www.gsjpublications.com Journal of Journal of Global Scientific Research (ISSN: 2523-9376) Global Scientific 5 (12) 2020/ 991-1005 Research

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Significance of the Deafs, the Dumbs and the Blinds in the Holy

Rajaa Abdul Rahim Khasha

General Directorate of Education in Baghdad, Ministry of Education, Baghdad, Iraq.

Email Address: Correspondence should be addressed to Rajaa Abdul Rahim Khasha [email protected]

Received: 22 Nov 2020, Revised: 27 Nov 2020, Accepted: 11 Dec 2020, Online: 20 Dec 2020

Abstract

God Almighty mentioned the senses in the Holy Qur’an a lot, because it is of great benefit to the human being, because it is the windows through which the human mind overlooks existence, and through it he acquires his knowledge and experience, and the Holy Qur’an focused on the senses of hearing and sight because of their great importance in the life of man; Our research revolves around three categories mentioned in the Qur’an: “deaf, dumb and blind” and they are mentioned in the Qur’an together in three places, two of them in Surat Al- Baqara and the third in Surat Al-Israa, and they differed in their arrangement, so the arrangement came in Al-Baqarah (blind deafness) and without the presence of (O). While in Surat Al-Isra (blind and mute) and with O. The Almighty in Ayat Al-Baqarah has set for us two examples of the condition of the hypocrites and the infidels in this world. The deafness, the dumbness and the blindness they have are not real, but metaphorically indicates the lack of listening to the truth, the silence in faith, the misguidance and the lack of conversion to the path, but what came in Surat Al-Israa on the day of the Mahshar, deafness, dumbness, and blindness came in their true meaning, and the presentation and delay were appropriate to the context in which the words were mentioned. Every word in the Qur’an organizes its meaning within the context in which it is presented, as it is the note in the necklace. Several sources and references are relied on to enrich the research.

Keywords: Deafs, Dumbs, Blinds, Holy Quran

1. Introduction

Praise be to God, the Lord of the worlds, uncircumcised, and with him God and prayers and peace be upon the Lord of separated between truth and falsehood and all creations, Al-Amin, who guidance and error, and he and his whole was sent as a mercy to the worlds, family, may God pray, what lightning in preaching and warning and calling to God heaven and what is hidden... And after and as an enlightening lamp, through God Almighty his power encompassed all which eyes were opened, they were blind, creatures and his will was created in the and the ears were deaf, and the hearts were conduct of their affairs, appreciation of the Khasha, R. A. R. Journal of Global Scientific Research (ISSN: 2523-9376) 2020/ 5 (12) 992 amounts of his creatures and their the language of the Qur’an and that group deadlines and the division of their and we ask God Almighty to bless it. livelihoods and their wealth between them and their imagination, so he created from 2- The desire to search for the them the full senses and took from some of psychological dimension of the blessed the senses not injustice nor unfairness, but language of the Qur’an, and to compare it mercy and virtue, for the patience for the with the concepts and terms of psychology afflictions which is rewarded after death that collide mostly with the human spirit for those who has the best deeds. God is and religious value. the dearest and the most forgivable. 3- The research raised a topic for which 2. Aims the scholars did not devote an integrated study, as we have seen that we deal with God Almighty has made a lot more than the research, and we ask God Almighty to mentioning the senses in the Holy Qur’an bless it. because it contains clear verses for those who are confident and seeking truth, as 3. Methodology these senses are the windows through which the human mind overlooks The method used in the research is the existence and through it acquires its descriptive approach, as we dealt with the knowledge and experiences. Therefore, study of the three vocabulary (deaf, dumb this research aimed to highlight the and blind) and its morphological structure importance of hearing and sight the human and its semantic development, by tracking mind and their association in giving the the verses in which these vocabulary is real value to the human being, for man is mentioned, and showing the effect of the one being from senses, mind and spirit, it Qur'anic context on the different semantics is absurd to separate them, and God by referring to the books of explanation Almighty has promised to ask all the and dictionaries and other sources and organs and the senses on the judgment references. day, so Islam is the system that goes with instinct and believes in all aspects of man. Search Plan

The Importance of Research and the The research is consisted of an Reason for Choosing it: introduction, preface, two articles and a conclusion, as follows: 1- What was mentioned in the Book of God, the Mighty, from the coming of these Introduction: It includes the research three words combined together with objectives, the importance of the research, changing the places of those three words, and the reasons for its selection, the and the large number of these groups research methodology and plan. among us, whether they were deaf, dumb, Preface and included: or blind, or they suffered from deafness, dumbness, and blindness that befell the 1. The concept of senses. nation of Islam with its enemies and their 2. The reality of deaf, dumb and blind: It practice of the most severe forms of included: cruelty and torture, many have lost part of their senses due to the impact of these A- Deaf in language and convention. unjust practices, and because the country B- Dumb in language and convention. has been subjected to many wars. So we C- Blindness in language and convention. have seen research in these terms to serve

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3. Concept of the meaning of conjugation. The human senses: his five feelings, which are: taste, smell, sight, hearing, and touch The First Topic: (2). The senses are feelings, and Deafness, Dumbness and Blindness in accordingly, the sense and the feeling are the Holy Qur’an: It includes: synonymous.

