Alhassanain(p) Network for Heritage and Islamic Thought

Section 4: The Guidance through Messengers and Their Rejections

The messengers coming with the guidance -The fate of disbelievers -the guilty ones shall accuse each other and shall themselves witness against themselves.

Surah Al-‘A’raf, Verse 32

قُلْ مَنْ حَرَّمَ زِينَةَ اللّهِ الَّتِيَ أَخْرَجَ لِعِبَادِهِ وَالْطَّيِّبَاتِ مِنَ الرِّزْقِ قُلْ هِي لِلَّذِينَ آمَنُواْ فِي الْحَيَاةِ الدُّنْيَا خَالِصَةً يَوْمَ الْقِيَامَةِ كَذَلِكَ نُفَصِّلُ الآيَاتِ لِقَوْمٍ يَعْلَمُونَ

32. "Say: 'Who has prohibited the ornament of Allah and the good provision which He has brought forth for His servants?' Say: 'These are for those who believe in the (short) life of this world (to be) exclusively theirs on the Day of Resurrection.' Thus do We explain the Signs for a people who know."

The verse begins thus:

"Say: 'Who has prohibited the ornament of Allah and the good provision which He has brought forth for His servants?'..."

The Prophet (S) is commanded to ask who has forbidden the clothing with which people decorate themselves, and who has prohibited the pure and good sustenance. These are the things Allah has created for His servants. The verse continues saying:

"... Say: 'These are for those who believe in the (short) life of this world (to be) exclusively theirs on the Day of Resurrection.' ..."

These bounties, in this present world, are for the believing people, yet they are not peculiar to them, because disbelieving ones have also a share in them. But, in the Hereafter, they are special to the believers and none else will have a share in them.

The fact that in this statement Allah has not said that these are in the world for both those who believe and those who do not believe, is in order to attract the attentions to this matter that bounties have been created for the benefit of the believing people, and, in the meantime, the disbelieving ones enjoy these bounties, too.

"... Thus do We explain the signs for a people who know."

The Qur'an implies that as Allah introduces the hypocrites to you; and admonishes the benefit of your religion to you, He explains the Signs for the people who have knowledge, too.

Surah Al-‘A’raf, Verse 33

قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَالإِثْمَ وَالْبَغْيَ بِغَيْرِ الْحَقِّ وَأَن تُشْرِكُواْ بِاللّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا وَأَن تَقُولُواْ عَلَى اللّهِ مَا لاَ تَعْلَمُونَ

33. "Say: 'My Lord has prohibited only indecencies, those apparent of them and those concealed, and sin and unjust aggression (against people's rights) and that you associate with Allah that for which He has not sent down any authority, and that you say against Allah what you do not know."

"Say: 'My Lord has prohibited only indecencies, those apparent of them and those concealed....."

The purpose of this first phrase of the verse is that Allah has prohibited only the things that are indecent. The verses of the Surah, up to here, have referred to the indecencies in brief. This verse, following the subject in details, says:

"... and sin and unjust aggression (against people's rights) ..."

The indecencies are divided into four categories. They are:

l) Undue oppression and vice,

2) attributing partners to Allah and,

3) forging a lie against Allah.

Of course, oppression is always undue, but in fact, this quality has been added for emphasis.

Some commentators have said the objective meaning of 'indecencies' are 'hidden fornication' and 'to be naked in circumambulation'. The former is called 'concealed', and the latter is counted 'apparent'.

"... and that you associate with Allah that for which He has not sent down any authority....."

One of the other prohibited indecencies is attributing partners to Allah. There is no proof or reason to justify the sin of polytheism.

"... and that you say against Allah what you do not know"

Another forbidden indecency is saying something against Allah without having any knowledge about it.

Now, in the next verse, the Qur'an pays to soothing the Holy Prophet.

Surah Al-‘A’raf, Verse 34

وَلِكُلِّ أُمَّةٍ أَجَلٌ فَإِذَا جَاء أَجَلُهُمْ لاَ يَسْتَأْخِرُونَ سَاعَةً وَلاَ يَسْتَقْدِمُونَ

34. "And for every people there is (an appointed) term, so when their term comes they cannot put it back the least while nor can they advance it."

The 'appointed term' is not assigned only for individuals. There have been some communities, nations, and government that not only they themselves but also their civilizations, cultures works and social customs have been destroyed.

It is not peculiar to only life and death to have 'an appointed time'. All glories, governments, properties, and the like of them, have also appointed terms. When the appointed term reaches, all supports, endeavors, and rivals are worthless to do anything in order to change its time, sooner of later.

"And for every people there is (an appointed) term, so when their term comes they cannot put it back the least while nor can they advance it."

