And when it was observed that they have sound minds and clear thoughts, and correct perspectives, they were on the verge of saying: Our knowledge is greater than your knowledge. It was as if it was said to clarify that it is valid to negate what benefits from knowledge by leading to everlasting happiness. This serves as a reminder that there is no difference between the absence of knowledge, which is ignorance, and the existence of knowledge that does not go beyond this world: Yes, they know, but only outwardly, meaning one aspect of the fluctuation in this worldly life, which their senses and experiences have led them to, becoming a reason for enjoying its adornments and indulging in its pleasures. Al-Hasan said: One of them would tap a dirham with the tip of his fingernail, mentioning its weight without error, while he does not know how to pray properly. This is the end. And there are many examples of this for them. And although it is great in the eyes of the people of this world, it is insignificant in the sight of Allah. Therefore, it was belittled because they did not exceed in it beyond equating themselves with animals in their perception of what benefits them, so they seek it through various means, and what harms them, they repel through types of deception. As for the knowledge of their inner selves, which is that they are a passage to the Hereafter, from which they provision themselves through obedience, it is praiseworthy and emphasized by describing it in a way that the other understands.

And when he mentioned their state in this world, he followed it with mentioning their belief in the Hereafter. He emphasized a point indicating that the state necessitates denying that anyone could be heedless of it, due to the clear evidence for it, the closest of which is that the name of its opposite indicates it. This is because it can only exist in contrast to something distant, and there cannot be one without the relation to another. He said: ﴿And they﴾ meaning these specifically described ones ﴿are heedless of the Hereafter﴾ which is the ultimate goal, and this world was created only to reach it, so that the judgment of justice and all attributes of might, pride, majesty, and honor may manifest. ﴿They are heedless﴾ meaning they are in a state of complete immersion and distraction from it, to the extent that it does not even cross their minds. Thus, they became so overwhelmed by heedlessness that when it was mentioned to them, they denied it and mocked the informant. They did not allow it (p-46) any type of allowance, even though its evidence surpasses limitation and exceeds counting. They became as if they were specifically chosen for heedlessness about it from among all people, and specifically designated for it with heedlessness from among all possibilities. Therefore, they do not believe the promise of the defeat of the Romans due to what has taken root in their souls from [the belief that] matters occur among the servants without the law of wisdom. This is because they often see the oppressor die without being avenged. They are heedless of [the fact that] his recompense has been delayed until the Day of Judgment, the day when the Compeller will lift the veil of heedlessness and reveal His justice and grace. The scales of justice will be set, and they will tip with the weight of atoms. Justice will be taken for the oppressed from the oppressors, and whoever was intended for retribution sooner will have it done. The matter of the Romans is part of that. This context indicates that there is no greater veil from knowledge than denying the Hereafter, nor is there anything more helpful to it than believing in it and being concerned with its affairs. This is because that will lead to seeking salvation on that day, and it will not be complete in all aspects except for one who reaches the state of vigilance. This will only be for one who knows either through revelation or by acquiring all knowledge, so he does not move a single action except with evidence that permits it to him and compels him toward it. With this explanation, it becomes clear that these two statements in their entirety are a reason for the negation of knowledge from them. The meaning is that knowledge is negated from them due to what has occupied their hearts from this apparent state while they are heedless of the Hereafter, thus the door of knowledge has closed upon them. And Allah is the Grantor of success.