A- Deaf people in the Qur'an. Feeling is the accurate perception taken B- Dumb people in the Qur'an. from the sensation due to its accuracy, and C- Blind people in the Qur'an. it is often used in the sensible and without reasonable, including the release of The Second Topic: the significance of the feelings to the senses (3). association of deaf, dumb and blind in the Holy Quran: and it included: As for the sensation, it is a part of the perception, and that means the perception A- What was mentioned by the of something that was found in the present conjunction of these three words combined material of the perceptive, and is handled in the Holy Qur'an. by special bodies of the eye, how, quantity, B- The significance of this conjugation. position, etc., and the result is that the sensation is the perception of something Conclusion with the apparent senses of what is indicated by the conditions mentioned (4). It includes the most important results of the research. Ibn al-Jawzi defined the sense and the number of its mechanism by saying: A Preface: Includes: self-awareness of something that you do 1- The concept of the senses: not realize with sense mechanism, and sense mechanisms are five: God Almighty created man and honored him with reason and senses, and those are First: Hearing: It is the sense in which the precious treasures in his being, and sounds are perceived, and it is the most every sense and indeed every organ of man subtle human senses in how the perception is an indisputable proof of the existence of occurs. the creator and his creative ability. Second: sight: It is the sense that the The senses have great importance for the visuals are perceived. This sense is thicker human being, for it helps him in the life he than hearing and more accurate than lives, and he realizes through them the others. phenomena of things. The common Third: smelling: which is the sense in denominator is the sensation. which the pleasant smells are perceived. Feeling and senses with a hidden Fourth: taste: It is the sense that the sweet perspective, God Almighty said: (1) Sense flavors are perceived from sour and others. of fracture and fragility weakened the S. Whoever senses something feels sensual, Fifth: Touch: It is the sense in which the sensuous, senses and feels it: felt it, It is soft is perceived by the rough and is said that: I sensed something if I felt it considered the thickest of the senses (5). and knew it. The word "sense" and its derivatives are Sensation: It is the knowledge of the mentioned in six places of the Holy senses, which are the human feelings such Qur’an. These places are located in four as: The eye, ear, nose, tongue and hand.

Khasha, R. A. R. Journal of Global Scientific Research (ISSN: 2523-9376) 2020/ 5 (12) 994 chapters (6). Through these six verses, the individual with his natural and social people of explanation, likenesses and environment (14). Moreover, they are analogues detailed the meanings of this closely related to the mind and heart. (article) in the Holy Qur’an. A warrior, Hearing, sight, mind, and heart are the Bin Sulaiman, stated that sensation has mechanisms through which a person four faces (7): acquires his knowledge, as Almighty said "------" (15). First face: Our sense of things and assets without I feel, means, he saw that, in His Almighty awareness, discrimination and perception saying, and his saying " ------" (8) i.e. is not the most important thing in our lives, "when they saw our torment" (9) and his but more important is the interpretation of saying "sift" (10), that is: Can you see any this feeling to something else, which is of them. perception or sensory perception, which is a mental process known by the external Second face: world, and that is through various sensory stimuli that fall on our five senses in the Sense means killing, and that is what God surrounding external world around us. Almighty says "------" (11), if you kill When the influences of the outside world them. fall on our senses, we feel only blind sensations, but the process of perception is Third face: the one that explains these senses and Sense means searching like what Almighty gives them meaning, and we call it a .(specific name as well (16 .(12) "------"ﱠ said in Surat

Fourth face: From the foregoing it is clear that there is a direct relation between the sensation and Sense means sound, as God Almighty said the perception, for the sensation is prior to "------" (13), that is: they do not hear its it and without it there is no perception; it voice and what concerns us from these derives its information from the sensation senses are two important senses, the sense first. Moreover, it is a mental process, the of hearing and sight that the Qur’an perception of its ingredients are derived focused on, because of their great from the sensations transmitted from the importance in life. nervous system to the brain as the perception process is completed. Feeling is -3- the process of receiving light waves and vibrations, while perception is the feeling A man and his acquisition of expertise and itself added to it a meaning that the science, as they affect the growth of the perceived thing indicates, and for this it is human being and its interaction with the said that there is no perception without natural and social environment, the sensation, but there can be a sensation individual acquires about 90% of his without perception (17). experiences through the sense of sight. If a person lost his sense of hearing when he God Almighty has created the human was at an early age before acquiring the being, and from God’s generosity to man, necessary skills to speak, it will be he has made one mind and five senses. He difficult for him to pronounce words, and got his knowledge and experience. Hearing it may be impossible for him to do so. For and vision, the rest of the senses, are the this reason, the two senses are considered open outlets through which the mind as basic means in the interaction of the overcomes existence, as well as the paths

Khasha, R. A. R. Journal of Global Scientific Research (ISSN: 2523-9376) 2020/ 5 (12) 995 to the mind through which it distinguishes limiting the possibility of bringing about things. change on the other hand (23).

