And when he clarified their state when they were commanded with the general reform, he clarified that when they were called to the specific reform, which is the foundation of all reform, they called it folly. So he said: ﴿And when it was said﴾ meaning from any speaker it was said to them: ﴿Believe﴾ meaning outwardly and inwardly ﴿as the people have believed﴾ meaning those who are the people, so that the fruits of that may appear upon you from adhering to the reform and avoiding corruption. And the faith attributed to the people is the lowest ranks of faith, as stated by al-Harali. And this implies what is stated in his saying: ﴿And they are not believers﴾ [Al-Baqarah: 8]. ﴿They said: Should we believe﴾ meaning that faith ﴿as the fools have believed﴾ meaning those who were led into what they entered after abandoning what their forefathers were upon, a lightness that arose from weakness of intellect. Then Allah, glorified and exalted is He, refuted their saying by restricting folly to them, saying: ﴿Indeed, they are the fools﴾ and none other than them due to their stubbornness upon their opinion, even though its falsehood is clearer than the sun, there is no doubt about it. ﴿But they do not know﴾ meaning they have no knowledge at all, neither of that nor of anything else, and it cannot be imagined that they have knowledge because their ignorance is compounded, and it is the worst of ignorance and knowledge. Al-Harali said: What is taken by a sign and an indication, a verse has been established upon it, it has ended. And when corruption is sufficient in its recognition and the prevention from it requires the slightest contemplation, and folly is not sufficient in its perception and the prohibition from it except with the soundness of knowledge, every verse was concluded with what is appropriate to that from awareness and knowledge. And when the general is part of the specific, it was presented before it.