However, this holy verse threatens the pagans of Quraysh to the chastisement which is with Allah. Their punishment will be sent down upon them in an appointed time, the same as it was sent down upon the former unjust nations.

Explanations

1. In the world of existence, there happens nothing, nor a changing, casually and outside of the control of Allah (S.w.T.). The laws governing over communities, similar to the laws governing over individuals, also practically exist.

"And for every people there is (an appointed) term....."

2. The possibilities and powers that you have are perishable. Therefore utilize them in the best form as far as you can.

3. Be not proud of the world and its titles.

4. The transgressors should not count the respite of Allah as a sign of His grace upon them. Their term will come, too.

5. Always there comes a group in the scene of power to be tested and to pass away.

"...their term comes ..."

6. The strugglers of the path of Allah will not despair when the tyrannical persons overcome. They continue their effort, since tyrants are perishable.

"... for every people there is (an appointed) term....."

Surah Al-‘A’raf, Verses 35 - 36

يَا بَنِي آدَمَ إِمَّا يَأْتِيَنَّكُمْ رُسُلٌ مِّنكُمْ يَقُصُّونَ عَلَيْكُمْ آيَاتِي فَمَنِ اتَّقَى وَأَصْلَحَ فَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ

وَالَّذِينَ كَذَّبُواْ بِآيَاتِنَا وَاسْتَكْبَرُواْ عَنْهَا أُوْلَـَئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ

35. "O children of Adam! When there come to you Messengers from among you relating to you My signs, (follow them). Then whoever guards (against evil) and amends (himself) - no fear shall be upon them nor shall they grieve."

36. "And those who belie Our Signs and turn away from them with arrogance -these are the inhabitants of the Fire, wherein shall they abide forever."

Addressing the children of Adam wholly, the verse describes that if some prophets come to you, who are of the same creation as you, in order to recite Allah’s revelations to you and to aware you of His commandments, whoever keeps from evil and does not belie them, and improves his deeds and characteristics, there will be no fear upon him in this world nor any grief in the Hereafter. The verse says:

"O children of Adam! When there come to you Messengers from among you relating to you My signs, (follow them). Then whoever guards (against evil) and amends (himself) - no fear shall be upon them nor shall they grieve."

Then, immediately after that, the Qur'an adds that the persons, who belie Allah’s revelations and arrogantly do not accept them, will abide in Hell Fire forever. The verse says:

"And those who belie Our Signs and turn away from them with arrogance- These are the inhabitants of the Fire, wherein shall they abide forever."

Explanations

1. Coming prophets one after another, is Allah’s way of treatment, which had been planned before. The secret of the effect and influence of their speech is that they are from among people themselves.

2. The real believers in the prophets' invitations are those who are virtuous and amend themselves.

3. Peacefulness comes forth under the light of Faith and piety.

4. The consequence of belying prophets arrogantly, and rejecting their invitations, is the everlasting punishment and Hell.

Surah Al-‘A’raf, Verse 37

فَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللّهِ كَذِبًا أَوْ كَذَّبَ بِآيَاتِهِ أُوْلَـئِكَ يَنَالُهُمْ نَصِيبُهُم مِّنَ الْكِتَابِ حَتَّى إِذَا جَاءتْهُمْ رُسُلُنَا يَتَوَفَّوْنَهُمْ قَالُواْ أَيْنَ مَا كُنتُمْ تَدْعُونَ مِن دُونِ اللّهِ قَالُواْ ضَلُّواْ عَنَّا وَشَهِدُواْ عَلَى أَنفُسِهِمْ أَنَّهُمْ كَانُواْ كَافِرِينَ

37. "Who is then more unjust than he who forges a lie against Allah or belies His Signs? Those shall receive their share (of destiny) from the Book (in the world) until when Our messengers come to them to take them away, they would say: 'Where are those which you used to call upon besides Allah?' They would say: 'They have departed from us;' and they will bear witness against themselves that they were disbelievers."

Now, in this verse, the Qur'an pays to threatening the rejecters, where it says:

"Who is then more unjust than he who forges a lie against Allah or belies His Signs..."

This question is to emphasize the mentioned matter, as well as the reality of the information. It implies that none is more unjust than the one who forges a lie against Allah, or the one who belies His revelations. These signs are some clear evidences unto Unity and prophecy.

The verse continues saying:

"....Those shall receive their share (of destiny) from the Book (in the world)…"

Such persons will receive and taste their share from the divine chastisement.

In this statement, the word 'Book' has been used instead of the sense of the term 'chastisement', since it is the Book that informs them of their punishment.

Some commentators have said that the objective meaning of it is that they will enjoy the share of lifetime, sustenance, and whatever has been recorded and decreed by Allah for them. These things will not be ceased from them until death reaches them.