The means of science in humans are the 2- The Truth about the Deaf - Dumb - senses first, and after the senses the mind Blind: comes, meaning that the senses receive the feelings and then the senses are brewing A- a deaf person: and mental information is generated from them and this refers to the Almighty and In the language: the truth''------'' meaning: God taught us that he created for us sophisticated Whoever is deaf is derived from deaf means of knowledge with our mental ages, people, it is said to the male deaf and the then again our knowledge is from hearing, female is deaf, too. And the crowd is deaf. and once is by vision, and once is by -4- extrapolation. Perhaps this makes us, when we know this information by these means, Solidarity in something and the removal of we thank God, because thanksgiving is rags and poison, that is: the thing joining only about the presence of grace (19), the object and sticking to it so that it does because the senses are the ones that not have an entrance or a hole in it. provide us with all the information, and Deafness is clogged ears and hearing without these senses the person becomes heaviness (24). Deafness occurs in the ear in the rule of the isolated totally from the if its hearing is gone and in the canal if it natural world (20). heals its hollows and in the stone if it is solid and in the matter if it intensifies (25). The Holy Qur’an establishes a clear and straightforward approach to knowledge In the convention: through witnessing, in which the senses, especially hearing and sight, are used, so People who have lost the ability to hear at viewing is a great scientific origin and it is all, whether they use hearing aids that help also a great Quranic origin, because the them to hear or not use them, are called, verses that command us to watch and use but the deafness may be congenital i.e. hearing, sight and reason are many in the they were born deaf, and it may be Qur’an (21), so God Almighty said''------accidental or acquired, i.e. they were born ------'' (22). with a normal sense of hearing and then the deafness became in the hearing Talking about the senses as the windows functionally, as the individual pretends to of knowledge does not mean that the be unheard, and deafness is often senses are the only source of knowledge, accompanied by dumbness. and our conversation about the mind does not mean that it is the only source of Psychologists see that verbal deafness that knowledge, but that both sources are occurs to the individual is only a state of important in forming human knowledge. disability, for the individual here does not This is because Islamic educational understand the words he hears, and this philosophy refuses to consider the mind happens either due to difficulties in his alone as a source of knowledge, and it also hearing apparatus, i.e. in the process of does not agree that the senses are receiving speech, as happens in some cases considered only a source of knowledge, as as a result of injury to the external ear, or it sees in both directions an arbitrary cause injury of auditory cells in the inner separation between man and his social and ear, and sometimes it may be a functional material environment on the one hand and deafness that the individual uses as a

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defense in his dealings with reality (26). C- Blindness: Deafness is a state of hearing impairment, the disability may be complete or partial, In the language: and the person may pretend not to hear or so-called functional deafness. From blindness, is blind and the female is blind and the crowd is blind, and the eye, B- Dumb: the M and the defective letter indicate the linguistic origin of the veil and the In the language: covering, and the blindness is of the eyesight of both eyes, and this attribute Whoever does not speak with you in full does not fall on one eye, because the and silent is the mutest and wisest, and the meaning falls on both eyes (29). female is dumb: that is, deactivate between the dumbness and the gathering of you and Blindness borrows the heart as a metaphor the dumbbells and the dumbness. The for misguidance and the relationship not to deed, the sufficient and the deaf in the be guided, so it is said: a blind man if he is language are one and few, only the blind in the heart, a blind woman for dumbness. Illiteracy or intentionally, are righteousness and blindness of the heart, said about words, that dumbness is and the nation and a man who has associated with consciousness. Al-Azhari blindness in the heart, i.e. Illiterate, the has conveyed the difference between the blindness goes to the heart (30) dumb and the dumb in the words of the Arabs, for the Arabs call the dumb word to In the convention: the person who was created and uttered to him as a beast, but the dumb person is the Blind people: people who have lost the one whose tongue does not make sense of total ability to see, whether it was a the answer or improve his speech (27). creation or an accident.

In the convention: Blindness is a state of impotence and a loss of the ability to distinguish things. People who do not have the ability to This is represented by an inability to see speak and do not have the ability to things which is visual blindness, lack of express candid ideas with spoken words understanding and blindness of insight. are called so, and in general they do not have the ability to produce phoneme - 5- symbols, or is the total absence of speech, which is a rare case due to an emotional, 3- Concept of the Meaning of nervous, or sensory dysfunction, or lack of Conjugation: the ability to make any sound (28). A- Significance in language and Dumbness: A situation in which a person convention: is unable to speak either because of the In the language: sound going or the tongue being unable to speak words, so dumbness is a The signifier and the signer are the two psychological condition represented by the origins: one denotes the affirmation of a fact that the individual does not have the thing by a sign that you are learning, and ability to address others, which is a state of the other denotes a disturbance in the pathological organ disability, which may object. For example, for the first of them, be caused by psychological or otherwise, it is said: "I have shown someone on the this type of disability is associated with road." Evidence: It is the signifier of deafness. something. It indicates the significance and

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significance, and the indication in the In the convention: language is the source of its indication on the way. The significance and openness is Compare the thing with another thing, higher in the meaning that guides it. A associated with it if it has accompanied source such as statement and writing, and (36), he has a companion, meaning: He the indication of who obtained it, and the accompanies him and does not leave him: evidence in exaggeration, as a scientist and or to be bound by Satan, so he does not an educator, capable and able then the depart from him, but rather follows him in function and the evidence is called an all his affairs and obeys him in all that is indication like naming the thing with its commanded by him (37). source (31). And conjugation is the coming of certain In the convention: words in different structures in different subjects or the coming of compounds in The indication is that something must be in compositions. The conjugation does not a state of knowledge with the knowledge require the same sequence of vocabulary if of something else. the conjugate is a complex of compounds; the conjugation is the repetition of the Who could understand it, could understand same word in different places and to join another thing. The first thing is the things together (38). signifier, and the second thing is the signified (32). Firth sees that the meaning is not revealed except through the consistency of the Ahmed Mukhtar Omar defined the linguistic unit, that is, it is placed in significance by saying it is a science that different contexts, and that the semantic studies meaning, or study of meaning (33), units are often located in the vicinity of or is that branch of language science that other semantic units, and that the meanings studies the conditions that must be present of these indicative units cannot be in the symbol in order to have the ability to revealed, described, or defined except by have meaning (34). looking at the other contiguous units (39).

