of Nokounam, may his sacred secret be sanctified (Session 1291)
The Holy Quran, like a profound and boundless ocean, presents divine knowledge to humanity through clear and guiding verses. Verses 46 and 47 of Srah Al-Arf delineate the station of Al-Arf and the characteristics of its men, portraying a novel depiction of the scenes of the Hereafter and the condition of those who stand between Paradise and Hell, awaiting Divine mercy. These verses, in a language rich with symbolism, address themes such as the veil between the inhabitants of Paradise and Hell, the recognition of the men of Al-Arf by their countenances, and their supplication for entry into Paradise and deliverance from Hell. They present profound questions regarding the identity of these men and the nature of Al-Arf before the exegetes. This treatise endeavours, through reflection on these verses and analysis of the dialogues among the otherworldly groups, to elucidate their concepts with a deep and systematic approach, employing eloquent and dignified language to provide a coherent framework for understanding these matters.
In verse 46 of Srah Al-Arf, the Holy Quran clearly mentions the existence of a veil between the inhabitants of Paradise and Hell. This veil, like a spiritual curtain, separates the two groups, yet it raises questions regarding its nature and function. Is this veil a permanent barrier or is it occasionally lifted to allow dialogue between the two parties?
وَبَيْنَهُمَا حِجَابٌ ۚ وَعَلَى الْأَعْرَافِ رِجَالٌ يَعْرِفُونَ كُلًّا بِسِيمَاهُمْ ۚ وَنَادَوْا أَصْحَابَ الْجَنَّةِ أَن سَلَامٌ عَلَيْكُمْ ۚ لَمْ يَدْخُلُوهَا وَهُمْ يَطْمَعُونَ
And between them is a veil, and on Al-Arf are men who recognise each by their marks. And they call out to the companions of Paradise, Peace be upon you! they have not yet entered it, though they long for it.
The veil, in this verse, resembles a wall that separates two opposing realms, yet the dialogues between the inhabitants of Paradise and Hellsuch as those mentioned in the preceding verses (e.g., verse 44) and requests like seeking water in other verseschallenge the assumption of whether the veil is occasionally removed or has a dynamic essence. This question acts as a key to a more precise understanding of the verses, inviting reflection on the temporal and spatial sequence of the events in the Hereafter. It appears that the veil is not merely a physical barrier but also a symbol of spiritual separation between felicity and misery, which, by Divine will, may sometimes permit communication between the two groups.
Al-Arf, like an elevated place between Paradise and Hell, is a station where men stand and observe both groups. The Quran refers to it with the term Al-Arf (the heights), which raises questions about its nature and function. Is Al-Arf merely a lofty place, or does it hold a spiritual rank for a particular group? This question, like a guiding light, illuminates the path of interpretation and leads us towards understanding the identity of the men of Al-Arf.
In verse 46, the Quran speaks of the men on Al-Arf who know each by their marks, i.e., each of the inhabitants of Paradise and Hell is recognised by their countenance. This recognition, indicating deep knowledge, presents two conflicting interpretations for exegetes: first, that the men are akin to Divine saints or Imams, who, with divine insight, comprehend the inner states of individuals; second, that they are undecided persons whose sins and merits are balanced and who await Divine mercy.
The first interpretation attributes the men to Divine saints who, through visionary knowledge, recognise the inhabitants of Paradise and Hell by their faces and conditions. However, the phrase and they long for (Paradise) challenges this assumption, since Divine saints, with their exalted status, would not harbour yearning or desire for Paradise. Therefore, the second interpretation, which presents these men as undecided individuals, appears more consistent with the apparent meaning of the verses. These persons resemble travellers midway, neither fully of Paradise nor Hell, passing their time in anticipation of Divine judgement.
The phrase know each by their marks in verse 46 indicates a form of recognition through which the men of Al-Arf identify the inhabitants of Paradise and Hell. This recognition, like a mirror, reflects the inner states of individuals through their countenances. Here, one may liken this recognition to a psychological ability whereby, through observing external states, a person perceives the depths of anothers being. An example from psychological circles, in which observing facial expressions and behaviours reveals illnesses and states, elucidates this recognition well. It is as if the men of Al-Arf, with otherworldly insight, discern the anxiety of the damned and the tranquillity of the blessed from their countenances.
Nonetheless, given their yearning (and they long for), this knowledge cannot be at the level of Divine saints. Rather, it belongs to individuals who, despite possessing relative insight, remain in a state of uncertainty and plead with God not to be among the wrongdoers.
Verse 46 mentions the call of the men of Al-Arf to the inhabitants of Paradise with the phrase And they called out to the companions of Paradise, Peace be upon you! This greeting, imbued with peace and goodwill, indicates benevolence or the unstable position of the men. However, the phrase they have not yet entered it raises a question: How can the inhabitants of Paradise, described in verse 44 as already in Paradise, not have entered it yet? This apparent contradiction has puzzled exegetes.
To resolve this enigma, one may suppose that this dialogue occurs prior to the final entry of the inhabitants into Paradise. It appears as if the men of Al-Arf, from their elevated otherworldly station, address those on the threshold of Paradise, offering them greetings and wishing them well. This call serves as a bridge between the two realms, reflecting the unstable station of the men, who are neither in Paradise nor Hell but stand amid hope and expectation.
Verse 47 of Srah Al-Arf records the supplication of the men of Al-Arf who, upon seeing the denizens of Hell, beseech God not to make them among the wrongdoers:
وَإِذَا صُرِفَتْ أَبْصَارُهُمْ تِلْقَاءَ أَصْحَابِ النَّارِ قَالُوا رَبَّنَا لَا تَجْعَلْنَا مَعَ الْقَوْمِ الظَّالِمِينَ
And when their eyes are turned towards the companions of the Fire, they say, Our Lord, do not make us among the wrongdoing people.
This prayer, like a cry from the depths of their being, indicates the unstable station of the men. Witnessing the torment of the damned, whose faces reflect anxiety and distress, they implore God for protection from the fate of the oppressors. This supplication denotes their awareness of their sins and their hope for Divine mercy, which shines as a light in the darkness, guiding them towards felicity.
The word rijl (men) in the Quran is sometimes used to denote males and sometimes distinguished individuals regardless of gender. However, within the context of pre-Islamic Arab culture, where women held a lower social status, rijl commonly referred to men or prominent persons. This cultural backdrop serves as a framework for understanding the verses, indicating that the mention of men in verse 46 likely refers to a specific group of individuals with special status. Nevertheless, the question regarding the inclusion of women in this concept gently invites contemplation on the universality of Quranic knowledge.
In pre-Islamic Arab culture, naming women was sometimes considered a breach of privacy. Therefore, the mention of men in the verse may reflect this cultural norm. Yet, the Holy Quran expresses concepts with a comprehensive language that transcends cultural limitations. It appears that the men of Al-Arf, whether male or female, are individuals who, with otherworldly insight, recognise the inhabitants of Paradise and Hell by their countenances.
Some traditions identify Al-Arf as the abode of Divine saints or Imams, while others depict it as the place of undecided individuals. However, due to contradictions or lack of authentic chains of