"... until when Our messengers come to them to take them away, they would say: "Where are those which you used to call upon besides Allah?' ..."

Then, after passing their lifetime, and that their days are numbered, when the messengers of Allah, i.e. the angels, refer to them in order to take their souls, they tell them where their idols, which they used to worship, are.

The purpose of this question is to reprimand them. It addresses them and asks them why those idols do not come and help them to save them from the punishment.

Some commentators have said that the purpose of it is not their death, but the purpose is the Day of Resurrection when the angels come to take them into Hell.

"... They would say: ' They have departed from us;' and they will bear witness against themselves that they were disbelievers."

In answer to the question of the angels, they say that the idols have departed from them and can not defend them. They acknowledge that their worshipping, that they performed for them, are totally nullified and dissipated. They confess that they have been disbelievers.

Surah Al-‘A’raf, Verse 38

قَالَ ادْخُلُواْ فِي أُمَمٍ قَدْ خَلَتْ مِن قَبْلِكُم مِّن الْجِنِّ وَالإِنسِ فِي النَّارِ كُلَّمَا دَخَلَتْ أُمَّةٌ لَّعَنَتْ أُخْتَهَا حَتَّى إِذَا ادَّارَكُواْ فِيهَا جَمِيعًا قَالَتْ أُخْرَاهُمْ لأُولاَهُمْ رَبَّنَا هَـؤُلاء أَضَلُّونَا فَآتِهِمْ عَذَابًا ضِعْفًا مِّنَ النَّارِ قَالَ لِكُلٍّ ضِعْفٌ وَلَـكِن لاَّ تَعْلَمُونَ

38. "He will say: 'Enter you into the (Hell) Fire among the groups of people and jinn that have passed away before you. Whenever a group enters (the Fire), it curses its sister-group; until when they follow each other, all into the Fire, the last of them shall say with regard to the foremost of them: 'Our Lord! These are they who led us astray. Therefore give them a double chastisement of the Fire.' He will say: 'For each one there is double (chastisement), but you do not know'."

One of the shaking scenes on the Day of Retribution is the gathering of the people of Hell and their dispute with each other there. This dispute occurs particularly between the sinners and their chiefs and those leading ones who caused these sinners to be sent into Hell.

For this very reason, these evildoers, who had been friends with each other before, here, become enemies to each other.

On That Day all friends become enemies except the virtuous ones whose friendship is fixed with each other, both in this world and the coming world. Surah Az-Zukhruf, No.43. Verse 67 says:

"The friends shall on That Day be enemies one to another, except the pious ones."

The verse begins as follows:

"He will say: 'Enter you into the (Hell) Fire among the groups of people and jinn that have passed away before you. ..."

On the Resurrection Day, Allah will tell the disbelievers to enter into the Hell Fire amongst those groups of people and jinn who had paved the path of infidelity and were destroyed before them.

"...Whenever a group enters (the Fire), it curses its sister-group....."

Every nation who enter the Hell Fire will curse the nation that have entered the fire before them and who have the same form of thought.

The purpose of the Arabic term 'ukht' (sister), mentioned in this verse, is not the sense of the word 'sister', but its objective meaning is 'of the same ideology'.

Therefore, the communities who have followed their leaders in the world very sincerely and affectionately will curse them and will tell them that they have misled them and have brought them into Fire. Thus, they demand that the curse of Allah may be upon them!

"... until when they follow each other, all into the Fire, the last of them shall say with regard to the foremost of them. 'Our Lord! These are they who led us astray. Therefore give them a double chastisement of the Fire.' He will say: 'For each one there is double (chastisement), but you do not know '."

At the time when all of them enter the Hell Fire and gather with together therein, those who have entered later, compared with the leaders of them who have entered formerly, will address their Lord, and say that it was those leaders who caused them to be deprived from worshipping Him.

They ask Him to increase double their punishment. That is, such leaders invited them to go astray and prevented them to follow the truth.

Imam Sadiq (as) in this regard says:

"The purpose is the Imams (leaders) of transgression."

Some commentators have said that the purpose of this phrase is that they deserve two kinds of punishment. The first is the punishment of infidelity, and the second is the punishment of misleading others.

Surah Al-‘A’raf, Verse 39

وَقَالَتْ أُولاَهُمْ لأُخْرَاهُمْ فَمَا كَانَ لَكُمْ عَلَيْنَا مِن فَضْلٍ فَذُوقُواْ الْعَذَابَ بِمَا كُنتُمْ تَكْسِبُونَ

39. "And the foremost of them will say to the last of them: 'So there is no preference for you over us. Therefore, taste the chastisement for what you used to earn."

The verse begins as follows:

"And the foremost of them will say to the last of them: 'So there is no preference for you over us. ..."