B- Conjugation in Language and The First Topic: Convention: Deaf, Dumb and Blind in the Holy Quran In the language: A- a deaf person: The Qur'an reads conjugation, and article (s, r, n) denotes two meanings. The first is The original (deafness) and what is derived to add something to something, so from from it for mental significance came in this they say the Qur’an for the knotted (15) locations in the Holy Qur’an, with ropes if two things are paired with it, and regard to the soul of man, except in one the knots are in the eyebrows, if they meet, place where (deafness) was assigned to the and the horn: The second: something that animals to blame the polytheists. comes out with strength and intensity, so it is in this sense that they say the horn for The original was based on the past tense in the sheep and others, and it is a strong (3) places, whether it was merely or more, outgrowth, and the horn is a small isolated it is just the Almighty saying ''------mountain (35). In other words, the ''(40), and more in the Almighty saying ''--- conjugation is a connotation of two things ------'' (41). that accompany and meet them. - 6 -

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The increase in the verb (------) was psychological factors, nervous shocks, or appropriate for the increase in the other causes (47). punishment for the people of Israel, whose behavior was presented by the path of It is inferred from the foregoing that guidance, and they were subjected to their dumbness is a psychological state, which hearing of the truth, and they deafened is that man does not have the ability to their ears, this was presented in (11) communicate with others, which is a positions on the weight (Foel) which was psychological condition that characterized used to denote the proof of the character of the disbelievers and hypocrites because of the disbelievers, including the words of their inability to communicate between God Almighty ''------'' (42), and one others as they were described in the Holy position on the weight of (Afaal) in the Qur’an. Almighty saying ''------'' (43). And they are in this state that God C- Blindness: described them as deaf consciousness - and the state of the guided believers, they are The original (blind) and what is derived in this state that God described them to from it are mentioned in (33) places in the hear and see. Holy Qur’an, and they are true to it in a few places such as the Almighty saying ''-- We learned that the meaning of deafness is ------''(48), In most of the places where the loss of a person’s sense of hearing. The (blindness) was mentioned in the Holy resulting defect may be either functional or Qur’an it was to express the misguidance intentional, which is what God Almighty of the infidels and the hypocrites, and their mentioned in describing the disbelievers in lack of conversion to the path of truth, and the Holy Qur’an. it came in different forms: the past, the present, the source, and the descriptive B- Dumb: adjective, it came in the form of the past, whether it was transitive or intransitive in The original (dumb) and what was derived (6) places, and that is in the real and from it is a mental sign, which is metaphorical sense, it is the true meaning awareness and misfortune in (6) places in of the Almighty saying ''------'' (49), and the Holy Qur’an, four of which are related in the metaphorical meaning of the to the soul of man, and all these places Almighty saying ''------'' (50), and the were presented in one form of the formulas original came on the present tense twice in of the likeness of the deity (Afaal), group one place, and as the Almighty said ''----- and singular, to indicate the evidence, And ------''(51), and came on the form of the the unchanging quality and truth of the source formulas in two places. The first of polytheists, a group came on the weight of them was knowledge, in the sense of (Foel) in the Almighty saying ''------'' delusion, as in the words of God Almighty (44), that is: that they are like those who ''------''(52), and the second was a were born dumb, and (Afaal) in his saying, denunciation that meant the inability to the Almighty ''------'' (45), and it was convert to find all that was good, as God said (dumbs' hearts are stolen) (46), and Almighty said ''------'' (53), or as to the the Holy Qur’an described the dumbs by formula (Afaal), as in (13) positions to their irrationality, and what the Holy indicate the evidence in the characteristic, Qur’an describes them as is a scientific and this is the case of every similar fact to which psychologists refer, as they characteristic, whether this is indicative of refer the dumb to Physiological reasons, a real or allegory meaning, and among and those reasons may be due to which is the Almighty saying ''------''(54), and his saying ''------''( 55).

