The Quran

Commentaries for 22.46

Al Hajj (The pilgrimage) - الحج

22.46 Abbas - Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs
(Have they not travelled in the land) have the people of Mecca not travelled for their trade, (and have they hearts wherewith to feel) fear and that which was done to others upon beholding and reflecting (and ears wherewith to hear) the Truth and threats? (For indeed it) seeing without reflection; it is also said that " it " here refers to the expression of idolatry (is not the eyes that grow blind) such that it ceases to see physical objects, (but it is the hearts which are within the bosoms, that grow blind) from the Truth and guidance.
22.46 Jalal - Al-Jalalayn
Have they, namely, the disbelievers of Mecca, not travelled in the land so that they may have hearts with which to comprehend, what befell deniers before them, or ears with which to hear?, the stories of how they were destroyed and their dwelling-places were ruined, and so take heed? Indeed it is not the eyes that turn blind, but it is the hearts that turn blind within the breasts (allatī fī’l-sudūr, for emphasis).
22.42-46 Kathir - Ibn Al Kathir
The Consequences for the Disbelievers
Here Allah consoles His Prophet Muhammad for the disbelief of those among his people who opposed him.
وَإِن يُكَذِّبُوكَ فَقَدْ كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ
(And if they deny you, so did deny before them the people of Nuh) until His saying,
وَكُذِّبَ مُوسَى
(and denied was Musa.) means, despite all the clear signs and evidence that they brought.
فَأمْلَيْتُ لِلْكَـفِرِينَ
(But I granted respite to the disbelievers for a while,) means, `I delayed and postponed.'
ثُمَّ أَخَذْتُهُمْ فَكَيْفَ كَانَ نَكِيرِ
(then I seized them, and how (terrible) was My punishment!) means, `how great was My vengeance against them and My punishment of them!' In the Two Sahihs it is reported from Abu Musa that the Prophet said:
«إِنَّ اللهَ لَيُمْلِي لِلظَّالِمِ حَتَّى إِذَا أَخَذَهُ لَمْ يُفْلِتْه»
(Allah lets the wrongdoer carry on until, when He seizes him, He will never let him go.) Then he recited:
وَكَذلِكَ أَخْذُ رَبِّكَ إِذَا أَخَذَ الْقُرَى وَهِىَ ظَـلِمَةٌ إِنَّ أَخْذَهُ أَلِيمٌ شَدِيدٌ
(Such is the punishment of your Lord when He seizes the towns while they are doing wrong. Verily, His punishment is painful (and) severe.) 11:102 Then Allah says:
فَكَأَيِّن مِّن قَرْيَةٍ أَهْلَكْنَـهَا
(And many a township did We destroy)
وَهِىَ ظَـلِمَةٌ
(while they were given wrongdoing,) meaning, they were rejecting their Messengers.
فَهِىَ خَاوِيَةٌ عَلَى عُرُوشِهَا
(so that it lie in ruins,) Ad-Dahhak said, "Leveled to their roofs,'' i.e., their houses and cities were destroyed.
وَبِئْرٍ مُّعَطَّلَةٍ
(and (many) a deserted well) means, they draw no water from it, and no one comes to it, after it had been frequented often by crowds of people.
وَقَصْرٍ مَّشِيدٍ
(and a castle Mashid!) `Ikrimah said, "This means whitened with plaster.'' Something similar was narrated from `Ali bin Abi Talib, Mujahid, `Ata', Sa`id bin Jubayr, Abu Al-Mulayh and Ad-Dahhak. Others said that it means high and impenetrable fortresses. All of these suggestions are close in meaning and do not contradict one another, for this sturdy construction and great height did not help their occupants or afford them any protection when the punishment of Allah came upon them, as He says:
أَيْنَمَا تَكُونُواْ يُدْرِككُّمُ الْمَوْتُ وَلَوْ كُنتُمْ فِى بُرُوجٍ مُّشَيَّدَةٍ
("Wheresoever you may be, death will overtake you even if you are in Buruj Mushayyadah!'') 4:78
أَفَلَمْ يَسِيرُواْ فِى الاٌّرْضِ
(Have they not traveled through the land,) means, have they not traveled in the physical sense and also used their minds to ponder That is sufficient, as Ibn Abi Ad-Dunya said in his book At-Tafakkur wal-I`tibar, "Some of the wise people said, `Give life to your heart with lessons, illuminate it with thought, kill it with asceticism, strengthen it with certain faith, remind it of its mortality, make it aware of the calamities of this world, warn it of the disasters that life may bring, show it how things may suddenly change with the passing of days, tell it the stories of the people of the past, and remind it what happened to those who came before.''' Walk through their ruins, see what they did and what became of them, meaning, look at the punishments and divine wrath that struck the nations of the past who belied,
فَتَكُونَ لَهُمْ قُلُوبٌ يَعْقِلُونَ بِهَآ أَوْ ءَاذَانٌ يَسْمَعُونَ بِهَا
(and have they hearts wherewith to understand and ears wherewith to hear) meaning, let them learn a lesson from that.
فَإِنَّهَا لاَ تَعْمَى الاٌّبْصَـرُ وَلَـكِن تَعْمَى الْقُلُوبُ الَّتِى فِى الصُّدُورِ
(Verily, it is not the eyes that grow blind, but it is the hearts which are in the breasts that grow blind.) means, the blind person is not the one whose eyes cannot see, but rather the one who has no insight. Even if the physical eyes are sound, they still cannot learn the lesson.
22.42-46 Maududi - Sayyid Abul Ala Maududi - Tafhim al-Qur'an
"The disbelievers of Makkah."
The instances of some peoples who rejected their Prophets have been cited to impress that they were given respite to reform themselves before they were punished. Therefore, "O people of Makkah, you should not be deluded by the delay in your punishment. When the term of respite comes to an end, you shall also be punished like the former people, if you do not mend your ways in the meantime".
The Arabic word Nakir is very comprehensive and implies two meanings:
(1) Displeasure at the evil conduct of the other, and
(2) a terrible punishment which disfigures the culprit so badly that he cannot even be recognized. The sentence therefore will mean: "Just see when I seized them for this evil conduct, how terrible was My chastisement".
In Arabic a "well" is synonymous with a "habitation". Thus "many a well.... useless" means "many a habitation has been destroyed".
The words ".... the hearts.... blind" have been used in the metaphorical and not in the literal sense. Since the heart is regarded as the center of emotions, feelings and of mental and moral qualities, these words have been used to imply that their obduracy has inhibited them from feeling and acting rationally.
22.46 Tustari - Al-Tustari
…Indeed, it is not the eyes that become blind, but it is their hearts that become blind within the breasts.He said:Is it not true that with the light of the heart’s insight (nūr baṣar al-qalb) a person can overcome desire and lust? But when the heart’s sight is blind to what is within it, lust will overcome him and heedlessness (ghafla) will [afflict] him at regular intervals. Consequently his body will stray into sin without being guided to God under any circumstances.His words, Exalted is He: