of Nokounam (Session 1289)
The Holy Quran, like a guiding lamp, illuminates the path of humanity throughout the expanse of life and, with profound and wise expression, portrays the realities of existence and the destiny of the Hereafter. Verse 44 of Surah Al-Arf, by describing the dialogue between the inhabitants of Paradise and Hell, opens a window towards understanding the consequences of deeds and the fulfilment of divine promises. This verse, by elucidating the concept of future news (si) as opposed to past news (m ma), coupled with a deep critique of materialistic conceptions of Paradise and Hell, invites humanity to reflect upon the nature of injustice and its role in the ultimate fate in the Hereafter. In this treatise, with a comprehensive and precise look at the content of the lecture, all aspects of this verse are examined in a clear and dignified language, employing allegories and literary allusions to render its meanings more lucid for the readers.
The Holy Quran in its verses sometimes recounts the past and at other times speaks of a future yet hidden within the veil of the unseen. The m ma news, like an exposition of past events, constitutes memories recorded in the annals of history which humans revisit by recounting former experiences. For instance, the stories of the Prophets or the histories of past peoples, which are elaborated in the Quranic verses. However, the si news, like a light emanating from an unseen future, narrates events yet to occur, such as the descriptions of Paradise, Hell, and the fate of humankind on the Day of Resurrection. These reports, due to their unknown nature and belonging to the realm of the unseen, pose epistemological challenges, for there is neither tangible evidence nor experiential confirmation available.
To better understand this distinction, one can consider the following analogy: m ma news resembles recounting a journey taken last year to a familiar city whose roads and sights are known, whereas si news resembles the promise of a journey to an unknown land known only through the descriptions of a wise guide. This verse, focusing on si news, speaks of the fulfilment of divine promises regarding Paradise and Hell and invites humanity to contemplate this unseen future.
Due to its metaphysical nature, si news is accompanied by ambiguities. A human being, confined within the cage of time and space, cannot fully grasp the truth of such news. For example, one who speaks of a kingdom and utters fanciful promises while in reality being nothing more than a beggar, is dealing with si news. This discourse does not originate from certainty but stems from conjecture and imagination. In verse 44 of Surah Al-Arf, the dialogue between the inhabitants of Paradise and Hell is also presented as si news, because no one has yet set foot in those afterlife realms nor reported the truth about them. This epistemic limitation calls for humility before the unseen and trust in the divine promises.
And the companions of Paradise called out to the companions of the Fire, We have indeed found what our Lord promised us to be true; have you also found what your Lord promised to be true? They said, Yes. Then a caller announced among them, The curse of Allah is upon the wrongdoers. (Al-Arf 7:44)
Verse 44 of Surah Al-Arf depicts a remarkable scene of dialogue between the inhabitants of Paradise and Hell. The inhabitants of Paradise, who possess faith and righteous deeds, speak with certainty about the fulfilment of divine promises: We have indeed found what our Lord promised us to be true. These promises, referenced in the Quran by blessings such as the pure companions (r al-maqrt), lush gardens, and eternal tranquillity, have become reality for the inhabitants of Paradise. Gazing upon the inhabitants of Hell, they pose a thought-provoking question: Have you also found what your Lord promised to be true? This inquiry not only affirms the fulfilment of divine promises but also serves as a reminder to the inhabitants of Hell to reflect on their fate.
The inhabitants of Hell respond with a brief but weighty word, Yes, acknowledging that the promise of divine punishment has indeed come to pass upon them. Though succinct, this answer represents an unavoidable admission of truth. Yet this response raises profound questions: How can those trapped in the tormenting fire engage in such dialogue? Does the torment of Hellfire, described elsewhere in the Quran as a burning and painful punishment, permit such a reply?
An outstanding point in analysing this verse concerns the question of the possibility of dialogue among the inhabitants of Hell. The torment of Hell, described in the Quran with severity and harshness, seems to preclude any coherent, collective speech. How is it conceivable that those engulfed in burning flames respond in unison with a common voice? This question points towards the distinction between the language of l (state) and qawl (utterance). The language of qawl is an explicit and conscious speech that requires freedom and volition, whereas the language of l expresses inner states and unconscious conditions. The Yes from the inhabitants of Hell may not be a deliberate conversation but rather a reflection of their internal state which, upon confronting the reality of punishment, compels confession.
To elucidate this matter, one might consider the analogy of a person trapped in a whirlpool who cries out, not voluntarily but due to the intensity of pressure and desperation. The response of the inhabitants of Hell might be likened to a cry from the depths of their being, confirming the truth of the torment rather than constituting an ordinary conversation. This perspective teaches that the Quran sometimes uses symbolic language to depict profound truths beyond surface understanding.
Following the dialogue between the inhabitants of Paradise and Hell, verse 44 of Surah Al-Arf continues with the call of a caller who proclaims: The curse of Allah is upon the wrongdoers. This curse, understood in the Quran as expulsion from divine mercy, identifies the wrongdoers as the primary agents responsible for the punishment in the Hereafter. Injustice, highlighted in this verse as the root of all sins and transgressions, encompasses any deviation from the path of truth, whether in action or belief.
The caller, interpreted in the exegesis as either the angels or the guardians of Hell (khzinn), are beings unaffected by the torment of the fire and who proclaim the curse of Allah with authority. This proclamation serves not only as a warning to the inhabitants of Hell but also as a lesson for all humanity to abstain from injustice and adhere steadfastly to the path of truth.
Those who obstruct [others] from the way of Allah and seek to make it crooked, and they are disbelievers in the Hereafter.
Verse 45 of Surah Al-Arf describes the wrongdoers with three defining traits: obstructing the path of Allah (yauddna an sablillh), deliberately twisting and corrupting the path (wayabghnah iwajan), and disbelief in the Hereafter (wahum bil-khirah kfirn). These traits portray injustice not merely as an individual act but as an active stance against guidance and goodness. The wrongdoers, by creating obstacles on the path of truth and distorting reality, prevent others from receiving guidance and nurture the roots of all sins within themselves by denying the Hereafter.
To clarify this concept, injustice can be likened to a pitfall on the path of truth that drags travellers towards the abyss of misguidance. The oppressor not only loses their own way but also hinders others from reaching their destination. These attributes establish injustice as the greatest barrier to eternal felicity.
