the Lectures of Nokounam (Session 1287)
Surah Al-Arf, one of the Meccan chapters of the Holy Quran, invites humanity, through profound and allegorical language, to contemplate their destiny and the cosmic order of creation. Verse 41 of this Surah, by presenting a novel depiction of the torment of the oppressors and the reward of the believers, provides a clear illustration of divine justice and mercy. This treatise, by reflecting upon this verse and related verses, aims to elucidate the state of the transgressors in Hell and the eternal felicity of the believers in Paradise. The content of this exegesis, expressed in a majestic tone and employing allegories and allusions, endeavours to illuminate the depths of Quranic meanings for its readers. The structure of this work, organised into systematic sections and meaningful thematic connections, paves the way for a deeper comprehension of the divine verses.
لَهُم مِّن جَهَنَّمَ مِهَادٌ وَمِن فَوْقِهِمْ غَوَاشٍ ۚ وَكَذَٰلِكَ نَجْزِي الظَّالِمِينَ
"For them is a couch of Hellfire, and over them coverings [of torment]. Thus do We recompense the wrongdoers."
This verse, employing allegorical language, portrays the condition of the oppressors in Hell. The words mihd and ghawsh, which literally mean "couch" and "coverings" respectively, initially evoke connotations of comfort and ease; however, in this context, both are of Hellfires nature and do not provide relief, but rather impose a painful punishment upon the oppressors.
The term mihd refers to a bed or couch that one lies upon, and ghawsh denotes a covering or blanket placed above. Contrary to their apparent connotations suggesting comfort, both the bed and the covering here consist of fire and torment from Hell. Just as a headless fountain pours water chaotically and a revolving wheel generates apparent order yet internal turbulence, Hell is an environment devoid of any tranquility. This metaphor vividly depicts the turmoil and disorder of Hells punishment, a realm where suffering is interminable.
This interpretation aligns with verses such as وَالنَّارُ يُعْرَضُونَ عَلَيْهَا (Ghafir: 46), which reference the continual punishment. The emphasis on min Jahannam (from Hell) indicates that this bed and covering are not separate entities but intrinsic to the fiery essence of Hell itself, as if Hell constitutes both the bed and the covering.
To better comprehend this punishment, one might consider an analogy from daily life: a mosquito present in a person's bed deprives them of sleep. Now, imagine a bed composed of fire and a covering made of torment how profoundly such an environment deprives one of any peace. This analogy, simple yet profound, demonstrates that Hell is a place utterly devoid of comfort. Even the mere thought of a disturbing creature such as a cockroach in one's bed evokes mental chaos comparable to the torment of Hell.
Verse 41 of Surah Al-Arf, through allegorical description, portrays the punishment of the oppressors in a Hell whose bed and covering themselves consist of fire and suffering. This imagery not only reveals the nature of the punishment but, employing metaphors such as the fountain and the revolving wheel, conveys the chaos and disorder inherent in Hell.
The verses phrase وَكَذَٰلِكَ نَجْزِي الظَّالِمِينَ ("Thus do We recompense the wrongdoers") identifies the oppressors as the recipients of this punishment. In the Quran, the oppressor (ظالم) is one who turns away from the truth and denies the divine signs. This oppression, reaching its zenith in verses such as إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ (Luqman: 13), encompasses disbelief, falsehood, and denial of Gods revelations. Oppression is the most comprehensive term to describe sin, as every transgression breaches divine sanctity and constitutes injustice towards oneself or others.
Ignorance is the root of many acts of oppression. One who is unaware of the divine truth or disregards it is led towards injustice. This perspective corresponds with the verse إِنَّ الَّذِينَ كَذَّبُوا بِآيَاتِنَا (Al-Arf: 40), which identifies deniers of the signs as targets of punishment. For instance, in a society dominated by ignorance, even the presence of a small creature like a cockroach can incite turmoil, let alone oppression originating from ignorance that ultimately drags a person into Hell.
The oppressors, portrayed in the Quran as deniers of divine signs, become subject to a punishment derived from Hell due to their ignorance and rejection of truth. This section, emphasizing the connection between oppression and ignorance, invites reflection on ones actions and a return to truth.
وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا ۚ أُولَٰئِكَ أَصْحَابُ الْجَنَّةِ ۖ هُمْ فِيهَا خَالِدُونَ
"And those who have believed and done righteous deeds We do not charge any soul except [within] its capacity. Those are the companions of Paradise; they will abide therein eternally."
This verse, following verse 41, refers to the reward of the believers. Faith and righteous action constitute the two principal pillars of felicity that guide a person to Paradise.
Belief in God and performing righteous deeds liberates one from oppression and ignorance. The Quran, in verses such as وَبَشِّرِ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ أَنَّ لَهُمْ جَنَّاتٍ (Al-Baqarah: 25), promises Paradise as the reward for believers who actualise these two pillars in their lives. The presence in Paradise, described in the verse as أَصْحَابُ الْجَنَّةِ هُمْ فِيهَا خَالِدُونَ, is an eternal felicity without end.
The phrase لَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا ("We do not burden any soul beyond its capacity") reflects divine justice. God imposes no obligation beyond a persons capability. This principle, alluded to in the original text through a humorous metaphor on human incapacity to bear excessive duties, demonstrates that divine commands are commensurate with individual capacity. For instance, while a devout scholar may achieve high levels of righteous action, an ordinary person is only obliged to the extent of their ability.
This section, by elucidating the reward of the believers, demonstrates that faith and righteous deeds guide a person to eternal felicity. Divine justice in obligation serves as an encouragement to fulfil divine commands, and Paradise is the recompense for those who tread this path.
The cosmic order, as metaphorically described in the original text by the analogy of phase and neutral (positive and negative in an electrical circuit), is founded upon contrasts such as good and evil, faith and disbelief, and oppression and justice. These polarities bestow meaning and beauty upon existence. For example, a story recounted by a religious scholar tells of how his torn trousers prevented him from going to the battlefield, which, though apparently an evil, concealed a hidden good. This analogy underscores humanitys ignorance of the wisdom behind good and evil.
Faced with ignorance regarding good and evil, humans are called to supplication and trust. The Quran in verse ادْعُونِي أَسْتَجِبْ لَكُمْ (Ghafir: 60) assures the acceptance of prayer. Supplication is the means of attracting divine mercy and securing guidance along lifes path.
The cosmic order, with its inherent contrasts, invites humans to reflect upon divine wisdom. Good and evil, seemingly opposed, are in essence complementary, guiding humanity towards reliance on trust and prayer.
The interpretation of verse 41 of Surah Al-Arf and its related verse provides a comprehensive framework for understanding divine justice and mercy. Hell, with its fiery bed and covering, is the domain of torment for the oppressors, while Paradise is the reward for believers who, through faith and righteous deeds, have trodden the path of felicity. Divine justice in obligation, contrasts within the cosmic order, and the necessity of supplication and trust all summon humanity to reflect upon their destiny and return to truth. This exegesis, articulated in an exalted style and meaningful allegories, reveals the depths of Quranic meanings and illuminates the path of guidance for its readers.
