Tafsir of Nuh 71:7

"Every time I invited them"—that is, to faith. The object of the verb is omitted. It is also permissible to consider the verb as having been treated as intransitive. The sentence is a conjunction to what preceded it; this is not a case of a detailed clause being joined to a summary one, as has been mistakenly assumed—which would lead to the claim that the conjunction wa (and) belongs to the act of narration rather than to what is being narrated.

"That You may forgive them"—that is, by means of their faith.

"They put their fingers in their ears"—that is, they blocked their hearing from listening to the invitation. This is a metonymy for what was mentioned, though there is no restriction against interpreting it literally. Furthermore, attributing the action of "placing" to the fingers—while it is only their tips that are inserted—and preferring the word "placing" (ja'l) over "inserting" (idkhal) involves a subtlety that is not hidden.

"And they covered themselves with their garments"—that is, they went to extremes in covering themselves with them, as if they were requesting their garments to envelop them so that they would not see him, due to their intense aversion to looking at him because of their extreme hatred of his invitation. The use of the istif'al form (in istaghshaw) contains an intensity that is evident. Likewise, covering the organ of sight and other parts of the body constitutes an exaggeration in displaying aversion. Thus, the verse contains intensity in terms of both quality and quantity. It has been said that they went to such lengths so that he (peace be upon him) would not recognize them and invite them. There is a weakness in this, as it is argued that the sequence of the verse, "every time I invited them," rejects it—unless it is interpreted metaphorically as "the intent to invite," which would be an inversion of the matter and a disruption of the arrangement.

"And persisted"—that is, they devoted themselves to disbelief and disobedience, becoming deeply immersed and zealous in them. This is a metaphor derived from the donkey's "persistence" (asarra) toward a herd of wild donkeys, which is when it pricks up its ears—meaning it raises and sets them straight—and rushes toward them, biting and driving them away. In this lies the ultimate condemnation of them. Al-Zamakhshari stated: "If the only consequence of committing sins were this comparison to a donkey, it would suffice as a deterrent; how much more so when the comparison is to its worst state, which is the state of biting and corruption?" What was mentioned regarding the metaphor is said to be the linguistic origin, but israr (persistence) has since become a conventional reality referring to adherence and immersion in a matter. Al-Raghib said: "Persistence is obstinacy in sin, intensity in it, and refraining from abandoning it; its root is from al-sarr, which means tying or tightening." Perhaps this does not contradict what was mentioned earlier, based on the understanding that the first root is "tightening," and the second is what you heard first.

"And were arrogant"—in following me and obeying me.

"A great arrogance"—it is also said to mean a type of arrogance that is unprecedented. Arrogance (istikbar) is the seeking of greatness without having any right to it.