And the disbelievers block their ears when the Quran is recited, fearing that their hearts may incline towards it; for, in their view, faith is disbelief, and disbelief is death.
“The lightning almost snatches away their sight”: that is, the Quran overwhelms their hearts. It was also said that this is a parable which Allah sets forth concerning Islam: the rain is Islam; the darknesses are the trials and tribulations within it; the thunder is the threats and terrors of the Hereafter contained in it; and the lightning is the promise and threat contained in it. “They thrust their fingers into their ears”: that is, whenever the hypocrites see affliction and hardship in Islam, they flee for fear of destruction. “Yet Allah encompasses the disbelievers”: that is, He gathers them; their flight does not benefit them, for Allah, Most High, is behind them, gathering them together and then punishing them. “The lightning almost”—that is, the evidences of Islam—stirs them to reflection, were it not for the wretchedness that had already been decreed for them.
“Whenever it lights their way, they walk in it”: that is, when the hypocrites profess the declaration of faith, they are secure; but when they die, they return to darkness. It was also said that its meaning is: whenever they acquire spoils and ease through Islam, they remain steadfast and say, “We are with you.” “But whenever darkness falls over them”: that is, when they encounter hardship and affliction, they hold back and stand still—that is, they stop—as Allah, Most High, says: “And among the people is he who worships Allah on an edge” (al-Hajj 22:11).
“And if Allah had willed, He could have taken away their hearing”—that is, their faculties of hearing—“and their sight,” their outward sight, just as He has taken away their inward hearing and sight. It was also said that He could have taken away the honour and security they have gained, which are to them like hearing and sight. “Indeed, Allah is capable of all things”: that is, He is fully able.
Ibn Amir and Hamzah recited shāʾa (“He willed”) and jāʾa (“came”), wherever they occur, with imālah (a shifted vowel pronunciation).
“O mankind, worship your Lord, who created you and those before you, so that you may be mindful of Him (21)—He who made the earth a resting place for you and the sky a canopy, and sent down water from the sky, bringing forth thereby fruits as provision for you. So do not set up equals with Allah while you know. (22) And if you are in doubt about what We have sent down to Our servant, then produce a sura like it, and call upon your witnesses besides Allah, if you are truthful. (23) But if you do not—and you will never do—then fear the Fire whose fuel is people and stones, prepared for the disbelievers. (24)”
Concerning His saying, “O mankind”: Ibn Abbas, may Allah be pleased with him, said, “The address ‘O mankind’ is directed to the people of Mecca, while ‘O you who believe’ is directed to the people of Medina.” (1) Here, however, it is general, except that it does not include minors and the insane.
“Worship”: affirm the oneness of Allah. Ibn Abbas, may Allah be pleased with him, said, “Every occurrence of worship in the Quran means affirmation of Allah’s oneness.” “Your Lord, who created you”: creation is bringing something into existence without a prior model. “And those before you”: that is, He created those before you. “So that you may be mindful of Him”: that is, so that you may escape punishment. Another interpretation is: that you should be hopeful of attaining mindfulness of Allah by