So when He, glorified and exalted is He, made clear that He had confirmed the covenant upon them; and He emphasized the importance of preserving the trust; He made clear that they had broken it; and as a result, He caused them to face what was threatened to them in the Torah; of disgrace; and the blow of humiliation; along with what He has reserved for them in the Hereafter; He said: ﴿So because of﴾; emphasizing by including 'what'; ﴿their breaking of their covenant﴾; meaning: We acted against them because of that regarding all that we mentioned in the Torah of disgrace; and much of it has preceded in the Qur'an; and it does not seem far to me to connect it with His saying that follows: 'We prohibited upon them good things'; and 'We prepared'; and among the good things is honor; and a comfortable life; and that encompasses the hardship of both abodes; and he added to this general matter what was particularly emphasized by including the specific with the general; He said: ﴿and their disbelief in the signs of Allah﴾; from what came to them on the tongue of Muhammad, blessings and peace be upon him; and His wisdom, glorified and exalted is He, necessitated that its greatness be suitable for the greatness of His most exalted name; which is the name encompassing all names; thus their disbelief in it necessitated their disbelief in what was revealed to Moses, may peace and blessings be upon him, for it is the greatest of what they broke in; and more specific than the absolute breaking; ﴿and their killing of the prophets﴾; and it is greater than their absolute disbelief; for that is a closure of the door of faith for them; and for others; for the prophets are the cause of faith; and in the removal of the cause is the removal of the effect.

And when the prophets are infallible from every deficiency; and are free from every lowly trait; no right is directed towards them that they do not fulfill; He said: ￿without right￿; meaning: neither great nor small at all; and this word - due to its context of their slander against the Qur'an; which is the greatest of verses - the expression in it is more eloquent than that in 'Al-Imran'; which is more eloquent than what preceded it; because this, along with the gathering of the multitude and the negation of the truth, expressed it with the source that implies that their audacity towards killing has become a trait for them; and a firmly established characteristic; unlike what has passed; for it is in the present tense which perhaps indicates occurrences; then he mentioned something greater than all of that; which is their attributing their great deeds to Allah (glorified and exalted is He); so he said: ￿and their saying: Our hearts are wrapped￿; meaning: we have no sin; because our hearts were created from the essence of understanding, far removed from understanding like what the prophets say; due to them being in coverings; for they are very hard; and that is the reason for their killing; and rejecting their words; and this is after they had acknowledged this noble prophet; and they bore witness to him with the message; and that he is the seal of the prophets; and they described him (p-463) with his most famous attributes; and they awaited his coming; there is no doubt that Allah responded to them with His saying - in addition to what you estimate: 'And they have certainly lied; because they were born upon the fitrah; like other children; so their hearts were not originally wrapped' -: ￿rather, Allah has sealed﴿; meaning: the One who has the strongholds of honor; and the sources of greatness; ￿upon them﴿; a sealing that is incidental; ￿because of their disbelief￿; rather, He created them first upon the fitrah; capable of choosing good and evil; so when they turned away - by what He prepared their hearts for accepting the refutation - from good; and chose evil; by following their desires arising from their souls; and leaving what their minds call them to; He sealed - glorified and exalted is He - upon them; so He made them hard, veiled from His mercy; and thus it caused His saying: ￿so they do not believe￿; meaning: they renew belief at a time from the coming times; and it is permissible that it relates to what you estimate - as a continuation of their words -: 'Allah has sealed upon them; so they do not comprehend; and it would be' rather 'an exception to the sealing with disbelief alone'; because perhaps it has joined to it; and it could be that it has turned away from their saying: 'Indeed, it is wrapped'; because what is in the covering may be prepared for its removal from the covering to the sealing; which is of the nature of permanence; ￿except for a little￿; of faith; that they may believe for a short time like the face of the day; and disbelieve at other times; and believe in some; and disbelieve in some; or except for a few people among them - as their ancestors believed in what Musa brought - blessings and peace be upon him - from the signs; then they were not quicker than their disbelief; and their obstinacy in requesting another sign; as is mentioned in their Torah which is among them; and I have quoted much of it in this book; so the proof was established against them that they differentiate between their ability to believe; and their ability to fly.