The Quran

Commentaries for 7.40

Al Araf (The heights) - الأعراف

7.40 Abbas - Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs
(Lo! they who deny Our revelations) Muhammad (pbuh) and the Qur'an (and scorn them) scorn believing in them, (for them the gates of Heaven will not be opened) to receive their works or souls (nor will they enter the Garden until the camel goeth through the needle's eye) they will not enter Paradise just as a camel cannot pass through the eye of a needle; it is also said that this means: they will not enter Paradise until a rope goes through a needle's eye. (Thus do We requite the guilty) the idolaters.
7.40 Jalal - Al-Jalalayn
Those who deny Our signs and scorn them, not believing in them, indeed the gates of heaven shall not be opened for them, when their spirits are carried up to it after death, for instead they are taken down into Sijjīn [cf. Q. 83:7] — in contrast to the believer, for whom the gates are opened, and his spirit is carried up into the seventh heaven, as is stated in one hadīth — nor shall they enter Paradise until the camel passes through the eye of the needle, which is impossible, and so is their entry [into Paradise]. So, with this requital, We requite those who are sinful, through disbelief.
7.40-41 Kathir - Ibn Al Kathir
Doors of Heaven shall not open for Those Who deny Allah's Ayat, and They shall never enter Paradise
Allah said,
لاَ تُفَتَّحُ لَهُمْ أَبْوَبُ السَّمَآءِ
(for them the gates of the heavens will not be opened,) meaning, their good deeds and supplication will not ascend through it, according to Mujahid, Sa`id bin Jubayr and Ibn `Abbas, as Al-`Awfi and `Ali bin Abi Talhah reported from him. Ath-Thawri narrated that, Layth said that `Ata' narrated this from Ibn `Abbas. It was also said that the meaning here is that the doors of the heavens will not be opened for the disbelievers' souls, according to Ad-Dahhak who reported this from Ibn `Abbas. As-Suddi and several others mentioned this meaning. What further supports this meaning, is the report from Ibn Jarir that Al-Bara' said that the Messenger of Allah mentioned capturing the soul of the `Fajir' (wicked sinner or disbeliever), and that his or her soul will be ascended to heaven. The Prophet said,
«فَيَصْعَدُونَ بِهَا، فَلَا تَمُرُّ عَلَى مَلَأٍ مِنَ الْمَلَائِكَةِ إِلَّا قَالُوا مَا هَذِهِ الرُّوحُ الْخَبِيثَةُ؟ فَيَقُولُونَ: فُلَانٌ بِأَقْبَحِ أَسْمَائِهِ الَّتِي كَانَ يُدْعَى بِهَا فِي الدُّنْيَا، حَتَّى يَنْتَهَوا بِهَا إِلَى السَّمَاءِ فَيَسْتَفْتَحُونَ بَابَهَا لَهُ فَلَا يَفْتَحُ لَه»
(So they (angels) ascend it and it will not pass by a gathering of the angels, but they will ask, who's wicked soul is this' They will reply, `The soul of so-and-so,' calling him by the worst names he was called in this life. When they reach the (lower) heaven, they will ask that its door be opened for the soul, but it will not be opened for it.) The Prophet then recited,
لاَ تُفَتَّحُ لَهُمْ أَبْوَبُ السَّمَآءِ
(For them the gates of heaven will not be opened). This is a part of a long Hadith which was also recorded by Abu Dawud, An-Nasa'i and Ibn Majah. Ibn Jurayj commented on the Ayah,
لاَ تُفَتَّحُ لَهُمْ أَبْوَبُ السَّمَآءِ
(for them the gates of heaven will not be opened,) "(The gates of heaven) will not be opened for their deeds or souls.'' This explanation combines the two meanings we gave above, and Allah knows best. Allah's statement,
وَلاَ يَدْخُلُونَ الْجَنَّةَ حَتَّى يَلِجَ الْجَمَلُ فِى سَمِّ الْخِيَاطِ
(and they will not enter Paradise until the Jamal goes through the eye of the needle.) refers to the male camel. Ibn Mas`ud said it is a male camel from the she camel. In another narration it refers to the spouse of the she camel. Mujahid and `Ikrimah said that Ibn `Abbas used to recite this Ayah this way, "Until the Jummal goes through the eye of the needle'', whereas `Jummal' is a thick rope. Allah's statement,
لَهُم مِّن جَهَنَّمَ مِهَادٌ
(Theirs will be Mihad from the Fire) means, beds, while;
وَمِن فَوْقِهِمْ غَوَاشٍ
(and over them Ghawash), means, coverings, according to Muhammad bin Ka`b Al-Qurazi. Similar was said by Ad-Dahhak bin Muzahim and As-Suddi. Allah said next,
وَكَذَلِكَ نَجْزِى الظَّـلِمِينَ
(Thus do We recompense the wrongdoers.)
7.40-43 Maududi - Sayyid Abul Ala Maududi - Tafhim al-Qur'an
It means that if there had been any hostile or unfriendly feelings or misunderstandings between good people in this world, they would all be removed in the Hereafter. Their hearts will be quite free from enmity, and they will enter Paradise like sincere friends. So much so that they will not be displeased to see their opponents, rivals, critics, etc., sharing the joys of Paradise along with themselves. Once when Caliph `Ali recited this verse, he exclaimed, "I do expect that Allah will remove the misunderstandings between me and `Uthman and Talhah and Zubair. "
If we consider this verse in its wider meaning, we come to the conclusion that Allah will not like to take His good people to Paradise with any blot on their characters but He will cleanse them by His grace before their entrance into Paradise. Thus they will enter it in a perfectly pure condition.
This refers to a fine happening that will take place on the occasion of the entry of the faithful into Paradise. On the one hand, they will not be boastful that they have gained Paradise by their good works, but will be grateful and thankful and will praise Allah, saying, "All this is due to Allah's grace, for we did not deserve this. " On the other; Allah will not even hint that it was due to His favor, but will say, "You have gained this by yow services and in return for yow own earnings. This is not a piece of charity but a reward of your own efforts, a fruit of yow own labor; it is a respectable living that you have earned". To add to His grace, Allah does not say, "We will reply" but "they will hear a voice."
In fact the servants of Allah behave like this in this world also. Unlike the workers of iniquity, they do not become proud of any worldly success and say, "This is the result of ow own ability, work and effort," and then grow even more rebellious, and spread disorder in the world. In contrast to these rebels, the true servants of Allah consider every worldly success as His favor and are thankful and grateful to Him. The more they are favored by Him, the more humble, generous and merciful they become. They do not rely on their good works and say, "We an quite sure that we shall get salvation". Instead of this, they beg Allah's pardon for their shortcomings and rely on His grace and mercy, and they are always filled with the fear lest their accounts should turn out to be unfavorable against them.
A Tradition of the Holy Prophet related both by Bukhari and Muslim, confirms the above-mentioned thing. Once he warned his Companions, saying, "You should know that you will not get entry into Paradise merely by virtue of your works". They asked, "Is it we of you also?" He replied, "Yes, I, too, shall enter Paradise merely by Allah's grace and mercy."