{5} And they said: "Our hearts are in akinnah" (i.e., thick coverings) "from what you invite us to" (of the belief in Allah the Exalted alone and the abandonment of what we found our forefathers upon). The "min" (from) is based on the perspective of the ocean, signifying the beginning of the distance. "And in our ears is waqr" (i.e., deafness, the root of which is weight/heaviness). Talha read it with a kasra on the waw, and it was also read with a fatha on the qaf. "And between us and you is a veil" (thick, which prevents us from communicating). The "min" (from) is to signify that the veil is initialized from the two veil-makers in such a way that it encompasses the entire distance between them, leaving no gap whatsoever.

The clarification of this is that bayn (between) signifies the middle. If one says, "There is a veil between us and you," it is true for a veil that is between them, encompassing it in the first instance. However, if it is said, "From between us," it indicates that the inception of the veil is from the middle—that is, the end that is adjacent to the speaker. Therefore, whether "min" is repeated or not, the other end is an endpoint from one perspective and a starting point from another. The apparent meaning is total encompassing, because the entirety of the side—the starting point of the veil—being designated means the ending point is definitely something else. This is sufficient to differentiate between the two forms. Furthermore, the bayn was repeated to initiate the inception from that side as well; for if it were said, "And from between us" (by prioritizing the speaker), it would have sufficed. Then, the necessity of the conjunction on the pattern of "between me and you," if accepted, does not contradict the intent of its repetition; so reflect upon it.

What they mentioned of these three phrases are depictions of their hearts being repelled from grasping the truth and accepting it, their ears being disgusted by it, and the impossibility of them maintaining a connection or agreement with the Messenger, may Allah the Exalted bless him and grant him peace. By this, they intended to make him—upon him be blessings and peace—despair of their following him, so that he would not invite them to the Straight Path.

Abu Hayyan mentioned that since the heart is the place of knowledge, and hearing and sight are two means of acquiring knowledge, they mentioned these three as being veiled from anything the Messenger, may Allah the Exalted bless him and grant him peace, presents reaching them. They did not say, "Upon our hearts are akinnah" as they said, "In our ears is waqr," in order for the speech to be on a single pattern in making the hearts and ears the stable location for the akinnah (coverings) and waqr (deafness), even though one is a stability of elevation and the other is a stability of containment. For there is no difference in meaning between "our hearts are in akinnah" and "upon our hearts are akinnah." The proof of this is the saying of the Exalted, "We have placed upon their hearts coverings (akinnah) lest they understand it." If it were said, "We have placed their hearts in coverings," the meaning would not have changed. Thus, correspondence is achieved in terms of meaning. The eloquent among the Arabs do not observe correspondence except in meanings; the specialization of each of the two expressions to its place is for the sake of variety. Furthermore, when it is attributed to Allah the Exalted in the Surahs of Bani Isra’il (Al-Isra) and Al-Kahf, the meaning of elevation and subjugation is more appropriate. Here, since it is a narration of their own statement, the meaning of containment is closer. This is how some of the eminent scholars verified it, though there was some contention regarding it.

Interpreting akinnah as "coverings" is the view held by the majority of exegetes; it is the plural of kinan, like a ghita’ (cover) in wording and meaning. It is also said: it is that in which arrows are placed. Abd ibn Humayd and Ibn al-Mundhir narrated from Mujahid that he said regarding the saying of the Exalted, "And they said our hearts are in akinnah": They said it is like the quiver for arrows.

"So act" upon your religion—and it is said, in refuting our affair—"we are acting" upon our religion; and it is said, in refuting your affair. According to the first, the speech is a form of abandonment and causing him—upon him be blessings and peace—to despair of their following him, and their intent is "we are acting" (as we are), with the first part being a prelude to it. The summary of the meaning is: We will not abandon our religion, rather we will remain upon it just as we remain upon your religion. According to the second, it is a challenge through opposition and argumentation. The speaker of what was mentioned is Abu Jahl and a group of the Quraysh with him.

In a report narrated by Abu Sahl al-Sari through the chain of Abd al-Quddus from Nafi ibn al-Azraq from Ibn Umar from Umar—may Allah be pleased with them both—it is stated that he said concerning this verse: The Quraysh came to the Messenger of Allah—may Allah the Exalted bless him and grant him peace—and he said to them: "What enables you to accept Islam so that you may become leaders of the Arabs?" They said: "O Muhammad, we do not understand what you say, nor do we hear it, and upon our hearts are coverings." Abu Jahl took a garment and stretched it between himself and the Messenger of Allah—upon him be blessings and peace—and said: "O Muhammad, our hearts are in coverings from what you invite us to, and in our ears is deafness, and between us and you is a veil." Then, when the next day came, seventy men from among them came to the Prophet—may Allah bless him and grant him peace—and said: "O Muhammad, present Islam to us." When he presented Islam to them, they all accepted it. The Prophet—upon him be blessings and peace—smiled and said: "Praise be to Allah! Yesterday you claimed that upon your hearts were coverings, your hearts were in akinnah from what I invite you to, and in your ears was deafness, and now you have become Muslims." They said: "O Messenger of Allah, we lied by Allah yesterday; had it been so, we would never have been guided. But Allah the Exalted is the Truthful, and the servants are the liars against Him, and He is the Self-Sufficient while we are the poor in need of Him."