Surah Al-A'raf 7:45
ﱠ ﱡ ﱢ ﱣ ﱤ ﱥ ﱦ ﱧ ﱨ ﱩ
Who averted [people] from the way of Allah and sought to make it [seem] deviant while they were, concerning the Hereafter, disbelievers.
Tafsir of Al-A'raf 7:44-45
Tafsir
Mafatih al-Ghayb
Verse range: 7:44-45
Al-A'raf: (44-45) And the inhabitants of Paradise called out...
It is known that after the Almighty explained the warning for the disbelievers and the reward for the faithful and obedient, He followed it by mentioning the debates that occur between the two groups. These are the states mentioned in this verse.
When the Almighty mentioned in the preceding verse His saying: {And it was proclaimed to them: "That is the Paradise which you have inherited..."}, this indicates that they had already settled in Paradise at the time of this proclamation. When He then said: {And the inhabitants of Paradise called out to the inhabitants of the Fire}, this indicates that this calling occurred after their settlement. Ibn Abbas said: "We found what our Lord promised us in the world of reward to be true; have you found what your Lord promised you of punishment to be true?" The purpose of this question is to demonstrate that they have reached complete felicity and to inflict sorrow upon the heart of the enemy.
Here are some questions:
First Question: If Paradise is in the highest heavens and the Fire is in the lowest depths of the earth, how can this calling be valid despite this immense distance?
Answer: This is valid according to our view because, for us, extreme distance and extreme proximity are not impediments to perception. Al-Qadi [Al-Baqillani] affirmed this, stating that some scholars hold that sound possesses a property where distance alone is not a barrier to hearing.
Second Question: Does this calling occur from every inhabitant of Paradise to every inhabitant of the Fire, or from some to some?
Answer: The phrase {And the inhabitants of Paradise called out to the inhabitants of the Fire} implies generality and plurality. When plurality is met with plurality, the individual is distributed to the individual. Each group of the inhabitants of Paradise calls out to those disbelievers they knew in the world.
Third Question: What is the meaning of *'an* (أن) in the phrase **{that indeed we have found}** (*an qad wajadnā*)?
Answer: It is possible that it is the shortened form of the heavy inna (that), or it is explanatory, like the one preceding it in {That is the Paradise which you have inherited} (Al-A'raf: 43), and similarly in {that the curse of Allah is upon the wrongdoers}.
Fourth Question: Why was it not said: **{What your Lord promised you is true}** (*mā waʿadakum rabbukum ḥaqqan*) as it was said: **{What our Lord promised us is true}** (*mā waʿadana rabbunā*)?
Answer: The phrase {What our Lord promised us is true} indicates that the Almighty addressed them with this promise. Being addressed by Allah the Almighty with this promise necessitates a greater honor, and this greater honor is fitting for the state of the believers. As for the disbeliever, he is not worthy of being addressed by Allah the Almighty. For this reason, Allah the Almighty did not mention that He addressed them with this address, but rather mentioned that He clarified this ruling.
As for His saying, {They said: "Yes"} (Qālū naʿam), there are several issues concerning it:
First Issue: The verse indicates that the disbelievers will confess on the Day of Resurrection that the promise and the threat of Allah are true and real. This can only happen if they are aware on that Day of the Essence of Allah and His Attributes.
If it is argued: Since they were aware of His Essence and Attributes, and it is established that among His attributes is accepting repentance from His servants, and they knew necessarily that upon acceptance of repentance they would be saved from punishment, why do they not repent to save themselves from punishment? No one can argue that Allah only accepts repentance in this world, because His saying: {And He it is Who accepts repentance from His servants and pardons the evil deeds} (Ash-Shura: 25) is general for all states. Furthermore, repentance is an admission of sin and a declaration of humility and neediness, and it is fitting for the Merciful, the Wise, to overlook this state, whether in this world or the Hereafter.
The theologians answered: The intensity of their preoccupation with those severe pains prevents them from proceeding to repent. It could be argued: If those pains do not prevent them from these debates, how can they prevent them from repentance, which is the means of their salvation from those severe pains?
Know that the Mu'tazila, who assert that accepting repentance is obligatory upon Allah, have no escape from this question. As for our companions (Ahl al-Sunnah), since they said that it is not rationally obligatory, they said that Allah the Almighty may accept repentance in this world and may not accept it in the Hereafter, thus resolving the question. And Allah knows best.
Second Issue: Sibawayh said that *naʿam* (نعم) is used for affirmation (a promise/agreement) and for confirmation (stating a fact). Those who explained his words mean that it is used sometimes as affirmation and sometimes as confirmation, not that it means both simultaneously. Do you not see that if someone asks, "Will you give me?" and you reply, *Naʿam*, it is an affirmation but not a confirmation of a past event? If someone says, "So-and-so happened," and you say, *Naʿam*, you have confirmed, but there is no affirmation involved. Moreover, if you inquire about an affirmative proposition, such as asking, "Is Zayd standing?" and you reply, *Naʿam*, if the proposition were negative, you would say *Balā* (بلى) and not *Naʿam*. Thus, the word *Naʿam* is specific to answering an affirmative question, and the word *Balā* is specific to a negative one, as in His saying: **{Am I not your Lord? They said: "Yes [Balā]"}** (Al-A'raf: 172).