Some commentators have said that the verse means that, in Hell, a former community will say to the latter community that they are not superior to them from the point of attitude and intellect.

"... Therefore, taste the chastisement for what you used to earn."

They tell them that they themselves chose infidelity, and they have no interference in that choice. Consequently, they should themselves tolerate the punishment of Allah.

Section 5: Disbelievers shall not Enter Paradise

No soul is charged with any responsibility but to the limits of its ability - The fate of disbelievers and the reward the believers will receive.

Surah Al-‘A’raf, Verse 40

إِنَّ الَّذِينَ كَذَّبُواْ بِآيَاتِنَا وَاسْتَكْبَرُواْ عَنْهَا لاَ تُفَتَّحُ لَهُمْ أَبْوَابُ السَّمَاء وَلاَ يَدْخُلُونَ الْجَنَّةَ حَتَّى يَلِجَ الْجَمَلُ فِي سَمِّ الْخِيَاطِ وَكَذَلِكَ نَجْزِي الْمُجْرِمِينَ

40. "Verily those who belie Our Signs and, turn away from them with arrogance, the gates of the heaven shall not be opened to them, nor shall they enter Paradise until the camel passes through the eye of the needle and thus do We recompense the guilty."

It can be understood from this verse that the purpose of the Arabic term / sama' / (sky), mentioned in this verse, is the place where Heaven is located in. So, in order to enter Heaven, the people of Heaven must pass through its gates.

The verse says:

"Verily those who belie Our Signs and, turn away from them with arrogance, the gates of the heaven shall not be opened to them, nor shall they enter Paradise until the camel passes through the eye of the needle and thus do We recompense the guilty."

The Arabic term /jamal / means 'camel' or 'the thick rope by which ships are kept fastened beside the shore'. This meaning is more fitting than the meaning of 'needle and camel'. But, since the purpose is the statement of impossibility of the arrival of the disbelievers into Paradise, the meaning of 'camel' and passing a camel through the eye of a needle is nearer to the concept of impossibility.

Besides, the Bible, Luke, Chapter 18, No 25 says: "For it is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God."

Thus, despite Allah’s gates of the grace of the sky and the earth are open to the virtuous believers, the gates of heaven are shut for the hostile beliers, the infidels.

"... the gates of the heaven shall not be opened to them....."

Explanations

1. It .is probable that this meaning is understood from the apparent context of the verse that Paradise is in heavens.1

Imam Amir-ul-Mu'mineen Ali (as) has said:

"The gates of the heaven are open at five times: when the struggle of strivers of Islam begins; when it is raining; when the Qur'an is being recited; at dawn; and at the time of calling to prayer."2

Surah Al-‘A’raf, Verse 41

لَهُم مِّن جَهَنَّمَ مِهَادٌ وَمِن فَوْقِهِمْ غَوَاشٍ وَكَذَلِكَ نَجْزِي الظَّالِمِينَ

41. "For them shall be a bed of Hell-Fire and from above them coverings (of it); and thus do We recompense the unjust."

The Qur'anic term /mihad/ is derived from/mahd/ which means 'bed'; and the term /qawas/ is the plural form of /qasiyah/ in the sense of 'cover'. It is also used with the meaning of 'a camp'.

This hostile group, who turn away from the Truth, are referred to in verse 37 of this Surah as 'infidels'. In verse No. 40, they are discussed as 'beliers and sinners.' In this current verse, they are pointed to as 'the unjust.'

The reason why they are called differently is that the one who belies the signs of Allah, is deserving to be entitled with all these words. In Surah Al -Baqarah. No.2. verse 254, we recite:

"... and the infidels -they are the unjust."

Thus, Hell Fire will encompass the whole entity of the disbelievers: from above and beneath of them. The evidence is also Surah Al-Ankabut. No.29. verse 55, where it says:

"On the day when the chastisement shall cover them from above them and from beneath their feet....."

However, applying the term / mihad / (bed) for the people of Hell, mentioned in this verse, is a kind of mocking them. It means that their resting place is Hell.3

The verse says:

"For them shall be a bed of Hell-Fire and from above them coverings (of it); and thus do We recompense the unjust."

Surah Al-‘A’raf, Verse 42

وَالَّذِينَ آمَنُواْ وَعَمِلُواْ الصَّالِحَاتِ لاَ نُكَلِّفُ نَفْسًا إِلاَّ وُسْعَهَا أُوْلَـئِكَ أَصْحَابُ الْجَنَّةِ هُمْ فِيهَا خَالِدُونَ

42. "And those who believe and do righteous deeds -We do not impose upon anyone a duty but to the extent of his ability -these are the inhabitants of Paradise wherein shall they abide forever."

The Qur'an usually brings the concepts of 'glad tidings' and 'warning' ' beside each other. In the previous verse, the end of the arrogant evildoers was stated. Here, in this verse, the good end of the eligible believers is referred to.

