Surah al-A`raf (The Elevated Places) 7 : 37

Overview (Verses 37 - 41)

To Testify Against Oneself

We have now a series of scenes portraying the end of this life and the beginning of the next one. We see first a scene of death as it overwhelms those who fabricate false claims against God, alleging that their inherited concepts and philosophies and the traditions and laws they enact for themselves have been sanctioned by God. Such people deny God’s revelations when they are conveyed to them by His messengers although these contain a perfect divine code. Thus, they prefer their suspect, unconfirmed knowledge to the confirmed truth of God’s revelations. They have already received what was decreed to be their lot of the comforts of this world. They have completed the period of test God had willed them to go through, and received their part of the revelations God has given to His messengers who, in turn, conveyed it to them: “Who is more wicked than one who invents lies about God or denies His revelations? These shall have whatever has been decreed to be their lot [in life]. When Our messengers come to carry off their souls, they will say: `Where, now, are those whom you used to invoke besides God?’ They will reply: ‘They have forsaken us!’ Thus, they will bear witness against themselves that they had been unbelievers.” (Verse 37)

Here we see portrayed before our eyes the scene of those who invented lies against God and denied His revelations. The angels come to gather their souls and cause them to die, at which point certain remarks are exchanged between the two groups. The angels ask them: “Where, now, are those whom you used to invoke besides God?” (Verse 37) What happened to the fabricated claims you used to emphasize? Where are the gods you invoked and worshipped, which caused you to turn away from the truth conveyed to you by God’s messengers? Where are they now at this very critical point in time when your lives have come to an end, and you find no one to give you an extra hour beyond the deadline appointed to you by God?

They have only one answer to make. It is a clear, unambiguous and factual answer: “They have forsaken us!” They have simply gone away, far away. We do not know where they are, nor do they have a clear way of returning to us. Lost indeed are those whose gods cannot find them or who cannot help them in their hour of need. Worthless are the gods who know no way to reach their servants when they need them most.

“Thus, they will bear witness against themselves that they had been unbelievers.” (Verse 37) This is the same attitude described earlier in the sūrah showing their reaction at the time when God’s might overwhelms them in this life. Their reply then was a clear acknowledgement of being in the wrong: “When Our punishment fell upon them, all they could say was: ‘We have indeed been wrongdoers.” (Verse 5)

When this scene of approaching death is over, we are immediately presented with another scene showing those who were about to die having been thrown in to hell. The sūrah drops completely the period between their actual death and their resurrection and gathering on the Day of Judgement. Thus, it gives the impression that those who are about to die will actually be taken from their homes directly to hell. [God] will say: “Enter into the fire to join the hosts of the jinn and humans who have gone before you.” Every time a host enters [the fire], it will curse its fellow host. When all are gathered there, the last of them will say of the first: “Our Lord, these are the ones who have led us astray, so give them double suffering in the fire.” He will answer: “Every one of you shall have double suffering, although you may not know it.” And the first of them will say to the last: “In no wise were you superior to us. Taste, then, this suffering on account of what you have been doing.” (Verses 38-39) “Enter into the fire to join the hosts of the jinn and humans who have gone before you.” (Verse 38). Join, then, your colleagues and patrons from among the jinn and human beings, here in hell. After all, is it not Iblīs who disobeyed his Lord? Is he not the one who drove Adam and his wife out of heaven? Is he not also the one who has led astray so many of Adam’s children? It is also he whom God has promised to gather in hell with all those who do his bidding and go astray. Enter, then, all of you, into the fire, whether you belong to the earlier or later generations. All of you are equal and patrons to one another.

In this life of ours all these communities and nations are in the same camp, with the latter ones following in the footsteps of those who preceded them. Those who were in a position of power were able to dictate to those who were weaker.

Let us find out what sort of attitude they take towards one another there, after knowing their fate: “Every time a host enters [the fire], it will curse its fellow host.” (Verse 38) What a dreadful end is that which makes a son condemn his father and a beneficiary deny his patron!

“When all are gathered there,” and the last of them joins the first, and the distant becomes near to the one who is close, arguments and disputes among them become rife. Thus, “the last of them will say of the first: ‘Our Lord, these are the ones who have led us astray, so give them double suffering in the fire.’” Thus, their comic tragedy begins. We see those who were allies and friends taking a hostile attitude towards one another, exchanging accusations and curses. Each prays to ‘Our Lord’ to give the other double punishment. Note how they make this appeal to ‘Our Lord’ about whom they used to fabricate lies and whose revelations and messages they denied. Today they turn to Him alone. The answer is to grant their request, but in a special manner.

“He will answer: ‘Every one of you shall have double suffering, although you may not know it.’” (Verse 38). The double suffering you have requested will apply both to you and to them.

This shows that those who are condemned maliciously show some rejoicing at the misfortune of those who condemned them as they hear God’s answer to them. They speak to them, pleased that they all have the same fate: “The first of them will say to the last: In no wise were you superior to us. Taste, then, this suffering on account of what you have been doing.” (Verse 39) Thus the painful scene is concluded. It is followed by an emphatic assertion that this will be the end of all those who turn their backs on God’s message and deny His revelations.

For those who deny Our revelations and scorn them the gates of heaven shall not be opened; nor shall they enter paradise any more than a thick, twisted rope can pass through a needle’s eye. Thus do We reward the evil-doers. Hell shall be their resting place, and sheets of fire shall cover them. Thus do We reward the wrongdoers. (Verses 40-41)

Reflect as you wish on this remarkable scene, with a very thick twisted rope held opposite to a needle’s eye. When that tiny hole allows the twisted rope to go through it, then and only then, will the gates of heaven be opened to those arrogant people and their supplications or repentance be accepted. The fact is that the time allowed to them has lapsed. Hence, until such a rope goes through a needle’s eye they will remain in the fire of hell where they are all gathered, cursing one another and trying to get their punishment doubled. Such is the retribution God has in store for the evil- doers. [It should perhaps be noted that the Arabic word used here for ‘thick, twisted rope’ also means ‘camel’. Thus, the scene acquires a sarcastic touch as we visualize a camel trying to go through a needle’s eye

Their situation in the fire is then described: “Hell shall be their resting place, and sheets of fire shall cover them.” (Verse 41). The fire actually engulfs them from above and from beneath. Thus they have beneath them a raging fire which is sarcastically described as a resting place or a couch, when it bears nothing of such characteristics. Moreover, from above they have sheets of fire drawn over them. “Thus do We reward the wrongdoers.” (Verse 41) This last description means the criminals and also refers to unbelievers who deny God’s revelations and invent falsehood against God. All these descriptions are synonymous in Qur’ānic usage.