Derived from the lecture series of Nokounam, (Session 1290)
Surah Al-Arf, one of the Meccan chapters of the Holy Qurn, addresses fundamental concepts in theology, ethics, and eschatology with profound and contemplative discourse. Verse 46 of this Surah presents a novel depiction of the hereafter, illustrating the separation between the inhabitants of Paradise and Hell, the position of the Arf and its men, and the dialogues among the groups of the afterlife. This verse, with unparalleled subtlety, conveys notions of knowledge, hope, and the dichotomy between good and evil in a concise and meaningful manner. In this treatise, by reflecting on the verses content and the analyses provided, an effort has been made to elucidate these concepts with clear, eloquent language befitting the scholarly research context. The structure of this writing, including headings, subheadings, detailed explanations, and semantic links, has been designed to present coherent and comprehensive content.
وَبَيْنَهُمَا حِجَابٌ ۚ وَعَلَى الْأَعْرَافِ رِجَالٌ يَعْرِفُونَ كُلًّا بِسِيمَاهُمْ ۚ وَنَادَوْا أَصْحَابَ الْجَنَّةِ أَن سَلَامٌ عَلَيْكُمْ ۚ لَمْ يَدْخُلُوهَا وَهُمْ يَطْمَعُونَ
And between them is a partition, and upon the Arf are men who recognise all by their marks. And they call out to the inhabitants of Paradise, Peace be upon you! they have not yet entered it, though they long [to do so].
Verse 46 of Surah Al-Arf, with the phrase وَبَيْنَهُمَا حِجَابٌ (And between them is a partition), refers to the existence of a barrier between two groups: the inhabitants of Paradise (أَصْحَابُ الْجَنَّةِ) and the denizens of Hell (أَصْحَابُ النَّارِ). This partition, akin to a lofty wall, signifies the absolute separation between these two groups, as though a boundary distinguishing good from evil. However, the preceding verse (44) records a dialogue between the inhabitants of Paradise and Hell, raising the question of how, despite this partition, verbal communication occurs.
In this context, the partition may be either a physical or metaphysical obstacle that restricts direct interaction between the two groups. This concept resembles a veil separating the two realms of the hereafter, yet simultaneously permits limited awareness and dialogue. The inquiry into the nature of this connection is a key exegetical issue, prompting reflection on the essence and function of this partition in the eschatological realm.
The verse continues with وَعَلَى الْأَعْرَافِ رِجَالٌ يَعْرِفُونَ كُلًّا بِسِيمَاهُمْ (And upon the Arf are men who recognise all by their marks), referring to the position of the Arf and the presence of men who can identify the inhabitants of Paradise and Hell by their features. The Arf is a high and intermediate place between Paradise and Hell, like a hill from which both sides of the hereafter can be observed.
Regarding the identity of these men, two principal interpretations exist: first, some assert that these men are Divine saints or Imams who, due to their exalted epistemological status, possess the ability to recognise all individuals; second, others consider the men to be individuals in a state of liminality neither entirely of Paradise nor Hell awaiting final Divine judgment.
The phrase يَعْرِفُونَ كُلًّا بِسِيمَاهُمْ indicates the extraordinary ability of these men to identify everyone by their outward or inward characteristics. This ability resembles a light illuminating the true identity of persons in the darkness of the hereafter. Nevertheless, the phrase وَهُمْ يَطْمَعُونَ (though they long [to enter]) challenges the assumption that these men are saints, since saints, due to their assured station, have no need for hope or longing to enter Paradise. Consequently, the likelihood that these men are individuals in an unresolved state, whose good and evil deeds are balanced, gains credence.
Narrative commentaries present two views regarding the Arf: one considers it the abode of Divine saints, while the other regards it as the locus of indecisive individuals. This dichotomy, like two branches of one tree, reflects the complexity of understanding this Qurnic concept. Nonetheless, emphasis on the primacy of the Qurnic text over traditions emerges from these analyses. The phrase يَعْرِفُونَ كُلًّا بِسِيمَاهُمْ points to the exalted knowledge of saints; yet, وَهُمْ يَطْمَعُونَ strengthens the probability that the men are in a liminal state, awaiting Divine mercy.