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- 7 - The gathering of these three words was repeated twice in Surat Al-Baqarah, and As for the plural, it was indicated in they all came on the same weight as one of different forms that reflected the images of the masses of abundance, which was moral and sensual darkness. As for the (Foel) of descriptive adjective of (Afaal) moral words that were indicative of (deaf mute blind) and this combination is misguidance, they were suitable for the standard in (Afaal - Falaa) (70). disbelievers, as stated in the Almighty’s sayings ''------'' (56), and his saying ''---- Al-Maraghi said in his interpretation of the ------'' (57), i.e. In the Qur’an for the Almighty’s saying: “Blind deaf- indication of moral blindness in the form blindness.” God Almighty described them of negation, and in this exclusivity is an with these three attributes with the honor for the believers, including God integrity of their feelings, before they lost Almighty saying ''------'' (58), and the benefit of hearing. They do not listen sensory blindness as mentioned in God to the preacher who preaches them nor to Almighty saying ''------'' (59). the guide who guides them on the path of truth, but rather they do not understand if What is meant by blindness is the absence they hear what is delivered. They are of sight and insight, and the meaning of preaching and counseling, as if they are this word differed in the plural form. deaf who cannot hear. Moreover, they have lost the benefit of guidance and The second topic: The significance of the seeking wisdom, and therefore they do not association of deaf, dumb and blind in the demand proof of an issue, nor a statement Holy Quran: on a matter that is hidden from them, as if they are not speaking. They have lost the The Holy Qur’an has established a link benefits of vision and consideration, between deafness, dumbness, and because they do not see the temptations blindness. This indicates something, but it that befell them, and they will get sucked. indicates the close connection between the nerves and the systems responsible for - 8 - perception or its loss. Therefore, we will study this conjunction in this topic They do not see what the conditions of the through: nations will fluctuate, and they are considered. Therefore, God blessed His 1- The Conjunction of these Three Words Name said (they do not return), meaning Combined in the Holy Qur’an: that they cannot return from delusion to the guidance they left and lost it, because These words were mentioned together in the individual who lost his senses cannot three verses twice in Surat al-Baqarah in hear a voice guided by him, and he cannot God Almighty saying ''------'' (61), and shout to save himself, and cannot see once in Surat al-Israa in God Almighty shining from a light that turns to him and saying ''------'' (62). Two of these three means to him, and he is still in this case, terms may associate in the Holy Qur’an. darkness over one another until it The deaf has been associated with deteriorates in the abyss of perdition (71), dumbness in two places in God Almighty i.e. these means that help them to realize sayings ''------'' (63) and in God Almighty the light of God will not return to them in saying ''------'' (64), while deafness has his being, because the perception is not been associated to blindness in five places present with them, all their senses have in God Almighty sayings ''------'' (65), ''-- been disrupted, so hearing has been -----'' (66), ''------'' (67), ''------'' (68) disrupted, and pronunciation has been and ''------'' (69).

Khasha, R. A. R. Journal of Global Scientific Research (ISSN: 2523-9376) 2020/ 5 (12) 1000 disrupted and eyesight has been disrupted. like that croaks, became reels, which is the So, they are deaf, dumb and blind. Thus, sponsor is like calling for the right, which they will never back to faith again. They the Prophet, peace be upon him, and other have corrupted their beliefs in their hearts, advocates to the right and became those for they no longer differentiate between who disbelieve is like a sheep that caw, the needy and the future benefit. The light and the similarities between them that the of guidance would have made them see the beasts listen to the sound but do not way of truth and the way to God Almighty understand what the shepherd wants from in his highness so that they would walk in them, and these disbelievers could hear the a clear direction and not be stumbling in voice and words of the Messenger, but the darkness of falsehood, but when the they would not benefit from it. The second light came to them they rejected it and simile: like the disbelievers in a few minds turned away from it. As if they had turned in their worship these idols, like the away from everything that guides them to shepherd if spoke with beasts, just as the the saved path, which is the path of God. shepherd eliminated the lack of reason. The third simile: Fir those who disbelieve The Almighty in this noble verse has given in following their parents and imitating us another description of the them, like the shepherd if spoke with the characteristics of the hypocrites. With their beasts, just as speaking with the beasts is a hypocrisy and their injustice, disrupted all useless mess, so is the case in traditions, it the means of guidance that they could is useless. return to the true path, for they are the rank of those who are confused and who remain The verse: deaf, dumb, blind, that in their place dormant, they do not leave, Almighty wanted to liken them to the and they do not know when and how they animals increased in their cry, he said: can go back to where they started (72). deaf, dumb, blind, because they have become like a deaf in those who heard him Razi said in the interpretation of (deaf, as if they did not hear him and is like a dumb, blind), by saying that, God speaks dumb not to respond to what they called about the infidels that when they pray to for and is like the blind from where they follow what Allah revealed to the Prophet turned away from the evidence. So, they Muhammad peace be upon him and his became as if they did not see. The family, they look and think and turn to grammarians said deaf, that is, they are tradition by saying (73) God gave them deaf and it is a lifting of slander, and the this as an example and as a parable alert Almighty saying they do not understand for hearers and that they have fallen into means that they do not understand the what they have fallen into, because they acquired mind because the mind was the have not listened, and their lack of interest recalcitrant holder of them, he said: There in religion, so he made them come out of are two types of mind, acquired and God's face and became like animals. Such opinionated. And when the way of ideals increases hearer of the knowledge of acquiring the acquired mind was to seek the conditions of the infidels, and to help from these three powers, then when degrad the infidel himself if he heard it, so they disobeyed, they ceased from it (74). a breach of his heart, and a narrowing of the chest, as animals shall be at the end of Al-Sha’rawi said in the interpretation of the rebuke and deterrence for those who (blind, deaf and deaf) by saying: hears that exhibits such as the way in Cramming: It is rising from the grave and tradition, and scholars in three analogy gathering for reckoning, this is an have three statements, which are: First: exploration of the means of insult. To Like calling for unbelievers to the right conceive of a person all these means were

