أَفَأَنتَ تُسمِعُ الصُّمَّ أَو تَهدِي العُميَ وَمَن كانَ في ضَلالٍ مُبينٍ

Can you, then, make the deaf hear or guide the blind and someone who is in manifest error?

EXEGESIS

The question posed here is a rhetorical one that is meant to show incredulity and negation. This nuance is better shown in Shakir’s translation: ‘What! can you then make the deaf to hear or guide the blind and him who is in clear error?’

EXPOSITION

Following the depiction of the polytheists being constantly led astray by their devilish companions, God informs His Apostle that under such circumstances, the Prophet is unable to provide guidance to these individuals. The verse advises the Prophet not to overexert himself in attempting to bring them to the truth, and counsels him against feeling distress when his message is rejected (see also 10:99, 16:37, and 28:56).^{‎[1]Mizan, 18/104.}

The Quran often compares individuals who stubbornly persist in their misguided ways, to the extent that they are beyond the reach of guidance, to those who are blind and deaf (10:42). In this context, failing to heed the Prophet’s admonitions is likened to being deaf, as such individuals are metaphorically unable to perceive the wisdom being imparted. Similarly, their refusal to learn from observable signs and events mirrors the experience of blindness, illustrating their inability to recognise the truth that lies before their eyes.^{‎[2]Tibyan, 9/200.}

Some scholars have suggested that the deafness referred to in the verse specifically relates to instances when the Prophet would recite verses from the Quran, yet his audience would remain spiritually deaf to its profound wisdom and guidance. Similarly, blindness can be understood as a metaphor for those who witnessed the Prophet’s miracles firsthand but failed to see the divine truth that they embodied.^{‎[3]Razi, 27/634.}

Some exegetes have taken a more literal approach and suggest that man has two sets of faculties: a physical set of external material senses through which man can see, hear, speak, smell, and touch, and a spiritual set of internal senses that are a means of guidance. The brain is the centre for physical senses, and the heart or soul is the centre for the spiritual senses. A person who is physically deaf cannot hear anything, and one who is spiritually deaf cannot take admonition from what his physical ears hear, even if the speaker is as great as a prophet of God. The difference between these two sets of senses is that the loss of physical sense is not based on man’s volition and free will, whilst the loss of spiritual senses is entirely based on man’s own actions that stem from his free will.^{‎[4]Atyab, 12/31.}

In other verses they are likened to the dead (27:80), and the Quran explicitly states that admonition and reminders are only beneficial to those whose hearts are alive (36:11 and 36:70).

It is notable that while verse 36 describes the group in question as pretending to be blind, the current verse depicts them as fully blind. This transition can be understood as a metaphor for the consequences of neglecting one’s spiritual life in favour of worldly pleasures and distractions. Initially, such individuals may only be feigning blindness, intentionally turning a blind eye to their spiritual responsibilities. However, as they continue to immerse themselves in worldly pursuits, their attachment to materialistic desires grows, leading to a deepening spiritual blindness. Over time, this gradual process of spiritual deterioration reaches a point of no return, where the individual becomes completely blind to divine guidance and loses all hope of redemption.^{‎[5]Amthal, 16/59; Razi, 27/634; Maraghi, 25/91.}

The phrase someone who is in manifest error could be another expression for the deaf and blind. Some exegetes, however, suggest that the former could be construed as more general in that perhaps there are some who do possess the faculty of hearing and sight but are still considered to be in manifest error as they lack the ability to think and reason.^{‎[6]Munyah, 25/207.}

According to Muqātil ibn Sulaymān, this verse was revealed in reference to a certain individual from the polytheists of Mecca.^{‎[7]Muqatil, 3/796.} Other exegetes state that the Prophet would tire himself in supplicating for the guidance of these polytheists, but they would only persist in their ways. Thereafter, this verse was revealed.^{‎[8]Daqaiq, 12/62; Baydawi, 5/91; Alusi, 13/84.}

INSIGHTS FROM OTHER TRADITIONS

1. To whom shall I speak and give warning, that they may hear? Indeed their ear is uncircumcised, and they cannot give heed. Behold, the word of the Lord is a reproach to them; They have no delight in it.^{‎[9]Jeremiah 6:10.}
2. Therefore you shall speak all these words to them, but they will not obey you. You shall also call to them, but they will not answer you.^{‎[10] Jeremiah 7:27.}
3. Son of man, you dwell in the midst of a rebellious house, which has eyes to see but does not see, and ears to hear but does not hear; for they are a rebellious house.^{‎[11] Ezekiel 12:2.}
4. Indeed you are to them as a very lovely song of one who has a pleasant voice and can play well on an instrument; for they hear your words, but they do not do them.^{‎[12] Ezekiel 33:32.}
5. Why do you not understand My speech? Because you are not able to listen to My word.^{‎[13] John 8:43.}

[1] Mizan, 18/104.
[2] Tibyan, 9/200.
[3] Razi, 27/634.
[4] Atyab, 12/31.
[5] Amthal, 16/59; Razi, 27/634; Maraghi, 25/91.
[6] Munyah, 25/207.
[7] Muqatil, 3/796.
[8] Daqaiq, 12/62; Baydawi, 5/91; Alusi, 13/84.
[9] Jeremiah 6:10.
[10] Jeremiah 7:27.
[11] Ezekiel 12:2.
[12] Ezekiel 33:32.
[13] John 8:43.