"And those who believe and do righteous deeds -We do not impose upon anyone a duty but to the extent of his ability -these are the inhabitants of Paradise wherein shall they abide forever."

Some apparently similar bounties of Heaven, such as: a stream of supplied in this world, with a great number of difference, of course, for a small number of people. But it is impossible to provide eternity of life here for anyone, which is possible in Heaven and the dwellers of Paradise are eternally provided with the Divine bounties.

Paradise is the reward of faith and good action that needs effort and endeavor, not any pretext.

Of course, the fulfillment of all good deeds is the best, yet, in action, every body is responsible as much as he is able to do. There is no exhausting duty upon the believers in Islam. The verse says:

"... but to the extent of his ability-…"

Again Surah Al -Hajj No.22. verse 77 says:

"... He has chosen you and has not laid upon you any hardship in religion....."

Then if there is any duty decreed upon us, surely we have been able to do it, although we have not applied our entire abilities.

Surah Al-‘A’raf, Verse 43

وَنَزَعْنَا مَا فِي صُدُورِهِم مِّنْ غِلٍّ تَجْرِي مِن تَحْتِهِمُ الأَنْهَارُ وَقَالُواْ الْحَمْدُ لِلّهِ الَّذِي هَدَانَا لِهَـذَا وَمَا كُنَّا لِنَهْتَدِيَ لَوْلا أَنْ هَدَانَا اللّهُ لَقَدْ جَاءتْ رُسُلُ رَبِّنَا بِالْحَقِّ وَنُودُواْ أَن تِلْكُمُ الْجَنَّةُ أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ

43. "And we will remove whatever rancor be in their breasts; the rivers shall flow beneath their abodes and they will say: 'All praise be to Allah who guided us to this; and had Allah not guided us, we would not have been guided. Indeed, our Lord's messengers came with the truth.' And it will be cried out to them that: 'This is the Garden which you inherit for what you used to do."

The Arabic term /qill/ means 'a secretly penetration '. Regarding this, the secret grudge and envy are also called /qill/.

In the former verses, we recited that the dwellers of Hell curse each other. Now, in this verse, the Qur'an says that the dwellers of Heaven have no rancor in their breasts unto each other. Whatever they have is peace and affection. None may envy another's rank. All of them are thankful of the bounties of Allah in Heaven.

Explanations

1. Prophets are some means of guidance, and their guidance is accompanied with truth. They themselves, their speeches, their actions, heir styles, and their promises are entirely truth.

"... Indeed, our Lord's messengers came with the truth....."

2. According to the Islamic literature, every one of the believers and the disbelievers has a place both in Heaven and in Hell. But, believers inherit the places of disbelievers in Heaven and disbelievers inherit the Hellish places of the believers.

".... 'This is the Garden which you inherit "....

3. It is understood from the Islamic traditions that the gates of happiness and wretchedness are open to everybody. No one was created for Heaven nor for Hell from the beginning. It is the person's choice and action that leads the one toward the final abode.

4. Heaven stands instead of good action, not because of bare wishes and imaginations.

".... for what you used to do."

Surah Al-‘A’raf, Verse 44

وَنَادَى أَصْحَابُ الْجَنَّةِ أَصْحَابَ النَّارِ أَن قَدْ وَجَدْنَا مَا وَعَدَنَا رَبُّنَا حَقًّا فَهَلْ وَجَدتُّم مَّا وَعَدَ رَبُّكُمْ حَقًّا قَالُواْ نَعَمْ فَأَذَّنَ مُؤَذِّنٌ بَيْنَهُمْ أَن لَّعْنَةُ اللّهِ عَلَى الظَّالِمِينَ

44. "And the inhabitants of Paradise will call to the inhabitants of the (Hell) Fire: 'We have found what our Lord promised us true; have you, too, found what your Lord promised true? They will say: 'Yes. 'Then a crier will proclaim between them that: 'Allah’s curse is on the unjust."

It is recorded in the books of Shi'ite narrations and in some books of traditions of Sunnite school (like the book by Hakim Huskani) that the above-mentioned 'crier' will be Hadrat Ali (as).

Similarly, he (as) recited the Surah Al-Bara'ah in Mecca that announced the acquaintance of Muslims from the whole pagans of the world. Therefore, the recitation of resolutions of acquaintance and curse of Allah unto pagans are from the tongue of Ali (as), both in the world and Hereafter.

"And the inhabitants of Paradise will call to the inhabitants of the (Hell) Fire: ' We have found what our Lord promised us true; have you, too, found what your Lord promised true? They will say: ' Yes.' Then a crier will proclaim between them that: 'Allah’s curse is on the unjust."

