Transliteration:( Innal lazeena kazzaboo bi Aayaatinaa wastakbaroo 'anhaa laa tufattahu lahum abwaabus samaaa'i wa laa yadkhuloonal jannata hattaa yalijal jamalu fee sammil khiyaat; wa kazaalika najzil mujrimeen )
90. By "not be opened" is meant their good deeds during their life do not reach Allah Almighty because they are non-acceptable to Him, at their time of death the door of heaven does not open for their souls. For a believer his good deeds reach Allah Almighty in his life and after death the door of heaven opens to welcome his soul as is reported in the Hadith Shareef
91. And this is impossible, as here is a combination or co-existence for it. And of that which is dependent on an impossibility too becomes impossible. The camel is big, but the eye of the needle is small, then it is impossible for the camel to pass through it. However, if the eye of the needle is enlarged or the camel is decreased in size, then it is another matter. Hence, there is nothing objectionable in the verse.
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40. Verily, those who belie Our Ayat and treat them with arrogance, for them the gates of the heavens will not be opened, and they will not enter Paradise until the Jamal goes through the eye of the needle. Thus do We recompense the criminals. 41. Theirs will be Mihad from the Fire, and over them Ghawash. Thus do We recompense the wrongdoers.
Allah said,
(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,
(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,
(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,
(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,
(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 needleâ€, whereas `Jummal’ is a thick rope. Allah’s statement,
(Theirs will be Mihad from the Fire) means, beds, while;
(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,
(Thus do We recompense the wrongdoers.)
There is no commentary by Abul Maududi available for this verse.
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