Al-Tafsīr al-Qayyim - Ibn al-Qayyim - (379)

Al-Tafsīr al-QayyimIbn al-Qayyim

And He, Most High, says:

17:97 “Whoever Allah guides is truly guided, but whoever He leaves astray—you will never find for them protectors besides Him. And We will gather them on the Day of Resurrection on their faces—blind, mute, and deaf.”

It has also been said concerning this verse that they are blind, mute, and deaf to guidance, just as was said concerning His words, “And We will gather him on the Day of Resurrection blind.” Those who hold this view argue that they will speak, hear, and see that Day.

Among those who maintain that this means blindness, muteness, and deafness—the opposites of sight, speech, and hearing—some say that these are restricted rather than absolute. They cannot see or hear anything that would delight them. Thus, Ibn ʿAbbās, may Allah be pleased with them both, is reported to have said, “They see nothing that delights them.”

Others say that this gathering takes place when the angels take their souls: they leave this world in that state, and when they rise from their graves to the place of standing, they rise in that same state. Later, however, they will hear and see. This is reported from al-Hasan.

Others say that this occurs only once they have entered the Fire and settled there. They are deprived of hearing, sight, and speech when the Lord, glorified and exalted, says to them:

23:108 “Remain there in disgrace, and do not speak to Me.”

At that point, hope is cut off and their minds are struck dumb. They all become blind, mute, and deaf, unable to see, hear, or speak. Nothing is heard from them but groaning and gasping. This is reported from Muqātil.

Those who say that what is meant is blindness to proof mean only that they have no proof to offer. They do not mean that they possess a proof to which they are blind. Rather, they are blind to guidance, just as they were in this world. For a person dies as he lived and is resurrected as he died.

This makes clear that the latter view is correct: what is meant is physical blindness. For on the Day of Resurrection, the disbeliever will know the truth through direct observation and acknowledge what he used to deny in this world. He will not be blind to the truth that Day.

وقال تعالى: ١٧: ٩٧ وَمَنْ يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ وَمَنْ يُضْلِلْ فَلَنْ تَجِدَ لَهُمْ أَوْلِياءَ مِنْ دُونِهِ، وَنَحْشُرُهُمْ يَوْمَ الْقِيامَةِ عَلى وُجُوهِهِمْ عُمْياً وَبُكْماً وَصُمًّا. وقد قيل في هذه الآية أيضا: إنهم عمى وبكم وصم عن الهدى، كما قيل في قوله «ونحشره يوم القيامة أعمى، قالوا: لأنهم يتكلمون يومئذ ويسمعون ويبصرون» . ومن نصر أنه العمى والبكم والصم المضاد للبصر والسمع والنطق قال بعضهم: هو عمى وصمم وبكم مقيد لا مطلق. فهم عمى عن رؤية ما يسرهم وسماعه. ولهذا قد روي عن ابن عباس ﵄ قال «لا يرون شيئا يسرهم» . وقال آخرون: هذا الحشر حين تتوفاهم الملائكة يخرجون من الدنيا كذلك فإذا قاموا من قبورهم إلى الموقف قاموا كذلك. ثم إنهم يسمعون ويبصرون فيما بعد. وهذا مروي عن الحسن. وقال آخرون: هذا إنما يكون إذا دخلوا النار واستقروا فيها سلبوا الأسماع والأبصار والنطق، حين يقول لهم الرب ﵎: ٢٣: ١٠٨ اخْسَؤُا فِيها وَلا تُكَلِّمُونِ فحينئذ ينقطع الرجاء وتبكم عقولهم، فيصيرون بأجمعهم عميا بكما صما لا يبصرون ولا يسمعون ولا ينطقون، ولا يسمع منهم إلا الزفير والشهيق. وهذا منقول عن مقاتل. والذين قالوا: المراد به العمى عن الحجة إنما مرادهم: أنهم لا حجة لهم، ولم يريدوا أن لهم لهم حجة هم عمى عنها، بل هم عمى عن الهدى، كما كانوا في الدنيا. فإن العبد يموت على ما عاش عليه، ويبعث على ما مات عليه. وبهذا يظهر أن الصواب هو القول الآخر، وأنه عمى البصر. فإن الكافر يعلم الحق يوم القيامة عيانا، ويقر بما كان يجحده في الدنيا. فليس هو أعمى عن الحق يومئذ.