Explanations

1. In Hereafter, the dwellers of Heaven and the dwellers of Hell will speak with each other.

"And the inhabitants of paradise will call to the inhabitants of the (Hell) fire…."

2. The believers and the disbelievers will find the promises of Allah in truth and practical.

".... 'We have found what our Lord promised us true...."

3. By means of the inhabitants of Heaven, Allah will make the inhabitants of Hell confession, so that they incur some more shame and pressure4 .

4. All of the lies, accusations and sarcasms of the disbelievers will have some day a painful and sharp response.

".... Then a crier will proclaim between them that: 'Allah’s curse is on the unjust."

The court of Hereafter upon disbelievers will end with the motto saying:

"Allah’s curse is on the unjust"

Surah Al-‘A’raf, Verse 45

الَّذِينَ يَصُدُّونَ عَن سَبِيلِ اللّهِ وَيَبْغُونَهَا عِوَجًا وَهُم بِالآخِرَةِ كَافِرُونَ

45. "The unjust are those who hinder (people) from Allah’s way and seek to make it crooked, and who are disbelievers in the Hereafter."

The way of Allah is the way of Unity, submission, Faith, emigration, and Holy Struggle.

Transgressors hinder people from the way of Allah (S.w.T.) by means of creating doubts, temptations, propaganda, weakening them, and also by producing innovations and superstitions. They also oppose the leaders of truth and create despair through their hindering the affairs. Or, they cause some changes and deviations in the way of Allah (S.w.T.). The holy verse says as follows:

"The unjust are those who hinder (people) from Allah’s way, and seek to make it crooked, and who are disbelievers in the Hereafter."

Yes, any hindrance from Allah’s way, or creating any deviation in it, is transgression, and cultural transgression is the greatest one.

The enemy may also fight manifestly and, if he can, he hinders the way of Allah absolutely. But, if he cannot, by applying different designs, he deviates the way and creates some changes alongside the path.

"and seek to make it crooked....."

Surah Al-‘A’raf, Verse 46

وَبَيْنَهُمَا حِجَابٌ وَعَلَى الأَعْرَافِ رِجَالٌ يَعْرِفُونَ كُلاًّ بِسِيمَاهُمْ وَنَادَوْاْ أَصْحَابَ الْجَنَّةِ أَن سَلاَمٌ عَلَيْكُمْ لَمْ يَدْخُلُوهَا وَهُمْ يَطْمَعُونَ

46. "And between the two (groups in Paradise and Hell) there shall be a veil. And on A'raf (the heights) there shall be men, recognizing all by their marks', who shall call to the inhabitants of Paradise: 'Peace be upon you!' They shall not have entered it; though they hope."

The objective meaning of the term 'veil' mentioned in the verse, perhaps, is the same wall which has been referred to in Surah Al - Hadid, No. 57 , verse 13. It says:

"... Then separation would be brought about between them, with a wall having a door in it: (as for) the inside of it, there shall be mercy in it, and (as for) the outside of it, before it there shall be punishment. "5

The Arabic term /'a'raf/ is the plural form of the word /'urf/ in the sense of 'a high land'. The name of this Surah is taken from this part of the Qur'an as Al-'A'raf. It is only in this occurrence of the Qur'an where 'A'raf and the people of 'A'raf are referred to.

Who Are the People of 'A'raf?

In the Islamic narrations and the statements of the commentators, there are some various attitudes about them. Some of them believe that these people are some saints of Allah who will stand on a high place between Heaven and Hell, and who recognize all people.

They will greet to the inhabitants of Heaven and congratulate them their good end, but they are worried about the fate of the inhabitants of Hell.

Some others introduce these people as some weak persons who have both some sins and worshipping, and they are waiting for the grace of Allah. They are like those about whom Surah Al- Taubah. No.9 verse 106 says:

"And others are made to await Allah’s command, whether He chastises them or whether He turns to them (mercifully), and Allah is Knowing, Wise."

That is, some other sinners are those whose affairs depend on Divine Will. He will either punish them by His justice, or He will forgive their sins with His grace. And, Allah knows the interests of people and is cognizant to the wisdom of creation, too.

Yet, perhaps, it can be said that the main pivot is Allah’s saints, and the oppressive are in the margin. The good doers enter Paradise and the evildoers go into Hell. The weak people, those who are in the middle, are kept in' A'raf, waiting for their fate. But, the saints of Allah, who are standing on 'A'raf, will come to help them and will intercede them.

This statement is the consequence of the attitudes found amongst commentators and in Islamic narrations.

