Al-An'am (The Cattle): (39) And those who deny Our signs...

Issues Discussed:

There are two views on the connection of this verse to the preceding text:

1. First View: Allah (Exalted is He) has clarified the state of the disbelievers, showing that their disbelief has reached such a point that their hearts have become deadened to accepting faith. This is supported by the preceding verse: {It is only those who listen who respond, and the dead whom Allah will resurrect} (6:36). This verse serves to affirm that meaning.
2. Second View: After Allah mentioned in the previous verse {And the beasts, the herds of every kind, are but communities like you} (6:38)—indicating that they are under the management of an ancient Manager and the decree of a wise Determiner, and that Allah's care encompasses them and His mercy reaches them—He follows it by stating that those who deny these proofs and reject these wonders are deaf (unable to hear speech at all), dumb (unable to utter the truth), immersed in the darkness of disbelief, and heedless of contemplating these signs.

Our scholars (Ahl al-Sunnah) use this verse as evidence that guidance (hudā) and misguidance (ḍalāl) belong solely to Allah (Exalted is He).

The Argument: Allah describes them as deaf, dumb, and in darkness (implying blindness). This is exactly parallel to His statement in Surah Al-Baqarah: {Deaf, dumb, blind} (2:18). Then Allah states: {Whom Allah wills, He leaves astray, and whom He wills, He places on a straight path} (6:39). This statement is explicit that guidance and misguidance are only from Allah.

The Mu'tazila Response (in several ways):

1. First Way (Al-Jubba'i): The meaning is that Allah will make them literally deaf, dumb, and blind on the Day of Resurrection during the gathering. He will cause them to be in darkness, thereby misleading them from Paradise and its path, leading them to Hellfire. Al-Qadi supported this by noting that other verses confirm they will be resurrected on their faces, deaf, dumb, and blind, with Hellfire as their abode.
2. Second Way (Al-Jubba'i): It is possible that this description applies in this world. It is a metaphorical extension (tawassu') where, because they denied Allah's signs, they are cast into darkness and thus cannot perceive the benefits of religion, just as the deaf and dumb cannot perceive the benefits of the world. They are likened to them in this respect.
3. Third Way (Al-Ka'bi): The statement {deaf and dumb} should be interpreted as censure and humiliation, not as their actual state. As for {Whom Allah wills, He leaves astray}, Al-Ka'bi argues this is not metaphorical because although it is stated generally here, Allah clarifies it elsewhere: {And Allah leaves astray only the defiantly disobedient} (14:27); {And He leaves astray only the defiantly disobedient} (2:26); {And those who are guided, He increases them in guidance} (47:17); {With it Allah guides whom He wills} (5:16); {Allah makes firm those who believe with the firm saying} (14:27); {And those who strive in Our cause, We will surely guide them to Our paths} (29:69). Therefore, we must interpret this general statement in light of these specific verses, confirming that the will for guidance and misguidance, though summarized here, is detailed elsewhere.

Further Mu'tazila Interpretations of the Specific Verse:

• The meaning of {Whom Allah wills, He leaves astray} is understood as withholding divine favors (al-alṭāf), causing them to become like the deaf and dumb.
• {Whom Allah wills, He leaves astray} refers to the Day of Resurrection, misleading them from the path to Paradise and the attainment of reward. And {Whom He wills to guide} means He places them on the straight path, which is the path taken by the believers to Paradise.

It has been proven by evidence that Allah only wills this misguidance for those who deserve punishment, just as He only wills guidance for the believers.

Refutation of the Mu'tazila Arguments (Al-Razi's Position):

These elaborate interpretations would only be necessary if reason dictated that the literal meaning of the text could not be accepted. However, since conclusive rational proof establishes that the text must be taken literally, resorting to these forced interpretations is extremely far-fetched.

We have already demonstrated that an action does not occur except when its necessary impetus (dā'ī) is present, and that Allah is the Creator of that impetus. Furthermore, when the impetus is present, the action must occur. These three premises necessitate the certainty that disbelief and belief originate from Allah, through His creation, decree, and actualization. Once this definitive proof confirms the validity of the literal meaning, abandoning it for these forced interpretations is certainly flawed. Moreover, we have already refuted these views in detail when explaining {Allah has set a seal upon their hearts} (2:7) and other similar verses, so repetition is unnecessary.

The closest point to their argument is that this misguidance and guidance are contingent upon the Divine Will. If their view were correct, it would imply that this action is obligatory upon Allah, which He must perform whether He wills it or not. (And Allah knows best.)

There is disagreement regarding what is meant by "Our signs" (āyātinā):

• Some say it refers to the Qur'an and the Prophet Muhammad (PBUH).
• Others say it encompasses all proofs and arguments, and this latter view is the sounder one. (And Allah knows best.)

**7 < { Say: "Have you considered: If the punishment of Allah came upon you, or the Hour came upon you, would you call upon other than Allah, if you were truthful?" *Nay, it is Him you call upon, and He removes what you supplicate for, if He wills, and you forget what you associate [with Him].} > 7

<**