Third Issue: Al-Kisa'i recited *Naʿam* (نعم) with a *kasra* (vowel mark) on the *ʿayn* (نِعْم) throughout the entire Qur'an. Abu Al-Hasan said: They are two dialects. Abu Hatim said: The *kasra* pronunciation is not well-known. Al-Kisa'i argued by citing a narration from 'Umar who asked some people about something, and they replied, *Niʿm*. 'Umar then said: "As for *Niʿam* (نِعَام), those are the camels." Abu 'Ubaydah said: This narration from 'Umar is not famous.
As for His saying, {Then a herald proclaimed among them} (Fa-adhana mu'adhdhinun baynahum), there are two issues:
First Issue: The meaning of *Ta'dhīn* (تأذين) in language is calling out and making a sound to announce. The *Adhān* for prayer is an announcement of it and its time. They said regarding **{a herald proclaimed}** (*adhana mu'adhdhin*): a caller announced, making both parties hear. Ibn Abbas said: That herald was an angel, the one in charge of the Trumpet (Sūr).
Second Issue: The phrase **{among them}** (*baynahum*) can be an adverbial phrase for **{proclaimed}** (*adhana*), meaning the herald executed that proclamation among them and in their midst. It can also be an adjective for **{a herald}** (*mu'adhdhin*), meaning a herald from among them proclaimed that proclamation. The first interpretation is stronger. And Allah knows best.
As for His saying, {That the curse of Allah is upon the wrongdoers} (An laʿnata Allāhi ʿalā aẓ-ẓālimīn), there are two issues:
First Issue: Nafi', Abu 'Amr, and 'Asim recited *'an* (أَن) with a *sukūn* (lightened form) and *laʿnata* (لعنة) with *rafʿ* (nominative case). The rest recited it with a *shadda* (heavy form) and *laʿnata* (لعنة) with *naṣb* (accusative case). Al-Wahidi, may Allah have mercy on him, said: Whoever uses the *shadda* has the original form. Whoever lightens *'an* (to *an* with *sukūn*) it is a shortening of the heavy form (*inna*) with the intention of implying a story or statement. The meaning is: "Indeed, the curse of Allah is upon the wrongdoers." Similar to His saying: **{Their call therein will be: "Glory to You, O Allah!" and their greeting therein will be "Peace"}** (Yunus: 10), where the implication is: "Their call therein is..." One does not lighten *an* unless there is an implication of a story or matter accompanying it. It is also possible that the lightened *an* is explanatory, as if it explains what they were called to, as we mentioned regarding **{that indeed we have found}**. The author of *Al-Kashshāf* narrated that Al-A'mash recited **{an laʿnata Allāhi}** with a *kasra* on *'an* (إِنَّ) intending the meaning of saying, or treating *adhana* as if it were *qāla* (said).
Second Issue: Know that this verse indicates that this herald pronounced the curse of Allah upon those described by four attributes:
The First Attribute: Being wrongdoers (ẓālimīn). Because He said: {That the curse of Allah is upon the wrongdoers}. Our companions meant the polytheists by this, because the preceding debate only occurred between the inhabitants of Paradise and the disbelievers, evidenced by the statement of the inhabitants of Paradise: "Have you found what your Lord promised you to be true?" This is only appropriate to mention concerning the disbelievers. If this is established, then the herald's statement following it, {That the curse of Allah is upon the wrongdoers}, must refer to them. Thus, it is established that what is meant by aẓ-ẓālimīn here are the polytheists. Furthermore, He described these wrongdoers with three other attributes specific to the disbelievers, which strengthens what we have mentioned. Al-Qadi argued that it means everyone who was a wrongdoer, whether a disbeliever or a grave sinner, relying on the generality of the wording.
The Second Attribute: His saying: {those who hinder [people] from the way of Allah} (alladhīna yaṣuddūna ʿan sabīl Allāh). This means they prevent people from accepting the true religion, sometimes through coercion and force, and sometimes through various stratagems.
The Third Attribute: His saying: {and seek to make it crooked} (wa yabghūnahā ʿiwajan). This refers to casting doubts and ambiguities into the proofs of the true religion.
The Fourth Attribute: His saying: {and who deny the Hereafter} (wa hum bil-ākhirati kāfirūn). Know that when the Almighty clarified that this curse was pronounced by that herald only upon the wrongdoers described by these three attributes, it was an explicit indication that this curse fell only upon the disbelievers. This proves the error in what Al-Qadi mentioned, that this curse encompasses both the grave sinner and the disbeliever. And Allah knows best.
**{And between them will be a barrier (Hijāb), and on the A'rāf will be men who recognize all by their marks. And they will call out to the inhabitants of Paradise, "Peace be upon you," though they have not yet entered it, while they are hoping. And when their eyes are turned toward the companions of the Fire, they will say, "Our Lord, do not place us with the wrongdoing people."}**