Surah Al-‘A’raf, Verse 47

وَإِذَا صُرِفَتْ أَبْصَارُهُمْ تِلْقَاء أَصْحَابِ النَّارِ قَالُواْ رَبَّنَا لاَ تَجْعَلْنَا مَعَ الْقَوْمِ الظَّالِمِينَ

47. "And when their eyes shall be turned toward the inhabitants of the Fire, they shall say: 'Our Lord! Place us not with the unjust people."

The people of 'A'raf will look at the inhabitants of Heaven and recognize them and greet them, but they will not look at the inhabitants of Hell while their eyes shall be turned down,

"And when their eyes shall be turned toward the inhabitants of the Fire....."

In their supplications, the people of' A'raf do not ask Allah not to set them as the inhabitants of Fire, but they ask Him not to place them with the unjust people.

"... they shall say: 'Our Lord! Place us not with the unjust people."

As if, being companion with an unjust person is worse than being in fire. ('Alusi)

O' Lord! If you do not let us enter Paradise, yet do not muster us amongst the unjust people.

Notes

1. Tafsir-i-Fakhr-i-Razi; and Al -Mizan

2. Tafsir-Nur-uth-Thaqalayn

3. Tafsir Fi-Zalal (the explanation under the verse).

4. Tafsir Al-Mizan

5. Tafsir-i-Al-Mizan

Section 6: The Disappointment of the Wicked in Hell

The fate of the wicked and their disappointment in Hell,

Surah Al-‘A’raf, Verses 48 - 49

وَنَادَى أَصْحَابُ الأَعْرَافِ رِجَالاً يَعْرِفُونَهُمْ بِسِيمَاهُمْ قَالُواْ مَا أَغْنَى عَنكُمْ جَمْعُكُمْ وَمَا كُنتُمْ تَسْتَكْبِرُونَ

أَهَـؤُلاء الَّذِينَ أَقْسَمْتُمْ لاَ يَنَالُهُمُ اللّهُ بِرَحْمَةٍ ادْخُلُواْ الْجَنَّةَ لاَ خَوْفٌ عَلَيْكُمْ وَلاَ أَنتُمْ تَحْزَنُونَ

48. "And the occupant of A'raf (the heights) shall call to men whom they will recognize by their marks, saying: Of no avail were to you your amassing and what you used to act proudly'."

49. "Are these they whom you swore that Allah will not bestow any mercy on them? (Whom Allah now says) Enter you into Paradise; no fear shall be upon you, nor shall you grieve."

The verse begins saying:

"And the occupant of A'raf (the heights) shall call to men whom they will recognize by their marks, saying: ' Of no avail were to you your amassing and what you used to act proudly'."

Upon the commentary of this verse, Imam Sadiq (as) says:

"The people of' A'r'af mean divine prophets and their successors. They will call to some persons of the inhabitants of Hell, and to the chiefs of the disbelievers, and blaming them seriously, they say: 'Of no avail were to you your amassing (wealth) and what you used to act proudly'."

"Are these they whom you swore that Allah will not bestow any mercy on them?"

This statement of the Qur'an refers to the dwellers of Heaven whom the chiefs of disbelievers blamed and despised in the world. They used to belittle them because of their poverty and showed arrogance upon them with their worldly wealth. The disbelievers swore that Allah would not let them enter into Paradise.

"... (whom Allah now says) Enter you into Paradise; no fear shall be upon you, nor shall you grieve."

By Allah’s leave the people of 'A'raf will state this meaning to the oppressive ones that they enter into Heaven while they are neither frightened nor are they grievous.

Asbah-ibn-Nabatah has narrated from Imam Amir-ul-Mu'mineen Ali (as) who said:

'On the Day of Judgment' we will stand between Heaven and Hell. Then whoever has helped us (in the world) we will recognize him by his feature and will send him into Heaven; and whoever has been hostile to us, we will recognize him, too, and will send him into Hell."1

Surah Al-‘A’raf, Verses 50 - 51

وَنَادَى أَصْحَابُ النَّارِ أَصْحَابَ الْجَنَّةِ أَنْ أَفِيضُواْ عَلَيْنَا مِنَ الْمَاء أَوْ مِمَّا رَزَقَكُمُ اللّهُ قَالُواْ إِنَّ اللّهَ حَرَّمَهُمَا عَلَى الْكَافِرِينَ

الَّذِينَ اتَّخَذُواْ دِينَهُمْ لَهْوًا وَلَعِبًا وَغَرَّتْهُمُ الْحَيَاةُ الدُّنْيَا فَالْيَوْمَ نَنسَاهُمْ كَمَا نَسُواْ لِقَاء يَوْمِهِمْ هَـذَا وَمَا كَانُواْ بِآيَاتِنَا يَجْحَدُونَ

50. "And the inhabitants of the (Hell) Fire shall call to the inhabitants of Paradise saying: 'Cast on us of water or (and) of what Allah has provided you with.' They shall say: 'Verily Allah has forbidden them both to the disbelievers '. "

51. "(Those) who have taken their religion for pastime and a play and the life of the world has deluded them; so today We forsake them as they forgot the encounter of this their day, and that they denied Our Signs."

