Tafsir of Al-Baqarah 2:171

( And the example of those who disbelieve is like that of him who shouts at that which hears nothing but a cry and a call. )

This sentence is a primary statement intended to establish what preceded it, or it is conjoined to it. The common factor is that the former was to clarify the state of the disbelievers, and this one is an analogy for them. It contains a deleted genitive addition, either on the part of the subject being compared or the object of comparison. That is: "The example of the caller to those who disbelieve is like the example of him who shouts," or "The example of those who disbelieve is like the example of the beasts of him who shouts." The explicit noun—the relative pronoun—was placed in the position of the implicit pronoun (the beasts) so that the attribute which constitutes the point of similarity could be applied to it. The meaning, under both estimations, is that the disbelievers, due to their deep-seated emulation and their persistence in the misguidance they are upon, do not apply their minds to what is recited to them, nor do they contemplate what is established for them. They are in this regard like beasts that are shouted at, hearing only the ringing of the tone and the resonance of the sound.

It is said: The intent is to liken them, in their following of their forefathers upon their outward state while ignorant of their truth, to beasts that hear the sound but do not comprehend what lies beneath it. Or, it likens them, in their calling upon idols, to the shouter in his shouting. This would dispense with the need for an implicit addition, but the saying of the Exalted ( ...except a cry and a call ) does not support it, for idols are far removed from that; thus, the exception has no place in the analogy unless it is treated as a complex analogy, necessitating that the entirety of "hearing nothing but a cry and a call" be a metonymy for lack of understanding and response.

Al-na'iq (shouting) is the continuous making of noise at beasts to urge them on. It is said: "The crow na'aqa (croaked)," if it sounds without extending its neck or moving it. Naghaqa (with a ghayn) has the same meaning. If it extends its neck and moves it while crying, it is said na'aba (croaked - with a ba').

Al-du'a (cry) and al-nida (call) have the same meaning. It is said that al-du'a is what is heard, while al-nida may or may not be heard. It is also said that al-du'a is for the near, and al-nida is for the far.

( Deaf, dumb, blind )—This is in the nominative case as an expression of disparagement, as it contains the sense of description while hindered from being an actual adjective by a verbal impediment.

( So they do not reason )—Meaning: they do not perceive anything due to the loss of the three senses. It has been said: "Whoever lacks a sense lacks a portion of knowledge." The intent is not to negate innate reason, but rather its fruits, as evidenced by the lack of validity in the consequence (preceded by fa) of it on what preceded it.