And when he informed of that, he would sometimes ask someone who does not comprehend the words as they should be comprehended about the reason necessitating the curse that causes deafness and blindness. He answered him with words of denial, reproaching him and indicating by the letter 'ta' of the verb form that the command is to direct all effort towards contemplation: ﴿Do they not reflect?﴾ That is, everyone who has the capacity for contemplation with open and expanded hearts to be guided to [all] good ﴿the Qur'an﴾ by striving to think deeply about the comprehensive book that encompasses all good, distinguishing between every misleading thought and the contemplation of one who looks into the outcomes of matters and what is required of their consequences, so that they may know that there is no assistance for reforming the earth, maintaining family ties, and sincerity to Allah in adhering to every act of obedience and disavowing every sin, like the command of good through jihad with the sword and what is less than that. And perhaps the indication of the 'ta' shows that this is among the most evident meanings in the Qur'an, so there is no need for great contemplation to find it. And Allah knows best.

And when the question is of a denial nature, its meaning is negation. Therefore, since it is included in the negation, it was negated for him, and it became an affirmation. It was as if it were said: Do they renew the contemplation continuously so that their hearts may soften by it and their insights may be illuminated by it, so that they may refrain from corruption and severing ties? He equated it with his words, likening the hearts to boxes, indicating this comparison by mentioning what is specific to boxes regarding locks: ﴿Or are there locks upon their hearts?﴾ from the hearts of the heedless for that reason. He used the indefinite form to indicate their partitive nature and to belittle them by emphasizing the severity of their hardness. ﴿Their locks﴾ means: the truth that is worthy of being attributed to them, for they do not comprehend anything, nor do they understand a matter, nor do they increase except in ignorance and stubbornness, because they are unable to contemplate. Al-Qushayri said: No deterrents of warning enter them, nor does the light of knowledge spread over them, so they do not attain understanding of the address. And when the door is locked, just as nothing can enter it, nothing can exit what is in it. So neither does their disbelief exit, nor does the faith to which they are called enter. It has ended.

And the addition indicates that [some] of those who are in charge of their hearts have locks, but they are not firmly established in them. He, glorified is He, opens them with repentance upon them if He wills. As for the earlier ones, they have no possibility. And in this verse is the greatest encouragement to accept the commands of Allah, especially jihad in His cause, and the strongest deterrent from turning away from it; because the result is that He cursed those who turned away from it for not contemplating the Qur'an with its clarity and ease, to know the benefits of jihad that invite to it and make it beloved. It was as if their hearts were locked, and the verse is from the interlocking: (p-245) it mentioned contemplation first as evidence for its opposite second, and the locks second as evidence for their opposite first. And its secret is that it mentioned the result of good that guarantees happiness first and the reason for evil that encompasses misery second.