Khasha, R. A. R. Journal of Global Scientific Research (ISSN: 2523-9376) 2020/ 5 (12) 1001 gathered by him, not on a regular day, but to sheep that hear voices and do not realize on the day of resurrection and publication, their meaning, they hear the Qur’an but and all the outlets that lead him to they do not think about it, and they do not perception have been blocked by him, he is use their minds to understand it (81), they at the heart of this horror and noise, but he are also unreasonable, as they do not is confused and knows nothing, and does understand the words of God Almighty not realize what is happening from around and do not use their minds to perceive it. Those whose fate and end are the fire, them, making them resemble sheep and whenever they are weakened or beasts in their lack of awareness and extinguished; they thought that understanding. extinguishing the fire is a comfort for them from torment. If the fire subsides and The Ayati Al-Baqarah talk about people in calms down for a while, they will think this world, the Al-Isra verse talking about that the matter is over, and then the people in the Cramming in the world (82), torment surprises them again, as this ended they are dragged on the Day of them and pain in their torture (75). Resurrection on their faces to hell as it does in this world who exaggerates the - 9 - indignity and torture. The dragging causes in the loss of the sight first, then the dust 2- The Significance of the Association Of enters his mouth which causes in losing Deaf, Dumb and Blind in the Holy the ability to speak, then the dust enters his Quran: ears which causes in losing the ability to hear, and if the drifting of his face is in the In his Almighty words ''------'' (76), the dust, then this means that he does not see, talk here is about the hypocrites, for they and when he loses sight, he begins to were not exposed from the guidance at scream, perhaps someone will hear him first and they were not deaf to hearing and and guide him. That depends on his ears, their eyes from seeing, and their hearts perhaps he hears a voice and turns toward from perception as those who disbelieved him, and this is the natural arrangement. in the Almighty saying ''------'' (77), Therefore, the verse of Isra came in blind, but they preferred the misguidance of the dumb, and deaf. All the deafness that was guidance after they clarified the matter and mentioned in the Qur’an is about listening revealed it (78), the hypocrite who did not to faith except what came in Surat Al- benefit from the light of Islam and the Israa, it came in the sense that they do not Qur’an as if he is deaf does not listen and hear anything, and all what is mentioned in dumb to speak and blind does not see, and the word dumb in the Holy Qur’an is they are by their attributes with these indicative of silence by faith, except for attributes they do not return to guidance what came in Surat Al-Isra, and what came and faith and sincerity in it (79) and in the in Surat Al-Nahl in his Almighty saying ''- Almighty saying ''------'' (80) ------'' (83), which means the inability represents the image of those who to speak at all (84). disbelieve in the words of God, are in this case like a crowed person, who does not It is noticeable that there are hastening and hear the claim, that is: they are as a group delays in these terms between Surat Al- of grazing sheep, the shepherd screams in Baqara and Surat Al-Israa. In addition to it, shouting in it, and these sheep hear the presence of (O) between those words voices, but they cannot understand them, in Surat Al-Israa and their absence in Surat do not understand their meanings, no Al-Baqarah. matter how he cries out, this picture is only suitable for them because he likened them

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In the verse of Surat Al-Baqarah, God Isra (blind, deaf and dumb), there are two Almighty has presented deaf and possibilities: that they are one group or dumbness to blindness, because he more than a group, so some of them are preceded it by his Almighty saying ''------deaf, the others are dumb, and the third -----'' (85). Guidance to it and listening to part is blind. (deaf, dumb and blind) the its silence on listening to the verses of God speech is in about one group(93). and the vow, and eyes not to benefit from what you see from the miracles and 4. Conclusion approved signs as if their minds were locked and they were falsified for them. 1- The sense in the Holy Qur’an has four This sensory image that God Almighty faces, it may be in the sense of vision, it portrayed them with, is nothing but an may be in the sense of killing, it may be in embodiment of the naughty natures, and the sense of research, and it may be in the the dark minds that were characteristic of sense of sound. them, otherwise their ears are delicate, and their eyesight is sharp, but they do not get 2- The Holy Qur’an focused on the senses good with them, and they do not guide of hearing and sight because of their great them to the path of guidance (86), for God importance in human life and the has hasten hearing over the sight, because acquisition of expertise and science. hearing overlooked most likely words and 3- The blind person in the world, by hasten the heart to them, because the consideration, the sighting of truth, and the senses serve the heart and are connected to inference of God's verses in the universe it (87). that indicate his existence and oneness are - 10 – in the hereafter blind, and led astray, so As for Surat al-Israa, it was the discussion that he does not find a way to save him, of guidance and delusion, the basic nor find a path to guidance. principle of guidance is the guidance of the 4 - All the deafness mentioned in the Holy way as in His Almighty’s words ''- Qur’an refers to listening to the truth ------'' (88), as well as the origin of except what is mentioned in the Israa in delusion as stated in the Almighty’s saying describing the people of Israel, it came in ''------'' (89). How can they guide the sense that they hear nothing, and all themselves to the path when they are that is mentioned in the Qur’an from blind? They are further from the guidance (dumb) indicates the silence by faith to the path, and God Almighty mentioned except in the two places mentioned in after this verse ''------'' (90), as they were Surat Al-Isra and Surat Al-Nahl. To denote blinded to the creation of the heavens and the inability to speak. the earth, they were blind in the hereafter, and God Almighty mentioned verses 5- Ayat Surat Al-Baqara talks about people indicating the observation in the Almighty in the world who are hypocrites and saying ''------'' (91), and therefore the unbelievers, and it is more severe because most appropriate blind hastening was on it is in one group, while in Surat Al-Israa it deaf and dumb ''------'' (92). talks about the Day of Judgment, and you may be in a group and you may be in more As for the presence of (O) whether or not than one group because of the presence of between the two verses of Al-Baqara and (O). the verse of Isra, Dr. Fadel Al-Samarrai sees that the coming of Surah Al-Baqara is 5. Margins more severe, because it is in one group (deaf, dumb and blind), but in Surat Al- 1- The Prophets / 102.

