Tafsir of Al-An'am 6:46

(Say) O Muhammad, by way of rebuke and compulsion: (Have you considered if Allah should take away your hearing and your sight?) That is: if He makes you deaf and blind; the "taking" of them is a metaphor for what is mentioned, because it is a necessary consequence of it. Inferring from this verse that an accident remains for two moments of time is a matter requiring scrutiny.

(And seals your hearts) By covering them such that you retain no reason or understanding at all. It has been said: It is permissible for the "sealing" to be an explanatory conjunction for the "taking," for sight and hearing are the two paths to the heart; from them come what comes of perceptions. Thus, taking them is a total blocking of its door, which is the secret behind presenting the taking of them before the sealing of the hearts. This has been challenged on the grounds that what is perceived does not depend solely on hearing and sight; for this reason, many have stated that faith in Allah the Exalted is obligatory upon one who was born deaf and blind and has reached the age of accountability. It is also said regarding the presentation: It is of the category of presenting that which pertains to the outward over that which pertains to the inward. The reason for presenting "hearing" and mentioning it specifically has already been alluded to.

(What god other than Allah could bring it to you?) That is: could bring it—where the pronoun is borrowed for the singular demonstrative noun, because that is what is most frequent in usage for expressing several things. As for the singular pronoun, that has been stated regarding it, and it is narrated from Al-Zajjaj that the pronoun refers to what was taken and what was sealed, contained within what has passed—i.e., that which was stripped from you—or it refers to the hearing and what follows it, included along with it in the intent, though its remoteness is not hidden.

It is permissible for it to refer to one of these mentioned items. "Min" is the subject (mubtada), "Ilah" is the predicate (khabar), and "Ghayr" is an adjective for the predicate, and "Ya'tikum" is another adjective. The sentence, as many have said, is the object of the "viewing" (ru'yah) and the basis of the inquiry; meaning: Inform me, if Allah the Exalted strips away your faculties, what god other than Him, Glorified be He, could bring it to you? The absence of the letter of address (Kaf) here is explained by some as being because the intimidation in it is lighter than what preceded it and what follows. Others say it is an omission sufficient for the preceding and following, to facilitate this address between them. Others say: Since this is a state with which the people would no longer remain fit for address, the address particle was omitted as an allusion to that, and in observance of a subtle appropriateness.

(Look at how We vary the signs) That is: We repeat them in different ways; from this is "the variation of the winds." The intended meaning of "the signs," according to what Al-Kalbi narrated, is the Quranic verses. Are they absolute, or what was mentioned from the beginning of the Surah until here, or what was mentioned before this? There are opinions on this. The closest to my view is the closest (in proximity), as they contain what indicates the existence of the Creator and His Oneness, and what they contain of encouragement, warning, alerting, and reminding. This is an expression of astonishment for the Messenger of Allah, peace and blessings of Allah be upon him. It is also said: [It is addressed] to whoever is fit for address, [astonishment] at their lack of influence by the clear signs that have passed.

(Then they turn away) That is: they turn away from that. From Ibn Abbas, may Allah be pleased with them both, the following verse of Abu Sufyan bin Al-Harith was recited for this meaning: "I marveled at Allah's judgment concerning us, when it became clear that we turned away from every revealed truth." Some have mentioned that it is said: "Sadafa 'an al-shay'" (he turned away from the thing) "sudufan" if he deviates from it. Its root is from the "sadaf," meaning the side or the direction; similar to it is the "sudfah." It is applied to any elevated structure, and it has come in the tradition that the Prophet, peace and blessings of Allah be upon him, passed by a leaning wall (sadaf) and hastened.

The sentence is a conjunction to "vary" (nusarrif), included with it in its ruling, and it is the crux of the astonishment. "Then" (thumma) is for distancing, meaning: that they, after that variation [of signs]—which necessitates acceptance and faith—turn their backs and disbelieve.