The Surah has been relating a number of incidents which show that the Israelites were always prone to disobedience and rebellion and had to undergo punishment again and again. Such an experience should have taught them humility and obedience. On the contrary, their hearts became all the more hardened against divine guidance. This insensibility led them into further misdeeds and transgressions. The present verse describes their degeneracy, and warns them that Allah knows everything they have been doing, and will punish them for their evil deeds.

In contrasting the hearts of the Israelites with stones, the verse refers to three states of the latter: (1) Some stones give forth a great amount of water. (2) Others give forth only a small quantity. (3) Still others do not give forth water, but fall down from their place for fear of Allah.

The first two of these states are a matter of everyday observation, but the third may be subject to doubt, for the ability to feel fear requires reason and sensibility, and the stones, as one supposes, do not possess these faculties. But reason is not always a necessary requisite for the ability to feel fear - after all, animals do feel fear, even though they do not possess reason. Sensibility is, of course, necessary. But there is no rational argument which should deny sensibility to minerals. For sensibility depends on life, and the minerals may possibly possess a kind of subtle life which man may not be aware of. In fact, scientists have recently discovered the signs of life and sensibility in minerals too. Anyhow, an explicit statement in the Holy Qur'an carries a validity and an authority which no physical science or rational argument can dispute.

Then, we do not claim that fear of Allah is always the only cause which makes a stone fall down. For, the Holy Qur'an itself says that this cause operates only in the case of some stones. So, there may be different causes which make stones fall down; some of these causes may be purely physical, while one of them may be the fear of Allah.

The order in which the three kinds of stones have been mentioned is very subtle, and, in view of the meaning and purpose intended, extremely expressive and significant. The verse places in the highest degree those stones whose affectivity is so strong that rivers gush forth from them, and provide sustenance to beasts and men. In contrast to them, it has been suggested, the hearts of the Jews are so hard that they are incapable of feeling any sympathy for their fellow-men even in suffering and pain, and hence incapable of wishing to do them good. In the second degree come the stones which do serve the creatures of Allah, but to a lesser extent. But the hearts of Jews are harder than even these. To the lowest degree of affectivity belong those stones which do not benefit anyone, but can at least 'feel' the fear of Allah. But the Jews are devoid of even this minimum degree of sensitivity.