IMAM ABU AL-FIDA' ISMAQL IBN KATH~R 87eloquence, skill and fluency of the Hashim and Mutfalibi clans, an ability to use
the language that could not be matched, rivalled or excelled by any Arab.
In all of this he knew that the Messenger of God (SAAS) was truthful,
innocent and right-guided, but his heart, nevertheless, did not believe.
There is a difference between the heart knowing and believing. We have
affirmed this fact in our exegesis of the Book of Faith in the rahih of al-Bukhzri.
Evidence for this is given in the words of the Almighty, "Those to whom we
have brought the Book know it as they do their sons; (however) a group of them
conceal the truth, while knowing it" (surat al-Baqara; 11, v.146).
Regarding Pbaroah's people, the Almighty said, "... and they denied them,
though their souls were convinced ..." (surat al-Naml; XXVII, v.14). And
Moses said to the Pharoah, "You know that it is only the Lord of the heavens and
the earth who sent clear proofs, and I believe you, Pharoah, to be damned!"
(siirat al-Isr~'; XVII, v.102).
Some of the salafi or early authorities consider the Almighty's words "... they
defend him yet reject him" (mrat al-Ancam; VI, v.26) to relate to Aba Talib,
since he used to defend the Messenger of God (SAAS) from harm even though
he rejected the guidance and true religion he brought.
(This opinion) is related as from Ibn 'Ahbas, al-@sim b. Mukhaymira, Habib
h. Abii Thabit, 'A@' h. Dinzr, Muhammad b. Ka'b and others and it is open to
question. But God alone knows best.
Preferable, though God knows best, is the other account from Ibn 'Abbas to
the effect that the verse refers to those who prevented people from believing in
Muhammad (SAAS). Mujahid, Qatada, al-Dahhak and others held this view. It
is also the choice of Ibn Jarir; though God knows best. Its implication is that this
verse emphasizes the blame for the polytheists for preventing others from
following him while themselves not benefitting from him either.
The Almighty therefore stated, "There are from among them those who listen
to you over whose hearts we have placed covers that prevent them understanding,
and holes in their ears; even if they see all signs they fail to believe in them. Even
when they come to you to argue with you, those who disbelieve say, 'These are
just legends of the ancients.' And they forbid others from (believing in it), and
themselves keep away from it. It is only themselves they destroy, yet they do not
sense this" (siirat al-Ancam; VI, v.25).
The phrase here: "... and they.. ." indicates reference to a group. As for "they"
as referred to in the subsequent comment, "... it is only themselves they destroy,
yet they do not sense this", this gives evidence of the totality of the blame.
Such could not apply to Abii Talib. On the contrary, be restrained people
from harming the Messmg~r orGod (SAAS), and his followers, using all action,
speech, moral support and money available to him.
Nevertheless, God did not decree faith for him, in all His mighty wisdom, nor
did He furnish him with the clear, irrefutable and decisive proofs whereby (one)
is compelled to believe and submit.