7:44 And the companions of the Garden will call out…

(And the companions of the Garden will call out) after having settled therein, as is apparent. The past tense is used to signify the certainty of its occurrence; the meaning is: "they will call out." Every group from the people of Paradise will inevitably call out to (the companions of the Fire)—meaning those among them whom they knew in the worldly life—out of exultation in their own state, gloating over their enemies, and causing them grief, not merely to inform or inquire: (That we have found what our Lord promised us) through the tongues of His messengers, peace be upon them, of bliss and honor, to be (true; having attained that. So have you found what your Lord promised you)—that is, what He promised you of disgrace, ignominy, and torment—(to be true?)

The object is omitted for the sake of brevity and conciseness, being dispensed with because of the first mention. It is said: this is because what grieved them of the promises was not entirely specific to them, such as the Resurrection, the Reckoning, and the bliss of the people of Paradise; for they found all of that to be true, even if the promise of it was not specific to them.

This is countered by the argument that it is not hidden that the companions of the Garden are those who believe in everything, and all of it is something that pleases them, so their "promise" should also have been expressed generally. Therefore, the approach adopted is the one mentioned earlier. The word "true" (haqqan) is in the accusative case as a circumstantial qualifier (hal) in both instances. It is also permissible for it to be a second object, with the verb "found" (wajadna) bearing the meaning of "knew." The use of the word "promise" (wa'd) is said to be for mushakalah (concordance in expression) and said to be for mockery. Some people suggest that the object of the omitted promise is "us," and in that case, there is neither mushakalah nor mockery. Regardless, this call is not considered unlikely in that place, despite the vast distance between Paradise and Hell, as is not hidden.

(They will say) in response to the companions of the Garden: "Yes, we have found that to be true." Al-Kisa'i read it as na'im with a kasra on the 'ayn, which is a dialect form attributed to the tribes of Kinanah and Hudhayl; there is no merit in those who deny it, given the existence of the recitation and the proof provided by linguists through authentic transmission.

Indeed, the narration that 'Umar, may Allah be pleased with him, asked some people about something and they said na'am (yes), so 'Umar said: "As for al-na'am, it refers to camels; say na'am," is not considered authentic, due to its contradiction of the most eloquent standard.

(Then a proclaimer will proclaim) — according to what is narrated from Ibn Abbas, may Allah be pleased with him, he is the one in charge of the Trumpet, peace be upon him. Others say he is Malik, the guardian of the Fire, and others say he is an angel other than them, whom Allah Almighty commands to do so. The narration of the Imamis from al-Rida and Ibn Abbas that he is Ali, may Allah honor his face, is not established by the path of the Sunnis, and it is far-fetched for this Imam to be a proclaimer while he is at that time in the enclosures of holiness.

(Between them)—meaning between the two parties, not between those who said "yes" as some have claimed. The objection that the apparent meaning should have been "between the two" (baynahuma) is invalid, as the former is not restricted to that.

(That the curse of Allah is upon the wrongdoers)

The an is either the lightened form or an explanatory particle (mufassirah). The intent is to announce the curse of Allah Almighty upon them, as an increase in the joy of the companions of the Garden and the sorrow of the companions of the Fire, or it is the beginning of a curse.

Ibn Kathir, Ibn Amir, Hamza, and al-Kisa'i read (anna) with a shaddah and in the accusative case. Al-A'mash read it with a kasra on the hamza (inna), based on the implied meaning of "saying," either by inclusion, estimation, or as a quotation of the proclamation, because it carries the meaning of speech and thus follows its path.