And when the occurrence of disobedience from them after witnessing this miracle was deemed unlikely, let alone the actual occurrence, he indicated it by saying, "Then their hearts became hard." This refers to hardness, which is the intensification of rigidity and petrification, "Your hearts." And since they had states in which they obeyed, he brought in the preposition and said, "After that," meaning after what has been previously described of the miracles in the reviews and others, as a reminder to them of the long delay from Him, glorified and exalted is He, along with the continuation of their disbelief and obstinacy. And as a warning against what befell the people of the Sabbath, "So it became," meaning it resulted from their hardness that it was, "like stones," which are the farthest of things from being alive, for the heart is more alive than the stone, and the stone is the most inert. He did not liken it to iron due to the benefits found in it, and because it may soften.

And when the hearts, in regard to their life, are softer, and in regard to their steadfastness on a state, are the hardest of things, they are in a state that confuses the observer regarding them. So he said, "Or." Al-Harali said: It is a word that indicates the ambiguity of the matter and its hidden nature, whereby ambiguity and suggestion occur. This ambiguity is in relation to the observers among humans, whereas Allah, the Exalted, is the All-Knowing of everything before its creation, just as He knows it after its creation. He added "more severe" with the correctness of the construction of the comparative form from "qasa" to indicate extreme hardness, so he said, "More severe in hardness," because it does not soften for what it is rightfully supposed to soften, while the stone may soften for what it is rightfully supposed to soften. And every description of the living being that resembles what is below it is more repulsive in it than what is below it, in that the living being is prepared for the opposite of that resemblance by perception.

And when the estimation is: for indeed the stones may react with practice, he added to it - indicating further their hardness and coarseness with emphasis - his saying, "And indeed among the stones." And he emphasized this further with his saying, "that rivers gush forth from it," meaning they open with abundance and plenty. He mentioned much of that and reminded them of the stone that gushed forth from which rivers flowed by striking the staff. Then he added to that what is lesser than that, saying, "And indeed among them are those that split open," meaning easily with effort, as indicated by the merging and the active form of splitting, which is the active form of effort from splitting, which is the state of a thing in two parts, meaning two opposing sides - this is what Al-Harali said.

"And water comes forth from it," which is less than the river. Then he added to this what is lower than that, saying, "And indeed among them are those that fall down from the fear of Allah," meaning they move from their place from the top of the mountain to its bottom due to the command of the Most High King for them to do so. And your hearts do not submit to any of the commands. So he made the matter in the case of the hearts, due to what is in them of intellect, like the will in the case of the stones, due to what they have of inanimateness. And in that is a reminder for them of the stones that tumble down from the mountain at the manifestation of the Lord. Al-Harali said: And the fear is the trembling of the soul of the scholar regarding what he finds to be great.

And when the estimation was: What are your deeds - or: What are their deeds, according to the reading of the unseen - of what pleases Allah? He has connected it with ﴿And what﴾. It is permissible that it may be a state from your hearts, meaning they have hardened, while the state is that He ﴿Allah﴾, meaning the One who has all perfection, is ﴿not unaware﴾. And negligence is the lack of awareness of what is right to be aware of ﴿about what you do﴾. So wait for a punishment like the punishment of the companions of the Sabbath, either in this world or in the Hereafter. And I have not seen the mention of the story of the cow in the Torah, so perhaps it is something they have concealed due to some of their impurities, as it has been indicated by His saying ﴿You make it into sheets which you show and conceal much﴾ [Al-An'am: 91]. And what I have seen in it resembles that, and it is possible that it is caused by what he said in the fifth journey of it, the text of which is: So if you find a slain person in the land which Allah your Lord gives you, lying down, and his killer is unknown, your elders and your judges shall go out and measure what is between the slain and the village. So whichever village is closest to the slain, the elders of that village should take a calf that has not been worked with and has not been plowed. Then the elders of that village should bring the calf down to the valley that has not been sown and has not been plowed in it, and they shall slaughter the calf in that valley. And the priests, the sons of Levi, whom Allah your Lord has chosen to serve and bless the name of the Lord, and about their saying, he decides every decision and strikes every struck one. And all the elders of that village near the slain shall wash their hands over the slaughtered calf in the valley and swear and say: Our hands did not shed this blood, and we did not see who killed him. So forgive, O Lord, for the children of Israel, Your people whom You saved, and do not hold Your people accountable for the innocent blood. And He forgives them for the blood, and you should investigate the blood and judge with truth and keep away from sin and do good deeds before Allah your Lord. It has ended. And as you see, it resembles that it may be a branch of this mentioned origin in the Great Qur'an, and Allah knows best.