his interpretation (1), that Allah, exalted be His mention, did not permit His Prophet to find sufficiency in the Quran, but only permitted him to present himself to himself as being in a state contrary to his actual condition. The invalidity of this is plain.

He said (2): Another indication that Ibn ‘Uyaynah’s interpretation is unsound is that no one can possibly be described as being listened to—or not listened to—for dispensing with the need for other people through the Quran, unless Ibn ‘Uyaynah understands adhan (listening) to mean idhn (permission), namely authorization and allowance. If so, he is mistaken in two respects: first, linguistically; and second, by diverting the meaning from its proper sense.

As for the linguistic point, adhan is the verbal noun in the expression adhina fulān li-kalām fulān, fa-huwa ya’dhanu lahu (“So-and-so listened to another’s speech, and listens to it”), used when he listens attentively and remains silent. Thus Allah Most High says:

“And listens to its Lord, as it must.” [al-Inshiqāq: 2]

This means that it listened to its Lord, as was incumbent upon it. Likewise, ‘Adī ibn Zayd said:

My concern is hearing and listening. (3)

He means hearing and attentive listening. Thus the words, “Allah has not listened to anything,” mean: Allah has not listened to any human speech as He has listened (4) to a prophet reciting the Quran melodiously.

As for the distortion of the meaning, dispensing with the need for other people through the Quran cannot properly be described as something heard or listened to. Here ends al-Tabarī’s statement.