Al-Tafsīr al-Qayyim - Ibn al-Qayyim - (363)

Al-Tafsīr al-QayyimIbn al-Qayyim

is a barrier”—according to the sounder of the two interpretations. The meaning is: when you recite the Quran, We place a barrier between it and them that prevents them from understanding it, reflecting upon it, and believing in it. This is explained by His words:

17:45 “And We have placed coverings over their hearts lest they understand it, and deafness in their ears.”

These three are the same three mentioned in His words:

41:5 “They say, ‘Our hearts are veiled from what you call us to, our ears are deaf, and between us and you is a barrier.’”

Thus, He, glorified is He, states that He has brought this about.

Love prevents one from seeing the truth, the coverings prevent one from understanding it, and deafness prevents one from hearing it.

Al-Kalbī said: “The barrier here is an obstacle that prevents them from reaching the Messenger of Allah to harm him: terror and similar things that deter them from venturing against him.”

He describes it as “hidden.” Some have said that this means “concealing.” Others have said that it expresses a relation, meaning “in concealment.” The correct interpretation is that it retains its ordinary meaning: hidden from sight and therefore unseen. The use of the passive-participle pattern, mafʿūl, with the meaning of the active-participle pattern, fāʿil, is not established. A relational meaning occurs in words on the mafʿūl pattern that are not derived from their corresponding verbs, as in a place described as mahūl, meaning one possessing hawl, or a man described as martūb, meaning one possessing moisture. But when a word on the mafʿūl pattern is derived regularly from its verb, it denotes that upon which the action has been performed, as in madrūb (struck), majrūh (wounded), and mastūr (concealed).

[Surah al-Isrāʾ (17): verse 82]

“We send down of the Quran that which is healing and mercy for the believers, but it only increases the wrongdoers in loss.” (82)

Here, min (of) identifies the kind, rather than indicating a part, for the entire Quran is healing. As He says in another verse:

10:57 “O mankind, there has come to you an admonition from your Lord, a healing for what is in the hearts, and guidance and mercy for the believers.”

It heals hearts of the diseases of ignorance, doubt, and misgiving. Allah, glorified is He, has never sent down from heaven any healing more comprehensive, more beneficial, greater, or swifter in removing disease than the Quran.

حِجابٌ على أصح القولين. والمعنى: جعلنا بين القرآن إذا قرأته وبينهم حجابا يحول بينهم وبين فهمه وتدبره، والأيمان به، وبيّنه قوله: ١٧: ٤٥ وَجَعَلْنا عَلى قُلُوبِهِمْ أَكِنَّةً أَنْ يَفْقَهُوهُ وَفِي آذانِهِمْ وَقْراً. وهذه الثلاثة هي الثلاثة المذكورة في قوله: ٤١: ٥ وَقالُوا قُلُوبُنا فِي أَكِنَّةٍ مِمَّا تَدْعُونا إِلَيْهِ، وَفِي آذانِنا وَقْرٌ، وَمِنْ بَيْنِنا وَبَيْنِكَ حِجابٌ فأخبر سبحانه أن ذلك جعله. فالحب يمنع من رؤية الحق، والأكنة تمنع من فهمه، والوقر يمنع من سماعه. وقال الكلبي: الحجاب هاهنا مانع يمنعهم من الوصول إلى رسول الله بالأذى من الرعب ونحوه مما يصدهم عن الإقدام عليه. ووصفه بكونه مستورا فقيل: بمعنى ساتر. وقيل: على النسب، أي في ستر والصحيح: أنه على بابه، أي مستورا عن الأبصار فلا يرى. ومجيء مفعول بمعنى فاعل لا يثبت. والنسب في مفعول لم يشتق من فعله، كمكان محول أي ذي حول، ورجل مرطوب، أي ذي رطوبة. فأما مفعول فهو جار على فعله فهو الذي وقع عليه الفعل. كمضروب ومجروح ومستور. [سورة الإسراء (١٧) : آية ٨٢] وَنُنَزِّلُ مِنَ الْقُرْآنِ ما هُوَ شِفاءٌ وَرَحْمَةٌ لِلْمُؤْمِنِينَ وَلا يَزِيدُ الظَّالِمِينَ إِلاَّ خَساراً (٨٢) و «من» هاهنا لبيان الجنس، لا للتبعيض. فإن القرآن كله شفاء. كما قال في الآية الأخرى ١٠: ٥٧ يا أَيُّهَا النَّاسُ قَدْ جاءَتْكُمْ مَوْعِظَةٌ مِنْ رَبِّكُمْ وَشِفاءٌ لِما فِي الصُّدُورِ، وَهُدىً وَرَحْمَةٌ لِلْمُؤْمِنِينَ. فهو شفاء للقلوب من داء الجهل، والشك والريب. فلم ينزل الله سبحانه من السماء شفاء قط أعم ولا أنفع، ولا أعظم، ولا أسرع في إزالة الداء من القرآن.