وَقالوا ما لَنا لا نَرىٰ رِجالًا كُنّا نَعُدُّهُم مِنَ الأَشرارِ
And they say: ‘What is the matter with us that we do not see [here] men whom we used to count among the bad ones?
EXPOSITION
The spite of the inmates of hell knows no bounds. Not being satisfied to curse those who share their fiery abode, they then turn to look why they do not see some of their old enemies with them. And they say: ‘What is the matter with us that we do not see [here] men whom we used to count among the bad ones?’ Most exegetes say this means that some of those whom they look to find in hell were actually believers, who are now in heaven.
This requires some explanation though, as certainly by the time people have gone through all of Judgement Day and its many trials and end up in hell, they would by then know with certainty that the believers were right and they were in the wrong. It seems strange then that they should wonder why the believers are not with them in hell. This means that perhaps some of those people they were with became believers after their death, or had hidden their faith, or repented. What is also possible is that they were of a creed or view that some of those in hell thought was deviant and should have been destined for hell. This is why it is also mentioned in some narrations that the statement in this verse is spoken by the enemies of the followers of the Ahl al-Bayt, who will be surprised when they do not see the ones they thought to be deviant and destined to hell to be there with them.
INSIGHTS FROM HADITH
- It is reported that Samāʿah ibn Mihrān came to Imam al-Ṣādiq (a), who then asked him: ‘O Samāʿah, who are the worst of people?’ He replied: ‘We are, O son of the Messenger of God.’ The Imam became angered upon hearing this and his face turned red. He then sat up from his leaning position, and said: ‘O Samāʿah, who are the worst of people in the eyes of the people?’ He said: ‘By God, I did not lie to you, O son of the Messenger of God. We are the worst of people in the eyes of the people, because they call us faithless and rāfiḍah [deniers].’ He then looked to me and said: ‘[You should see] how it is when you are taken towards heaven and they are taken towards hell. They will look for you and say: What is the matter with us that we do not see [here] men whom we used to count among the bad ones. O Samāʿah ibn Mihrān, if one of you commits an indecency, we will walk to God on the Day of Judgement with our strides and intercede, and intercession will be granted. By God, not ten of you will enter hell. By God, not five of you will enter hell. By God, not three of you will enter hell. By God, not one of you will enter hell. Therefore compete for the high stations and sadden the hearts of your enemies with [your] piety.’
Note: If this hadith is authentic, the narrations should be addressed to the sincere believers who act on their faith, as that is the only escape from hell, as also evidenced by the final reference to piety. Similarly, the ones driven to hell should be referring to those who had enmity towards the Ahl al-Bayt and because of that they persecuted their followers.
REVIEW OF TAFSĪR LITERATURE
It is related from Mujāhid that this verse was revealed about Abū Jahl, al-Walīd ibn al-Mughīrah, and their ilk, who will be surprised when they do not see ʿAmmār ibn Yāsir, Khabbāb ibn al-Aratt, Bilāl, Ṣuhayb ibn Sinān, and their like in hell. Others have said it means the impoverished Muslims. In any case, if true, these should be no more than examples and cannot limit the scope of the verse from what we have already discussed.
Some have suggested that it could also mean other inmates of hell whom they do not simply see for one reason or another. While this is a workable understanding, it really dilutes the significance and impact of the verse to be rather meaningless. Simply relating that they do not see each other adds little to the reader’s understanding of hell and the attitudes of its inmates, which is the objective of this group of verses.
[1] Zamakhshari, 4/102; Razi, 26/405; Tantawi, 12/177; Mizan, 17/220; Nemuneh, 19/325; Mudarrisi, 11/393.
[2] Tibyan, 8/577.
[3] Amali.T, pp. 295-296.
[4] Tibyan, 8/577; Tabari, 23/116.
[5] Zamakhshari, 4/102; Razi, 26/405.
[6] Mudarrisi, 11/393.