38:63 Saad (The letter Saad)

{ أَتَّخَذْنَاهُمْ سِخْرِيًّا أَمْ زَاغَتْ عَنْهُمْ الْأَبْصَارُ } أي: عدم رؤيتنا لهم دائر بين أمرين: إما أننا غالطون في عدنا إياهم من الأشرار، بل هم من الأخيار، وإنما كلامنا لهم من باب السخرية والاستهزاء بهم، وهذا هو الواقع، كما قال تعالى لأهل النار: { إِنَّهُ كَانَ فَرِيقٌ مِنْ عِبَادِي يَقُولُونَ رَبَّنَا آمَنَّا فَاغْفِرْ لَنَا وَارْحَمْنَا وَأَنْتَ خَيْرُ الرَّاحِمِينَ *فَاتَّخَذْتُمُوهُمْ سِخْرِيًّا حَتَّى أَنْسَوْكُمْ ذِكْرِي وَكُنْتُمْ مِنْهُمْ تَضْحَكُونَ } والأمر الثاني: أنهم لعلهم زاغت أبصارنا عن رؤيتهم معنا في العذاب، وإلا فهم معنا معذبون ولكن تجاوزتهم أبصارنا، فيحتمل أن هذا الذي في قلوبهم، فتكون العقائد التي اعتقدوها في الدنيا، وكثرة ما حكموا لأهل الإيمان بالنار، تمكنت من قلوبهم، وصارت صبغة لها، فدخلوا النار وهم بهذه الحالة، فقالوا ما قالوا.ويحتمل أن كلامهم هذا كلام تمويه، كما موهوا في الدنيا، موهوا حتى في النار، ولهذا يقول أهل الأعراف لأهل النار: { أَهَؤُلَاءِ الَّذِينَ أَقْسَمْتُمْ لَا يَنَالُهُمُ اللَّهُ بِرَحْمَةٍ ادْخُلُوا الْجَنَّةَ لَا خَوْفٌ عَلَيْكُمْ وَلَا أَنْتُمْ تَحْزَنُونَ }

وقال الحسن البصري في قوله تعالى "وآخر من شكله أزواج" ألوان من العذاب وقال غيره كالزمهرير والسموم وشرب الحميم وأكل الزقوم والصعود والهوى إلى غير ذلك من الأشياء المختلفة المتضادة والجميع مما يعذبون به ويهانون بسبب وقوله عز وجل "هذا فوج مقتحم معكم لا مرحبا بهم إنهم صالوا النار " هذا إخبار من اللّه تعالى عن قيل أهل النار بعضهم لبعض كما قال تعالى "كلما دخلت أمة لعنت أختها " يعني بدل السلام يتلاعنون ويتكاذبون ويكفر بعضهم ببعض فتقول الطائفة التي تدخل قبل الأخرى إذا أقبلت التي بعدها مع الخزنة من الزبانية "هذا فوج مقتحم " أي "داخل معكم لا مرحبا بهم إنهم صالوا النار" أي لأنهم من أهل جهنم "قالوا بل أنتم لا مرحبا بكم " أي فيقول لهم الداخلون "بل أنتم لا مرحبا بكم أنتم قدمتموه لنا" أي أنتم دعوتمونا إلى ما أفضى بنا إلى هذا المصير " فبئس القرار " أي فبئس المنزل والمستقر والمصير قالوا " ربنا من قدم لنا هذا فزده عذابا ضعفا في النار" كما قال عز وجل " قالت أخراهم لأولاهم ربنا هؤلاء أضلونا فآتهم عذابا ضعفا من النار قال لكل ضعف ولكن لا تعلمون" أي لكل منكم عذاب بحسبه " وقالوا ما لنا لا نرى رجالا كنا نعدهم من الأشرار أتخذناهم سخريا أم زاغت عنهم الأبصار" هكذا إخبار عن الكفار في النار أنهم يفتقدون رجالا كانوا يعتقدون أنهم على الضلالة وهم المـؤمنون في زعمهم قالوا مالنا لا نراهم معنا في النار ؟ قال مجاهد هذا قول أبي جهل يقول مالي لا أرى بلالا وعمارا وصهيبا وفلانا وفلانا. وهذا ضرب مثل وإلا فكل الكفار هذا حالهم يعقدون أن المؤمنين يدخلون النار فلما دخل الكفار النار افتقدوهم فلم يجدوهم فقالوا "ما لنا لا نرى رجالا كنا نعدهم من الأشرار أتخذناهم سخريا" أي في الدار الدنيا "أم زاغت عنهم الأبصار" يسلون أنفسهم بالمحال يقولون أو لعلهم معنا في جهنم ولكن لم يقع بصرنا عليهم فعند ذلك يعرفون أنهم في الدرجات العاليات وهو قوله عز وجل " ونادى أصحاب الجنة أصحاب النار أن قد وجدنا ما وعدنا ربنا حقا فهل وجدتم ما وعد ربكم حقا قالوا نعم فأذن مؤذن بينهم أن لعنة الله على الظالمين إلى قوله- ادخلوا الجنة لا خوف عليكم ولا أنتم تحزنون".

