2:7 Allāh has set a seal upon their hearts, and upon their hearing, and upon their sight is a veil; and for them is a great chastisement.
2:7 The natural law of cause and consequence is illustrated with this symbolic use of sealing the hearts and hearings. Since the habitual disbelievers refuse to open their hearts to perceive the truth (4:155; 6:46; 7:100-101; 9:87,93; 16:108; 17:46; 30:59; 40:35; 47:16; 63:3) their hearts are symbolically sealed and since they do not lend their ears to listen to the truth their faculty of listening is also sealed (31:7; 45:23). The act of sealing is defined with the term khatam, whereas elsewhere taba‘a, also meaning to seal, is used to mean sealing (see usage 4:155; 6:46; 9:87; 16:108; 33:40). Furthermore since they do not use their vision to distinguish truth from falsehood, the same law places a veil (ghishāwa) upon their faculty of perception (45:23). Sealing can be viewed as a relatively permanent condition under ordinary circumstances; nevertheless it may not be absolutely irreversible. Sight is not ‘sealed’ rather veiled indicting to its wider, and easier reach; therefore it is the first faculty that has capability to usher the rest of the faculties into reasonable direction. While the faculty of hearing and understanding would require great deal of effort, sight is relatively easy to apply; nonetheless it is dependent upon other faculties to interpret the visual cues. In as much as Allāh establishes all natural laws, the act of sealing is therefore attributed to Him. It is noteworthy that the state of spiritual stagnation of the disbelievers is not the result of predestination, a concept rejected in Islam. Human being is endowed with freedom of choice, particularly about adopting godly or ungodly ways in life, nothing is imposed upon him. The severe chastisement for the rejecters of truth is nothing but a retribution for leading a heedless life.