And when it was one of the most astonishing wonders that one thing could be guidance for some people and not for others; He explained that by saying: ﴿Allah has sealed﴾ meaning with His majesty ﴿upon their hearts﴾ meaning a seal that is above them, so they do not comprehend the truth of comprehension, because the seal upon something prevents (p-96) entry to it and exit from it. And He emphasized the meaning by repeating the preposition, saying: ﴿and upon their hearing﴾ so they do not hear the truth of hearing, and He mentioned it separately because the disparity in it is rare.

Al-Harali said: And He shared in sealing with the heart; because no one hears except what they comprehend. End.

﴿And upon their eyes is a covering﴾ so they do not look with contemplation.

And when He equated here between warning and its absence; the beginning with the hearts is the most suitable for their equality with the animals. And when the foolish may hear or see and be guided, and since hearing is more harmful due to its generality and the specificity of sight with the conditions of light; He negated hearing then sight as a degradation for them from the state of animals, unlike what is in "Al-Jathiya" for when He informed therein of misguidance and the misguided is in most need of hearing the guide, He negated it. And when (p-97) the deaf, if they have understanding or sight, their guidance becomes possible, and understanding is more noble, He negated both of them in that order.

And when He described them with that, He informed of their outcome, saying: ﴿And for them is a great punishment﴾ Al-Harali said: And in His saying: ﴿And for them﴾ there is an indication of the strength of the implications of their state for that punishment and their deserving of it, and the emergence of their essences towards it until they witness with their own eyes the knowledge of it - meaning the punishment - and of themselves that it is for them, and their punishment is great, encompassing all of their essences because their bodies, souls, and spirits have not been mixed with anything that would prevent them from any of its punishment as is the case for the punished among the sinful believers of the nations where the punishment is diverted from their faces and the places of their light and so on. End.

(p-98) And it will come at His saying: ﴿And among the people are those who take besides Allah equals﴾ [Al-Baqarah: 165] what does not turn to here.

Al-Harali said: "Kufr" is the covering of what is rightfully to be revealed, and "warning" is the informing of what is to be cautioned against, and "sealing" is the concealment of the news of something by gathering its sides upon it in a way that it is preserved, and "the heart" is the origin of the being of something from the unseen of its essence, so the change of its existence is according to the fluctuation of its heart in the end, and its development and perfection is according to its durations in the beginning and growth. The heart of a person is like the inhabitants of a ship; according to its fluctuation, the rest acts, and by its position for fluctuation and turning, it is called a heart. And for its subtle meaning in that, it was most of the time that he ﷺ swore by the Turner of hearts. "And the covering" is a covering that does not show anything of what is covered. And "the punishment" is pain without destruction in it, and "the great" is encompassing in all directions. (p-99) End.

And in the follow-up to the mention of the believers, there is a mention of the seal upon their destinies, sealed with their destruction. This is a glorification of the blessing upon whoever responds to it. When he said: 'Guide us,' he was guided. And it is a declaration that guidance is only in His hands, so they should persist in seeking and disavow any claim of strength or power.