Al-Tafsīr al-Qayyim - Ibn al-Qayyim - (324)

Al-Tafsīr al-QayyimIbn al-Qayyim

[Surah Hūd (11): verse 24]

“The two groups are like the blind and deaf, and the seeing and hearing. Are they alike in comparison? Will you not then take heed?” (24)

For Allah, glorified be He, mentioned the disbelievers and described them as unable to hear or see. He then mentioned the believers and described their faith, righteous deeds, and humble devotion to their Lord, thus describing their outward and inward servitude. He then likened one group to the blind and deaf, since their hearts are blind to seeing the truth—blind, and deaf to hearing it. They are thus compared to someone whose eyes cannot see things and whose ears cannot hear sounds.

The other group has hearts that see and hear, eyes that see, and ears that hear.

The verse contains two analogies and two illustrative comparisons for the two groups. He then denies that the two groups are equal by saying: “Are they alike in comparison?”

[Surah Hūd (11): verse 32]

“They said, ‘O Noah, you have disputed with us and prolonged your dispute. So bring upon us what you threaten us with, if you are truthful.’” (32)

Allah placed in the hearts of His messengers’ followers one of the secrets of knowing Him, loving Him, and believing in Him, which remained hidden from the messengers’ enemies. They looked at their outward circumstances but were blind to what lay within them, so they despised and belittled them. They said to the Messenger: “Away with these people, so that we may come to you and listen to you!” They also said: “Are these the ones whom Allah has favoured from among us?” Noah therefore said to his people:

“I do not tell you that I possess Allah’s treasures, nor do I know the unseen, nor do I say that I am an angel. Nor do I say of those whom your eyes disdain that Allah will never grant them any good. Allah knows best what is within their souls.”

Al-Zajjāj said: “The meaning is: If you claim that they followed me on the basis of an initial, superficial impression, it is not for me to look into what lies within their souls. When I see someone affirming Allah’s oneness, I deal with him according to what is apparent and leave knowledge of what lies within their souls to Allah.” This is a sound interpretation.

What appears from the verse, however, is that Allah knows what is within their souls, since He has made them fit to accept

[سورة هود (١١) : آية ٢٤] مَثَلُ الْفَرِيقَيْنِ كَالْأَعْمى وَالْأَصَمِّ وَالْبَصِيرِ وَالسَّمِيعِ هَلْ يَسْتَوِيانِ مَثَلاً أَفَلا تَذَكَّرُونَ (٢٤) فإنه ذكر سبحانه الكفار ووصفهم بأنهم ما كانوا يستطيعون السمع وما كانوا يبصرون، ثم ذكر المؤمنين ووصفهم بالإيمان والعمل الصالح والإخبات إلى ربهم فوصفهم بعبودية الظاهر والباطن، ثم جعل أحد الفريقين كالأعمى والأصم من حيث كان قلبه أعمى عن رؤية الحق، أعمى أصم عن سماعه. فشبه بمن بصره أعمى عن رؤية الأشياء، وسمعه أصم عن استماع الأصوات. والفريق الآخر: بصير القلب سميعه بصير العين، سميع الأذن. وقد تضمنت الآية قياسين وتمثيلين للفريقين. ثم نفى التسوية عن الفريقين بقوله: هَلْ يَسْتَوِيانِ مَثَلًا. [سورة هود (١١) : آية ٣٢] قالُوا يا نُوحُ قَدْ جادَلْتَنا فَأَكْثَرْتَ جِدالَنا فَأْتِنا بِما تَعِدُنا إِنْ كُنْتَ مِنَ الصَّادِقِينَ (٣٢) أودع الله في قلوب أتباع رسله سرا من أسرار معرفته ومحبته، والإيمان به خفي على أعداء الرسل، فنظروا إلى ظواهرهم، وعموا عن بواطنهم، فازدروهم واحتقروهم وقالوا للرسول: وهؤلاء عنك حتى نأتيك ونسمع منك، وقالوا: أَهؤُلاءِ مَنَّ اللَّهُ عَلَيْهِمْ مِنْ بَيْنِنا فقال نوح لقومه وَلا أَقُولُ لَكُمْ عِنْدِي خَزائِنُ اللَّهِ، وَلا أَعْلَمُ الْغَيْبَ، وَلا أَقُولُ: إِنِّي مَلَكٌ، وَلا أَقُولُ لِلَّذِينَ تَزْدَرِي أَعْيُنُكُمْ لَنْ يُؤْتِيَهُمُ اللَّهُ خَيْراً. اللَّهُ أَعْلَمُ بِما فِي أَنْفُسِهِمْ. قال الزجاج: المعنى: إن كنتم تزعمون أنهم اتبعوني في بادئ الرأي وظاهره فليس عليّ أن أطلع على ما في أنفسهم، فإذا رأيت من يوحد الله عملت على ظاهره ورددت علم ما في نفوسهم إلى الله. وهذا معنى حسن. والذي يظهر من الآية: أن الله يعلم ما في أنفسهم إذ أهّلهم، لقبول