The Final Return of the Doomed

Having mentioned the final of the blessed, Allah follows that with mention of the final return of the doomed when they are resurrected and brought to account. Allah says:

هَـذَا وَإِنَّ لِلطَّـغِينَ

(This is so! And for the Taghin), which refers to those who disobey Allah, may He be glorified, and oppose the Messengers of Allah, peace be upon them,

لَشَرَّ مَـَابٍ

(will be an evil final return.) means, the worst final return. Then Allah explains it by saying,

جَهَنَّمُ يَصْلَوْنَهَا

(Hell! Where they will enter) means, they will enter it and it will overwhelm them on all sides.

جَهَنَّمَ يَصْلَوْنَهَا فَبِئْسَ الْمِهَادُ - هَـذَا فَلْيَذُوقُوهُ حَمِيمٌ وَغَسَّاقٌ

(and worst (indeed) is that place to rest! This is so! Then let them taste it -- Hamim and Ghassaq.) Hamim is something that has been heated to the ultimate degree, and Ghassaq is the opposite, something that is so intensely cold that it is unbearable. Allah says:

وَءَاخَرُ مِن شَكْلِهِ أَزْوَجٌ

(And other of similar kind (oppasite pairs) -- all together!) means, and other things of this kind, a thing and its opposite, serving as punishments. Al-Hasan Al-Basri said, concerning the Ayah:

وَءَاخَرُ مِن شَكْلِهِ أَزْوَجٌ

(And other of similar kind -- all together!) "Different kinds of punishments." Others said, such as intense cold and intense heat, and drinking Hamim and eating the bitter tree of Az-Zaqqum, and being lifted up and thrown down, and other kinds of paired opposites, all of which are means of punishment.

The Disputes of the People of Hell

هَـذَا فَوْجٌ مُّقْتَحِمٌ مَّعَكُمْ لاَ مَرْحَباً بِهِمْ إِنَّهُمْ صَالُو النَّارِ

(This is a troop entering with you (in Hell), no welcome for them! Verily, they shall enter in the Fire!) Here Allah tells us what the people of Hell will say to one another. This is like the Ayah:

كُلَّمَا دَخَلَتْ أُمَّةٌ لَّعَنَتْ أُخْتَهَا

(Every time a new nation enters, it curses its sister nation (that went before)) (7:38), which means, instead of greeting one another, they will curse one another, accuse one another of being liars and reject one another. When a new group arrives, the keepers of Hell will say,

هَـذَا فَوْجٌ مُّقْتَحِمٌ مَّعَكُمْ لاَ مَرْحَباً بِهِمْ إِنَّهُمْ صَالُو النَّارِ

(This is a troop entering with you (in Hell), no welcome for them! Verily, they shall enter in the Fire!) meaning, because they are of the people of Hell.

قَالُواْ بَلْ أَنتُمْ لاَ مَرْحَباً بِكُمْ

(Nay, you (too)! No welcome for you!) means, those who are coming in will say,

بَلْ أَنتُمْ لاَ مَرْحَباً بِكُمْ أَنتُمْ قَدَّمْتُمُوهُ لَنَا

(Nay, you (too)! No welcome for you! It is you who brought this upon us,) meaning, `you called us to that which led us to this fate.'

فَبِئْسَ الْقَرَارُ

(so evil is this place to stay in!) means, evil is this abode and this destination.

قَالُواْ رَبَّنَا مَن قَدَّمَ لَنَا هَـذَا فَزِدْهُ عَذَاباً ضِعْفاً فِى النَّارِ

(They will say: "Our Lord! Whoever brought this upon us, add to him a double torment in the Fire!"). This is like the Ayah,

قَالَتْ أُخْرَاهُمْ لاٍّولَـهُمْ رَبَّنَا هَـؤُلاءِ أَضَلُّونَا فَـَاتِهِمْ عَذَابًا ضِعْفًا مِّنَ النَّارِ قَالَ لِكُلٍّ ضِعْفٌ وَلَـكِن لاَّ تَعْلَمُونَ

(The last of them will say to the first of them: "Our Lord! These misled us, so give them a double torment of the Fire." He will say: "For each one there is double (torment), but you know not.") (7:38), which means that each of them will be punished as he deserves.