The verse continues with وَنَادَوْا أَصْحَابَ الْجَنَّةِ أَن سَلَامٌ عَلَيْكُمْ (And they called out to the inhabitants of Paradise, Peace be upon you!), indicating the call of the men of the Arf to the inhabitants of Paradise. This call resembles a breeze blowing from the heights of the Arf towards the inhabitants of Paradise, conveying greeting, benevolence, and hope. However, the phrase لَمْ يَدْخُلُوهَا (they have not yet entered it) reveals that the inhabitants of Paradise have not yet entered Paradise, creating an apparent contradiction with the preceding verse (44), which presupposes the inhabitants to be already in Paradise.
This apparent contradiction resembles a puzzle that invites reflection on the temporal and spatial sequence of the events in the hereafter. One possibility is that this dialogue occurred before the final entry of the inhabitants into Paradise, and the greeting of the men of the Arf may be a prayer for blessing or an interpolated sentence among the verses.
The phrase وَهُمْ يَطْمَعُونَ alludes to the hope and desire of the men of the Arf to enter Paradise. This longing resembles a branch stretched towards the sky of Paradise, yet still unfruitful. This characteristic accords more with the status of individuals standing midway between good and evil, awaiting Divine mercy, rather than with the assured rank of saints. These individuals, whose sins and merits are balanced, resemble travellers on a path who have neither reached the destination of Paradise nor fallen into the abyss of Hell.
وَإِذَا صُرِفَتْ أَبْصَارُهُمْ تِلْقَاءَ أَصْحَابِ النَّارِ قَالُوا رَبَّنَا لَا تَجْعَلْنَا مَعَ الْقَوْمِ الظَّالِمِينَ
And when their eyes are turned towards the inhabitants of the Fire, they say, Our Lord, do not place us with the wrongdoing people.
Verse 47 of Surah Al-Arf portrays the prayer of the men of the Arf to be spared from the denizens of Hell, presenting a depiction of their simultaneous fear and hope. This supplication arises as a cry from the depths of their being, reflecting their awareness of the fate of the wrongdoers. The men, neither entirely of Paradise nor Hell, at this moment seek refuge at the Divine threshold and flee from inclusion among the oppressors.
One of the exegetical issues in this verse is the apparent contradiction between verse 44, which presumes the inhabitants of Paradise to be already in Paradise, and verse 46, which indicates their non-entry with the phrase لَمْ يَدْخُلُوهَا. This contradiction is like a knot requiring careful reflection to untie. One possibility is that the dialogue between the inhabitants of Paradise and Hell occurred before their final entry, or that the order of the verses is nonlinear, addressing different eschatological states.
Rijl in Qurnic CultureThe word رِجَالٌ (men) in Qurnic culture sometimes denotes males, and sometimes prominent individuals irrespective of gender. This term is like a banner raised above the station of the Arf, referring to persons who possess a special epistemological or eschatological rank. Although some literalist interpretations consider rijl as men, its broader meaning encompasses individuals with specific attributes, whether male or female.
rijl refers to individuals of special rank beyond the literal sense of gender. الَّذِينَ يَصُدُّونَ عَن سَبِيلِ اللَّهِ وَيَبْغُونَهَا عِوَجًا وَهُم بِالْآخِرَةِ كَافِرُونَ
Those who obstruct [others] from the way of God and seek to make it [seem] crooked, and they deny the Hereafter.
Verse 45 of Surah Al-Arf describes the wrongdoers with three characteristics: obstructing the path of God, distorting it, and disbelief in the Hereafter. These traits are like chains that lead the wrongdoers toward the punishment of Hell. In this context, oppression is a fundamental sin that constitutes the root of all deviations and eschatological torment.
The interpretation of verse 46 of Surah Al-Arf, through clarifying the position of the Arf, the identity of its men, and their dialogue with the inhabitants of Paradise, provides a comprehensive framework for understanding the eschatological state. This verse, by emphasising the separation between the inhabitants of Paradise and Hell, the recognition of individuals by their marks, and the mens longing to enter Paradise, reveals the complexity of the hereafters scene. The analyses, including the critique of apparent contradictions in the sequence of the verses and the examination of two conflicting interpretations regarding the men (Divine saints or undecided individuals), stress the necessity of meticulous reflection on the Qurnic text. This verse, articulated in profound and concise language, delineates the path of guidance and avoidance of oppression, calling humanity to contemplate their ultimate fate.
Under the supervision of Sadegh Khademi