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2- To be seen: Tongue of the Arabs: 1/687, 33- To be seen: Semantics, Ahmed Mokhtar Omar: Vocabulary in Qur’an: 115. 11. 3- To be seen: Al-Mizan in the interpretation of the 34- To be seen: The same source. Qur’an: Maj. 2, Part 2, 248. 35- To be seen: Language Standards: 5 / 76-77. 4- To be seen: Encyclopedia of Islamic Sciences 36- Al-Zukhruf / 36. (known as Encyclopedia of the Reform of Arts and 37- To be seen: Fateh al-Qadeer: 4/637. Sciences): 1/662. 38- To be seen: Translation and Arabization 5- To be seen: The outlook of the eyes, theorists in between the graphic language and the computer the science of presence and isotopes: 241. language, Muhammad Al-Deedawi: 46. 6- To be seen: The indexed dictionary of the words 39- To be seen: Semantics: 68-69. of the Noble Qur’an: 202. 40- AL- Maeda / 71. 7- To be seen: The likes and isotopes in the Holy 41- /23 / Muhammad. Quran: 135. 42- / 42, and seen: 18, 117, Al-Anam / 39, 8- Al-Imran / 52. Al-Anfal / 22, Al-Israa / 97, An-Anbiya / 45, Al- 9- The Prophets / 12. Furqan / 73, An-Naml / 80, Rum / 52, Al-Zukhruf / 10- / 98. 40. 11- Al-Imran / 152. 43- Hood / 24. 12- Youssef / 87. 44 - Al-Baqara / 18, and seen: Al-Baqara / 171, Al- 13- The Prophets / 102. Anam / 39, Al-Anfal / 22, Al-Isra / 97. 14- To be seen: Mental excellence and innovation: 45- AL- Nahl / 76. 12-13. 46- The crown of the bride: 7/403. 15- AL- Nahl / 78 47- To be seen: Psychological concepts in the Holy - 11 - Quran, Fouad Hamed Al-Muwafi: 36. 16- To be seen: Studies of human behavior: 150. 48 - Abs / 1-2, and seen: Al-Fath / 17, Al-Nur / 61. 17- To be seen: Previous source: 159. 49- /23 / Muhammad. 18- AL- Nahl / 78 50- AL- An'am / 104. 19- To be seen: Elected from interpretation of the 51- The Hajj / 46. Qur’an: 1/77. 52 - / 17. 20- To be seen: God and the universe: 50. 53- Fussilat / 44. 21- To be seen: Islam in the era of science: 64-65. 54- / 58. 22- AL- Isra / 36 55- Al-Nur / 61, and seen: Al-An'am / 50, Al-Raad 23- To be seen: The human nature in the Qur'an: / 16, 19, Al-Isra / 72, Taha / 124, 125, / 19, 171 Al-Fath / 17, Abs / 2. 24- To be seen: Language Standards: 3/277, Lisan 56- Al-Baqara / 171. Al-Arab: 12/399, The Complete Dictionary: 1130. 57- AL- A'raf / 64. 25- To be seen: Retouching the language: 12/88, 58- Al-Furqan / 73. Al-Sahah: 5/1967. - 12 - 26- To be seen: Encyclopedia of Psychology: 436. 59- Isra / 97. 27- To be seen: Refining the language: 10/163, 60- Al-Baqara / 17-18. Measurements of the language: 1/284, Lisan Al- 61- Al-Baqara / 171. Arab: 12/53, The Bright Lamp: 59, The Complete 62- Isra / 97. Dictionary: 1081, The crown of the bride: 31/297. 63- Al-An'am / 39. 28- To be seen: A window on the education of the 64- An-Anfal / 22. deaf: 21, the basics of special education: 320, 65 – AL-Maeda / 71. Introduction to Hearing Impairment: 86. 66- Hood / 42. 29- To be seen: Retouching of the language: 3/155, 67- Al-Furqan / 73. Standards of the language: 4 / 133-134, Crown: 68- Al-Zukhruf / 40. 39/107. 69- Muhammad / 23. 30- To be seen: The Tongue: 15/95-96, luminous 70- To be seen: The Complete Explanation: 1/132, lamp: 2/431. The schedule in the Qur’anic Synthesis: 1/64. 31- To be seen: Al-Sahah: 4/1698, Measurements 71- To be seen: Interpretation of Al-Maraghi: 1/59. of Language: 2/259, The Tongue: 1/399, 72 - To be seen: Tafseer Al-Tabari: 1 / 329-331, Vocabulary in Gharib Al-Qur'an: 316. Meanings of the Syntax: 1 / 93-94, the Brief 32- To be seen: Encyclopedia of Scouts, Arts and Editor: 1 / 100-101, Zad Al-Masir: 1 / 37-38, Science Conventions: 1/787, Al-Muqtasar al- Tafseer Al-Razi: 2/315, Tafseer Al-Qurtubi: 1 / Muqtisar (Explanation of Ibn al-Hajib): 1/154, The 214-215, The Complete Explanation: 1/132, Complete Explanation in the Origins of al-Shaarawi: 1/175. Jurisprudence: 2/268, Explanation of the 73- Al-Baqara / 170. Illuminating Planet (called Al-Tahrir Summary): 74- To be seen: Tafseer Al-Razi: 5 / 189-190, and 1/125. looks at: Tafseer Al-Tabari: 3 / 308-334, Meanings

