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wa-ʾammā lladhīna kafarū wa-kadhdhabū bi-ʾāyātinā wa-liqāʾi l-ʾākhirati fa-ʾulāʾika fī l-ʿadhābi muḥḍarūna
But as for those who were faithless and denied Our signs and the encounter of the Hereafter, they will be brought to the punishment.
— Ali Quli Qarai
Surah Ar-Room – Verses 14-16
14. “And on the Day when the Hour will come, that Day they shall be divided;”
15. “And as for those who believed and did righteous deeds, they shall be made happy in a garden (of Paradise).”
16. “And as for those who disbelieved and rejected Our signs and the meeting of the Hereafter, those shall be arraigned into the chastisement.”
This verse points to the different groups of people on the Day of Hereafter, when it says:
It means that on the Hereafter Day the pure persons will be separated from the impure ones. That is, Hereafter will be the Day of the end of ungodly relations and friendships. Then in the next verse, the Qur’an says:
The Qur’anic word /yuhbarun/ is derived from /hibr/ with the sense of ‘an interesting and good effect’. It is also used for the state of rejoice and happiness the effect of which appears in the face, and since the hearts of the people of Paradise are so full of rejoice and happiness that its effects appear in their whole entity, this meaning has been used concerning them. The Arabic term /raudah/ is called to a place where there is plenty of water and trees; that is why the green gardens are called /raudah/. The reason why this word has been used in its indefinite Arabic form here, it is for veneration and dignifying it. That is, they will be in affluence inside the best and the most beautiful and joyful gardens of Paradise.
Then, in the next verse, it says:
It is interesting that the Qur’an, qualifying the people of Paradise, uses the word /yuhbarun/ (are made happy) which is the sign of their full consent, while the word /muhdarun/ (they will be arraigned) is used concerning the people of Hell, which is an indication to their utmost dislike and unhappiness, because to be arraigned is used in the instances that are done against the inner desire of man. Another point, which is mentioned about the people of Paradise, is both ‘Faith’ and ‘righteous deed’, while, concerning the people of Hell, the Qur’an suffices to mentioning only their lack of Faith which leads to both the rejection of Divine signs and Resurrection.
This points to the fact that, for entering into Paradise, mere Faith is not enough and righteous deed is also necessary. But for entering into Hell only disbelief is enough though the one has not committed any other sin, since disbelief itself is the greatest sin. However, ’Ibn-i-Manzur in ‘Lisan-ul-‘Arab’ says:
“The Arabic word /sa‘at/ is an appellation for the time when the Blast of the end of the world is blown and suddenly all will die, and it is also a name for the time when people will be raised in Hereafter.
This name has been chosen for the end of the world and for the occurrence of Resurrection, for the sake that by the first Blast, that Allah has pointed out in Surah Yasin, No. 36, verse 29, saying:
everybody will suddenly die, (and by the second Blast they will suddenly stand up and the Hereafter will be set).
Zubaydi in Taj-ul-‘Arus narrates from some commentators that /sa‘at/ is of three kinds:
1) ‘Sa‘at-ul-Kubra’ (the great hour) which is the Day of Resurrection when people will be quickened for reckoning.
2) Sa‘at-ul-Wusta (the middle hour), the day of sudden death of the people of one age (by the Divine punishments and by the chastisements for some people who are not amendable).
3) Sa‘at-us-Suqra (the lesser hour), the day of everyone’s death.”