And when it was mentioned in this surah the virtue of what preceded it from the wisdom of this Qur'an and its miraculous nature, sometimes by its correspondence to what was revealed because of it, a correspondence that clarifies every ambiguity, and sometimes by what is observed of its truthfulness in what it informed of the coming of actions, and at other times by what it challenges with from sayings, and once by the arrangement of every sentence with what preceded it in a way that could not be achieved by a human like it in circumstances, and other matters that cannot be contained in speech, it follows from that His saying clarifying that the reason for the separation of the two groups in the Hereafter is their separation in this Qur'an. [In the first instance] it is a representation of the hearts in their hardness or softness when hearing the Qur'an and an admonition, reproaching the hard-hearted and praising the soft-hearted, drawing the saying to the style of greatness due to the necessity of the situation for it: 'If We had sent down' with Our greatness which this sending down has manifested 'this Qur'an,' meaning the one that encompasses all knowledge, distinguishing between every ambiguous matter - clarifying all wisdoms 'upon a mountain,' meaning any mountain, 'you would have seen it' with its solidity and strength, O most noble of creation [if none other than you is qualified for such a vision] 'humbled,' meaning tranquil, submissive to its solidity, humbled and weeping 'crumbling,' meaning splitting to the utmost degree of splitting, just as the mountain crumbled for Our manifestation to it with what is less than that of the greatness which We clarified to Our noble words to Moses, peace be upon him, in its garments 'out of fear of Allah,' meaning from the great fear of Him who has all perfection, cautioning against not performing what is required of him in glorifying the Qur'an when hearing it. So what is with the son of Adam, and he has been given by Allah of the intellect what has not been given to the mountain, to take lightly its right and turn away from what is in it of lessons. And in the verse is praise for the Prophet, blessings and peace be upon him, for his steadfastness in what the mountains cannot withstand, and blame for those who turn away by being harder than the mountains.

And when the decree was a reprimand and a rebuke for those who did not soften to the Qur'an, "Has the time not come for those who have believed that their hearts should become humbly submissive to the remembrance of Allah and what has come down of the truth?" [Al-Hadid: 16]. We have indeed detailed for them the lawful and the unlawful, the command and the prohibition, and we have clarified the ruling and indicated the ambiguous, and we have narrated the stories after making them rational speaking beings. Those are the stories of the past, perhaps they may take heed. He then referred to His saying: "And these are the examples" meaning those in which nothing contradicts, "We present them to the people" meaning those who need them, and they are those in whom there is fluctuation and disturbance, "that perhaps they may reflect" meaning so that their state, when observed by those who look at them, is like that of one whose reflection is hoped in those examples, and that will benefit him if reflection leads him to remembrance. Thus he sees the warning of the Messenger, blessings and peace be upon him, that everything in the Qur'an has something of it in the creation book and the book of command. He then detached himself from the animalistic desires and was saved from the selfish whims, and adorned himself with the spiritual garments. Through struggles and contests, he attained the angelic attributes, and thus became worthy of the sacred stations in the lofty gardens.