Taberî9-10. c.✓ Citation verified
This text explains the connection (anastrophora) of the phrase 'deaf, dumb, blind' in the verse with the preceding sentence and states that the expression 'they do not return' indicates absolutely that the hypocrites will never turn from misguidance to guidance, from hypocrisy to repentance. Taberî says that the apparent meaning of the verse does not restrict this to a specific time or condition, and therefore the view narrated from Ibn Abbas, which restricts this transformation to a specific state, contradicts the apparent reading of the verse.
وهذا تأويل ظاهر التلاوة بخلافه، وذلك أن الله جل ثناؤه أخبر عن القوم أنهم لا يرجعون عن اشترائهم الضلالة بالهدى إلى ابتغاء الهدى وإبصار الحق من غير حصر منه جل ذكره ذلك من حالهم إلى وقت دون وقت وحال دون حال.
Zemahşerî12. c.✓ Citation verified
Zemahşerî draws attention to the difference in recitation in the related verse, stating that the meaning of the reading with damma is 'deliberately ignoring a person's mention/reality, knowingly feigning heedlessness and ignorance'. In other words, the person is aware of the truth but pretends not to know it.
وأما القراءة بالضم فمعناها : ومن يتعام عن ذكره ، أي : يعرف أنه الحق وهو يتجاهل ويتغابى
Fahreddin er-Râzî12-13. c.✓ Citation verified
According to this exegete, the hypocrites could actually hear, speak, and see, so the expressions 'deaf, dumb, blind' are used not in their literal sense but in a representational sense. Because they stubbornly turn away from the Qur'an and the Messenger's proofs, they are likened to a deaf person who does not hear, a mute person who cannot answer, and a blind person who does not see the right path. The expression 'they do not return' points to the fact that they will not turn from hypocrisy and misguidance or remain in a state of confusion unable to move forward or backward.
امتنع حمل ذلك على الحقيقة فلم يبق إلا تشبيه حالهم لشدة تمسكهم بالعناد وإعراضهم عما يطرق سمعهم من القرآن وما يظهره الرسول من الأدلة والآيات بمن هو أصم في الحقيقة فلا يسمع
Kurtubî13. c.✓ Citation verified
Kurtubî in this text touches upon the recitation differences and grammatical aspects of the word 'deaf'; he states that both nominative and accusative readings are possible, and that the accusative reading expresses censure. He also emphasizes that deafness, muteness, and blindness are used here not in an organic/physical sense but in a figurative sense meaning avoiding hearing, speaking, and seeing the truth.
وقال قتادة : صم عن أستماع الحق بكم عن التكلم به عمي عن الإبصار له قلت وهذا المعنى هو المراد في وصف النبي صلى الله عليه وسلم ولاة آخر الزمان في حديث جبريل
İbn Kesîr14. c.✓ Citation verified
Ibn Kesîr states that the qualities of 'deaf, dumb, blind' in the verse express that the hypocrites do not hear the truth, cannot speak the truth, and do not see the path of guidance; and with views transmitted from Ibn Abbas, Suddî, Abu al-Aliya, Katada, and Rabi' b. Enes, he indicates that they do not turn to guidance and Islam, do not repent, and do not take admonition. He also expresses that this statement about the hypocrites is more eloquent and more impressive in language and style than what is said about the disbelievers.
صم عن سماع الحق بكم لا يتفوهون به عمي عن رؤية طريقه ومسلكه هذا في حق المنافقين وقال في حق الكافرين وهذا أفصح في الكلام وأبلغ في النظام
Beydâvî13. c.✓ Citation verified
According to Beydâwî, the hypocrites are described as 'deaf, dumb, blind' as if their senses and faculties were completely destroyed, because they closed their ears to hearing the truth, their tongues to speaking it, and their eyes to seeing the verses. This description is not in the literal sense but is a representational expression and is not a metaphor (istiarah), because the condition that requires the complete suppression of the mention of the thing for which the metaphor is used (mustaar lahu) does not exist here. If the pronoun is taken to refer to 'those who kindle the fire' (mustawqidîn), the expression is understood not as figurative but as literal; for they are truly people in confusion whose senses and faculties are corrupted.
وإطلاقها عليهم على طريقة التمثيل، لا الاستعارة إذ من شرطها أن يطوي ذكر المستعار له، بحيث يمكن حمل الكلام على المستعار منه لولا القرينة
Comparison
Common ground
All exegetes agree that the expression 'deaf, dumb, blind' (and the connected phrase 'they do not return') expresses not a physical/organic deficiency of the hypocrites/disbelievers but their deliberate avoidance of hearing, speaking, and seeing the truth, their stubborn turning away. Furthermore, most exegetes (Taberî, Zemahşerî, Râzî, Kurtubî) examined the effect of recitation differences (particularly the nominative/accusative readings of the word 'deaf', readings with damma/yâ') on meaning from linguistic and rhetorical perspectives; this shows that linguistic/grammatical analysis is a common method.
Differences
Taberî approaches the issue primarily through preference among transmissions and the apparent meaning of the verse, while in later periods (such as Zemahşerî, Râzî, Beydâwî), with the development of the science of rhetoric, more technical linguistic discussions such as recitation differences and the distinction between metaphor and representation came to the foreground. Exegetes such as Kurtubî and Ibn Kesîr offered a more comprehensive synthesis by employing both linguistic analysis and transmissions from the Companions and the Successors. The fundamental conclusion (that the expression is figurative) remained constant throughout the periods, but the method of reaching this conclusion evolved over time from a transmission-heavy approach to more systematic rhetoric and recitation analysis. Taberî's method is based on transmission preference; Zemahşerî and Beydâwî have a more technical rhetorical/theological orientation (influenced by Mu'tazilite/Ash'arite schools); Kurtubî and Ibn Kesîr have a more transmission-heavy encyclopedic style—these differences stem from scholastic and methodological differences among the schools.
Historical context
Taberî, the earliest-period exegete, initially attempted to resolve the issue primarily through preference among transmissions and the apparent meaning of the verse, while in subsequent periods (such as Zemahşerî, Râzî, Beydâwî), with the development of the science of rhetoric, more technical linguistic discussions such as recitation differences and the distinction between metaphor (istiarah) and representation (tamsîl) came to the foreground. Later exegetes such as Kurtubî and Ibn Kesîr presented a more comprehensive synthesis by employing both linguistic analysis and transmissions from the Companions and Successors. The basic conclusion (that the expression is figurative) remained stable across periods, but the method of reaching this conclusion evolved over time from a transmission-oriented approach toward more systematic rhetoric and recitation analysis.
Modern connection
The state indicated by this verse—'hearing but not understanding, seeing but not taking admonition'—can bring to mind contemporary attitudes where information is easily accessible but there is little space for genuine self-examination. From this perspective, one might consider that working with both knowledge and conscience, evaluating what one hears and sees sincerely, may be important for personal and social maturity. In this context, sincerity and a healthy capacity for self-criticism can be seen as standards that retain their value in the face of the age's abundance of information.
AI analysis — not a fatwa or ruling, not yet reviewed by a scholar