وَقَالُواْ مَا لَنَا لاَ نَرَى رِجَالاً كُنَّا نَعُدُّهُمْ مِّنَ الاٌّشْرَارِ - أَتَّخَذْنَـهُمْ سِخْرِيّاً أَمْ زَاغَتْ عَنْهُمُ الأَبْصَـرُ

(And they will say: "What is the matter with us that we see not men whom we used to count among the bad ones Did we take them as an object of mockery, or have (our) eyes failed to perceive them") Here Allah tells us that when they are in Hell, the disbelievers will notice that they do not see people who they thought were misguided, while they thought of themselves as believers. They will say, `why do we not see them with us in the Fire' Mujahid said, "This is what Abu Jahl will say; he will say, `what is the matter with me that I do not see Bilal and `Ammar and Suhayb and so-and-so...' This is an example; all the disbelievers are like this, they think that the believers will go to Hell, so when the disbelievers enter Hell, they will wonder why they do not see them there, and they will say,

مَا لَنَا لاَ نَرَى رِجَالاً كُنَّا نَعُدُّهُمْ مِّنَ الاٌّشْرَارِأَتَّخَذْنَـهُمْ سِخْرِيّاً

(What is the matter with us that we see not men whom we used to count among the bad ones Did we take them as an object of mockery,) means, in this world,

أَمْ زَاغَتْ عَنْهُمُ الأَبْصَـرُ

(or have (our) eyes failed to perceive them) means, they will try to console themselves with this wishful thinking, so they will say, perhaps they are here in Hell with us, but we have not laid eyes on them. Then they will find out that they (the believers) are in the lofty levels of Paradise, as Allah says:

وَنَادَى أَصْحَـبُ الْجَنَّةِ أَصْحَـبَ النَّارِ أَن قَدْ وَجَدْنَا مَا وَعَدَنَا رَبُّنَا حَقًّا فَهَلْ وَجَدتُّم مَّا وَعَدَ رَبُّكُمْ حَقًّا قَالُواْ نَعَمْ فَأَذَّنَ مُؤَذِّنٌ بَيْنَهُمْ أَن لَّعْنَةُ اللَّهِ عَلَى الظَّـلِمِينَ

(And the dwellers of Paradise will call out to the dwellers of the Fire (saying): "We have indeed found true what our Lord had promised us; have you also found true what your Lord promised (warned)" They shall say: "Yes." Then a crier will proclaim between them: "The curse of Allah is on the wrongdoers.") until:

ادْخُلُواْ الْجَنَّةَ لاَ خَوْفٌ عَلَيْكُمْ وَلاَ أَنتُمْ تَحْزَنُونَ

(Enter Paradise, no fear shall be on you, nor shall you grieve.) (7:44-49)

إِنَّ ذَلِكَ لَحَقٌّ تَخَاصُمُ أَهْلِ النَّارِ

(Verily, that is the very truth -- the mutual dispute of the people of the Fire!) means, `this that We have told you, O Muhammad, about the dispute among the people of Hell and their cursing one another, is true and there is no doubt concerning it.'

Did we treat them mockingly? read sukhriyyan or sikhriyyan did we use to deride them in the life of the world the final yā’ in sikhriyyā is attributive. In other words are they missing? Or have our eyes missed them here?’ so that we have not caught sight of them. Such men were the poor among the Muslims like ‘Ammār b. Yāsir Bilāl al-Habashī Suhayb al-Rūmī and Salmān al-Fārisī.

In verse 52, it was said: وَعِندَهُمْ قَاصِرَ‌اتُ الطَّرْ‌فِ أَتْرَ‌ابٌ (and in their company there will be females restricting their glances ] to their husbands, and[ of matching ages.). Meant by these are the Hurs or Houris of Jannah (referred to, fondly enough for some people, even as 'nymphs of Paradise' ). Being of matching ages could mean that they will be of the same age as among themselves. And it could also mean that they will be of the same age as their spouses. In the first situation, if they were of the same age, the good thing. about it would be that they would be relating to each other in mutual amity as friends, and not as 'the other woman' something very welcome for spouses.

Consideration of matching age between spouses is better

Then there is the other situation. If being of the same age is taken to mean that spouses will be of the same age, the good thing about it would be that there would be temperamental harmony between them, and they will have consideration for each other's preferences. This tells us that consideration should be made to keep ages of spouses matched, for it generates mutual love, and makes the relationship of marriage pleasant and permanent.