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of Arabization of the Qur’an: 1 / 93-94, Tafsir Al- Abdullah bin Bahadir al-Zarkashi (died: 794 Zamakhshari: 1/214, The Brief Editor: 1/238, Zad AH), Muhammad Abu al-Fadl 's Al-Masir: 1/132, Tafsir Al-Qurtubi: 2/214, The investigation, 1st edition, 1376 AH - 1957 Complete Explanation: 2 / 104-105. CE, the Arab Books Revival House Isa al- 75- To be seen: Tafseer Al-Shaarawi: 14 / 8759- Babi al-Halabi and his associates. 8762, and see: Tafseer Al-Tabari: 17 / 55-56, Tafsir 9- The Brief Statement, a brief explanation of Ibn Al-Zamakhshari: 3/95, the Brief Editor: 3/486, al-Hajib, Mahmoud bin Abd al-Rahman Tafseer Al-Razi: 21 / 411-412, Tafsir Al-Qurtubi: 1 (Abu al-Qasim), Ibn Ahmad ibn / 333-334, The Complete Explanation: 7 / 114-116, Muhammad, Abu al-Thana`, Shams al-Din Tahrir and Enlightenment: 15 / 216-218. al-Isfahani (died: 749 AH), Muhammad 76- Al-Baqara / 18. Mazhar Baqa investigation, Dar al-Madani, 77- Al-Baqara / 117. Saudi Arabia, I 1, 1406 AH, 1986 AD. 78- Looks in the shadows of the Qur’an: 1/46. 10- The crown of the bride from the jewels of Al- 79- To be seen: The Human Senses in the Holy Qamous, Al-Zubaidi (Moheb Al-Din Qur’an: 68. Muhammad Mortada Al-Husseini, 1205 80- Al-Baqara / 117. AH), investigation by a committee of 81- Al-Baqara / 170. professors. 82- Isra / 97. 11- Translation and Arabization between the 83- AL- Nahl / 76. graphic language and the computer 84- To be seen: The Proof in the Sciences of the language, Mohammed Al-Dadaoui, Qur’an: 1/108, The Peer Context: 3/453. Casablanca, Arab Cultural Center, Beirut, 85- Al-Baqara / 7. 2002. 86- To be seen: Editing and Enlightenment: 1 / 12- The interpretation of liberation and 254-257, Quranic Interpretation: 1/35. enlightenment by Muhammad Al-Tahir Bin 87- The Qur'anic Encyclopedia: 2/398. Ashour (d. 1357 AH), The Tunisian 88- AL- Qussas / 22. Publishing House, Tunis, 1984 AD. 89- Al-Baqara / 108. 13- Interpretation of Al-Shaarawy, Al-Khawater, 90- Isra / 99. Muhammad Metwally Al-Shaarawi (died: 91- Al-Isra / 90-92. 1418 AH), Akhbar Al-Youm Press 92- Noor Al-Hidaya in Similarities of the Qur’an 14- The Great Tafsir, called (The Keys of the and Graphic Touches, by Dr. Fadel Al-Samarrai. Unseen), Al-Fakhr Al-Razi (Muhammad 93- The same source. Umar T 606 AH), The Egyptian Print Society, 1 st, 1938 AD. 6. References 15- Quranic interpretation of the Qur'an, Abdel Karim Younis Al-Khatib (d. 1390 AH), Dar 1- The Holy Quran. Al-Fikr Al-Arabi - Cairo. 2- Fundamentals of Special Education, authored 16- Interpretation of Al-Maraghi, Ahmed Ibn by a group of professors, Al-Maysara House Mustafa Al-Maraghi (died: 137 AH), a for Publishing, Distribution and Printing, Dr. library and press company, Mustafa Al-Babi 3- Islam in the era of science, Muhammad Al-Halabi and Sons in Egypt, i 1, 1365 AH Ahmad Al-Ghamrawi, Dar Al-Kutub, Beirut, 17- Mental excellence and innovation, d. Abdel Lebanon. Salam Abdel Ghaffar, Arab Renaissance 4- Parallels and isotopes in the Holy Qur’an, House for Printing and Publishing. Muqatil ibn Sulayman al-Balkhi (d. 150 18- Retouching the language, Al-Azhari (for Abu AH), Arab Library, Cairo, 1975 CE. Mansour Muhammad bin Ahmed T 370 5- God and the Universe, Dr. Muhammad Jamal AH), Ibrahim Al-Abyari investigation, Arab Al-Din Al-Fandi, The Egyptian Book Book House, and Heritage Registry Press, Organization, 1976. Cairo, 1967 AD. 6- The Complete Explanation (Abu HAYAN Al- 19- Al-Ahkam Mosque (Al-Jami ’for the Andalusi, Atheeruddin Muhammad provisions of the Holy Qur’an), Al-Qurtubi Muhammed Yusef T 745 AH), Al-Saada (for Abu Abdullah Muhammad bin Ahmad Press, Cairo 1328 AH. Al-Ansarit 671 AH), Arab Heritage House, 7- The Complete Explanation in the Beirut, 1965. Fundamentals of Jurisprudence, Abu 20- Al-Bayan Mosque on the interpretation of Ay Abdullah Badr Al-Din Muhammad bin Al-Furan by Abu Jaafar Al-Tabari Abdullah bin Bahadur Al-Zarkashi (died: (Muhammad Bin Jarir T310H), Dar Al-Fikr, 794 AH), Dar Al-Ketbi, 1st edition, 1414 Beirut, 1999. AH-1994 AD. 21- The schedule in the syntax of the Noble 8- Proof in the Sciences of the Qur’an, Abu Qur’an, Mahmoud bin Abd al-Rahim Safi Abdullah Badr al-Din Muhammad bin (died: 1376 AH), Dar Al-Rashid, Damascus

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