Tafsir of An-Naml 27:80

(Indeed, you cannot make the dead hear...) This is another justification for tawakkul (reliance), which signifies devoting oneself to Allah the Exalted and delegating all affairs to Him, while turning away from clinging to anything other than Him. He [the Prophet] was previously justified—according to one of the two interpretations—by his being upon the truth from Allah; and according to the other interpretation, by Allah’s support and confirmation of the one who follows the truth. Then, it is justified a third time by that which necessitates it, not essentially, but through the medium of necessitating a turning away from clinging to anything other than Allah. For their being like the dead, the deaf, and the blind is a cause for severing hope in their support or assistance altogether, and an impetus to reserve reliance solely for Allah the Majestic—which is the meaning of placing one’s trust in Him.

It is permissible that the saying of the Exalted, (Indeed, you cannot make the dead hear...) is an expository initiation serving as an answer to a question arising from what preceded it, namely, "You are upon the clear truth." It is as if it were said: "Why do they not believe in one who is upon the clear truth?" Thus, it was said: (Indeed, you cannot make the dead hear...). This has been contested on the grounds that the context rejects it. It has also been objected to by denial.

They were likened to the dead, it is said, due to their lack of susceptibility to the warnings recited to them. The omission of the object for "hearing" is to demonstrate that they do not hear any audible things at all. It is said: Perhaps the intent is to liken their hearts to the dead regarding the aforementioned lack of perception, for the heart is a faculty of perception. Its absolute nullity was pointed out, and then the invalidity of the faculties of the ear and the eye was clarified, as in the saying of the Exalted: (They have hearts with which they do not understand, eyes with which they do not see, and ears with which they do not hear). Otherwise, after likening the individuals themselves to the dead, there would be no added significance to likening them to the deaf and the blind. It is as if for this reason it was said in al-Bahr: That is, the dead of heart, or they were likened to the dead because they do not benefit from what is recited to them. Thus, the possibility of attributing death to their hearts was prioritized. This was contested by stating that what was mentioned is a cold imagination, for the heart is described as having understanding and comprehension, not hearing.

What was mentioned first—that they themselves were likened to the dead—is the most apparent. The rationale is that it follows a path of concession and observation of their states; it is as if it were said: "How can you make them hear guidance to the path of truth while they are dead?" This applies to the beginning of the invitation. Even if We had brought them to life, it would not have availed, because they are deaf, and they turn away retreating. This applies to their state after the eloquent conveyance [of the message] and their aversion to it. Furthermore, even if We had made them hear, they are blind and would not be guided to act upon what they hear. This is the conclusion of their state. From this, one understands the added significance contained therein, which is devoid of affectation.

It is permissible that the similes refer to groups according to their levels of misguidance: among them are those who are like the dead, those who are like the deaf, and those who are like the blind. Although this is a light interpretation, it is contrary to the apparent meaning.

(And you cannot make the deaf hear the call)—that is, the invitation to any matter. The restriction of the negation by His saying, (when they turn away retreating), is to complete the simile and emphasize the negation. For alongside their deafness to the call to truth, they are turning away from the caller, retreating on their heels. There is no doubt that a deaf person does not hear the call when the caller is facing his ear canal and close to him, so how much less if he is behind him and far away? Similar in this sense of completion is the saying of Imru’ al-Qais: "I carried a Rudayni spear, whose blade was like a flame of fire that had not been joined by smoke."

Ibn Kathir read (لايسمع الصم الدعاء) with a ya (yāʾ) in the sub-point position, a fatha on the mim, and the nominative case for al-summ (the deaf).