This verse of the Qur'an says that the inhabitants of the (Hell) Fire shall call to the inhabitants of Heaven, saying:

"...'Cast on us of water or (and) of what Allah has Provided you with you…."

This statement is an evidence for the sense that Heaven is located above Hell, (because the meaning of the Arabic word / ifadah / is pouring water from above). Then the phrase means that they ask the dwellers of Heaven to pour over them from the water or the kinds of food and fruit Allah has provided them with.

"... They shall say: Verily Allah has forbidden them both to the disbelievers'."

This is the answer of the inhabitants of Heaven. They say that, Allah has forbidden the drinks and foods of Heaven to the infidels. These infidels are those who toyed with the religion of Allah, which He had enjoined to follow, and made unlawful or made lawful whatever they desired.

"(Those) who have taken their religion for pastime and a play and the life of the world has deluded them; so today We forsake them ..."

Such people will be dealt with like the person who is forgotten while he is in fire. Neither their request is accepted nor does their shedding tear cause any mercy to be shown. The same as they forgot this day and did not take it important.

"... as they forgot the encounter of this their day, and that they denied Our Signs."

Surah Al-‘A’raf, Verse 52

وَلَقَدْ جِئْنَاهُم بِكِتَابٍ فَصَّلْنَاهُ عَلَى عِلْمٍ هُدًى وَرَحْمَةً لِّقَوْمٍ يُؤْمِنُونَ

52. "And verily We have brought them a Book which We have explained with knowledge - a guidance and a mercy for a people who believe."

Allah has completed the argument, but being drowned in the amusing world and forgetting the Hereafter, and denying the revelations of Allah, is the consequence of man's shortcoming himself.

"And verily We have brought them a Book…"

There are many torches to lead people towards the right path, but some groups go astray because they do not utilize them.

The Divine revelation is based upon reality and knowledge, And, the greatest grace and mercy of Allah is that He has guided Man.

".... which We have explained with knowledge...."

However, religion is guidance for the believers, not for the obstinate persons who seek only pretext.

".... guidance and a mercy for a people who believe"

Surah Al-‘A’raf, Verse 53

هَلْ يَنظُرُونَ إِلاَّ تَأْوِيلَهُ يَوْمَ يَأْتِي تَأْوِيلُهُ يَقُولُ الَّذِينَ نَسُوهُ مِن قَبْلُ قَدْ جَاءتْ رُسُلُ رَبِّنَا بِالْحَقِّ فَهَل لَّنَا مِن شُفَعَاء فَيَشْفَعُواْ لَنَا أَوْ نُرَدُّ فَنَعْمَلَ غَيْرَ الَّذِي كُنَّا نَعْمَلُ قَدْ خَسِرُواْ أَنفُسَهُمْ وَضَلَّ عَنْهُم مَّا كَانُواْ يَفْتَرُونَ

53. "Do they wait (for anything) but its interpretation? On the day its interpretation comes, those who forgot it before (in the world) will say: 'Indeed the messengers of our Lord brought the truth. Are there for us then any intercessors that they intercede for us? Or could we be sent back to do other than that we were doing?' Indeed they have lost their souls and that which they were forging has gone away from them. "

The Qur'anic term /ta'wil/ (interpretation) is in the sense of 'referring to the past or future'. In the Qur'an, it has been applied with the meaning of the truth, and the beginning or the end of an action.'

In the current Surah, verse No.43, the word of the inhabitants of Heaven was that they said:

"Indeed our Lord's messengers came with the truth."

Here, in this holy verse, the word of the inhabitants of Hell is the same.

"Do they wait (for anything) but its interpretation? On the day its interpretation comes, those who forgot it before (in the world) will say: ' Indeed the messengers of our Lord brought the truth. ..."

In Hereafter, disbelievers will gain no vail of their hopes, moaning, and protests. Therefore, they must take the divine threats seriously in the present world.

In the meantime, this fact should be known that neglecting the school of Islam and the Qur'an is a great loss.

Disbelievers think that their deeds are correct. On the Resurrection Day, when they recognize their own error, they wish to return back to the world. But this wish is of no avail. They say:

"... Are there for us then any intercessors that they intercede for us ? Or could we be sent back to do other than that we were doing?' Indeed they have lost their souls and that which they were forging has gone away from them."

On the Day of Judgment, there will be no sign of worldly parades, influence of false deities, idols, properties, and powers. Also, there will not be found intercessions for everybody, either.

Note

1. Tafsir-ul-Burhan vol. 2 - Tafsir-us-Safi