And when the greatest cause of hardness is the denial of resurrection, and the Arabs increase upon the People of the Book in causes of hardness by it, and the action of the doer that indicates hardness is the action of one who denies it, he said, warning by it and affirming what he began with in the Surah regarding resurrection, indicating the ability to revive hearts, representing the removal of hardness from them by polishing remembrance and recitation, encouraging the continuation of that: "Know" meaning, O you who believe with your tongue, "that Allah" meaning the greatest King who has all perfection, so nothing can incapacitate Him, "gives life" meaning in the sense of renewal and continuity as you see it "the earth" that is dry with vegetation. And when this description is a constant reality by action and by another power, and the context here necessitates generality, he said: "after its death" without mentioning the context, and just as He gives it life and brings forth vegetation from it after it has crumbled and become dust, so likewise He gives life by gathering their bodies and pouring souls upon them as He did with the vegetation and as He did with the bodies the first time, without any difference except that it is said: the beginning is usually more difficult. So beware of His might, fear His anger, and hope for His mercy for the revival of hearts, for He is capable of reviving them by the spirit of revelation just as He revived the earth by the spirit of water, so that by reviving it with remembrance, it becomes humble after its hardness, just as the earth becomes lush after its humility and death.

And when the matter became completely clear, it produced His saying: "We have certainly made clear" meaning according to what we have of greatness. And when the Arabs understand from their language what others do not understand, they recognize - from the miraculous nature of the Qur'an due to its numerous benefits, the grandeur of its objectives, the precision of its pathways, the greatness of its insights, the eloquence of its structures, and the strength of its styles, and other matters and types and arts that lead to the realization that it is the speech of Allah - what others do not know, so it is as if they were specifically chosen for this statement. He then advanced the context and said: "For you are the signs" meaning the illuminating signs. And when the context is for resurrection, and it is one of the pillars of the foundations of religion, and reason is sufficient in comparing it to vegetation, and the action that does not lead to the happiness of the Hereafter is deficient, and the reason that does not save its owner is equivalent to non-existence, he said expressing with a tool of delay unlike what preceded in Aal 'Imran, for it is from the interests of the soul that have become hidden, and reasons that call for understanding it, and urge the perfection of its knowledge "that perhaps you may understand" meaning so that you may be among those who know that and hear it from the creatures in hope of obtaining understanding for you from what is renewed for you in understanding it in a manner of continuous communication.