Continuation of the commentary on Tafsir al-Jalalayn: “And those who do not believe have deafness in their ears” — a heaviness such that they do not hear — “and it is blindness for them” — such that they do not understand it.

They informed the Prophet (peace and blessings be upon him) that they had recited al-Fatihah over this afflicted person, and he said: This made it clear that the Qur'an is a healing for the diseases of the hearts and the ailments of the bodies, but for whom? For those who believe in the Qur'an, that it is from Allah, and that it is a healing. As for a man who does not believe in it, does not raise his head with it, and does not see any harm in opposing it, then he does not benefit from it. He said: We ask Allah for well-being. is a subject, is a subject and predicate, and the sentence is the predicate of the first subject, which is meaning: as if he said: It is guidance and healing for those who believe, and as for those who do not believe, there is deafness in their ears. They do not believe in what? They do not believe in Allah, nor in the messengers, nor in the books. These people have deafness in their ears, meaning a heaviness, because wqr means a heavy load. Allah the Exalted said: meaning the clouds carry a lot of water. So on this basis, means a heaviness and deafness such that they do not hear — may Allah protect us from that —, so they do not see. Thus, the channels of understanding for the disbelievers are blocked; they do not hear and they do not see, so the guidance of the Qur'an does not reach their hearts. If someone asks: How can the same speech be guidance and healing for some people and blindness and misguidance for others? We say: This is according to what is in the heart, because Allah said: We see that physical food is nourishment and healing for some people, and a disease and ailment for others. For example, some people are prevented from eating dates, for example, or grapes, or anything sweet, and it harms them, while others benefit from sweetness, even though the food is the same. But the receptacle is either capable of accepting it or not; the receptacle of these people is capable of accepting it, and the receptacle of others is not capable.
refers to those who do not believe. He referred to them with the form of distance not to elevate their status, but to show his disavowal of them and to distance himself from them. The second is that because of his distance, he may find responding difficult for him, so he does not respond. On this basis, the fact that they are called from a distant place involves two defects regarding their being called: The first is that they see the distance as far, so they become lazy, and they see it as a hardship, so they abandon responding to the caller. The second is that they do not reach the caller because of their distance from him, so they do not respond in the required manner. "

Those are being called from a distant place.

أولئك يُنادَون مِن مكانٍ بعيد

[Fussilat 41:44]