This book is a rewritten and compiled rendition of exegetical lectures examining verses 44 to 48 of Surah Al-A'raf from the Holy Qur'an. These verses, centred around the concept of Al-A'raf, the position of the oppressed, and Divine mercy and justice, open a window towards a deeper understanding of the hereafters system and the categorisation of humankind before the Lord. The purpose of this work is to provide a comprehensive and coherent analysis of these verses in a fluent and solemn language that not only conveys the profound Qur'anic meanings but also, through literary allusions and metaphors, guides the reader towards reflection on exalted concepts. This treatise, with an organised and scholarly structure, elucidates the position of Al-A'raf, the characteristics of its people, and the relationship between Divine justice and mercy in the fate of humans.
In verse 46 of Surah Al-A'raf, the Almighty states:
And upon the heights are men who recognise each [by] their mark.
The exegete emphasises in explaining this verse that the term rijl in this context does not refer solely to men, but to all human beings, both women and men. This interpretation arises from the cultural and customary norms at the time of the Qur'ans revelation, when explicit mention of womens names was less common due to social constraints. Nevertheless, sin and eschatological responsibility are not restricted by gender, and women are also among the people of Al-A'raf. Just as the breeze of Divine mercy blows upon all humans, so too is the burden of sin laid upon both genders.
This viewpoint aligns with lexical analyses of the word rijl in Arabic, where in some Qur'anic contexts it denotes humans in a general sense. This interpretation stresses gender equality before God and distances from limiting eschatological accountability to a particular gender.
Contrary to some traditional exegeses which consider Al-A'raf a physically elevated place, such as a summit in the hereafter, the exegete interprets Al-A'raf as the multitude and abundance of the oppressed. This multitude, which surpasses both the inhabitants of Paradise and Hell, bestows upon Al-A'raf an unparalleled grandeur. Just as the multitude of stars in the night sky manifests the cosmoss majesty, the abundance of the oppressed accentuates Al-A'rafs status within the hereafter system.
This view extends the literal meaning of al-A'raf (meaning elevation or recognition) into a social and numerical domain. Al-A'raf is the position of a group that is neither entirely faithful nor wholly unbelieving, but stands in between these two. The multitude of this group reflects the abundance of those who were oppressed or weak in this world and are thus encompassed by Divine mercy.
The exegete divides humans in the hereafter system into three groups: the believers, who by reason of righteous deeds are guided towards Paradise; the oppressors, who by their tyranny are cast into Hell; and the oppressed, who occupy the position of Al-A'raf, standing between these two groups. This classification, akin to three branches of a robust tree, reveals the destiny of humans before Divine justice.
The oppressed, who are addressed in verse 48, due to incapacity and ignorance, become recipients of Divine infinite mercy. The Almighty states in this verse:
And those who are in the Fire will say to those in Paradise, Pour upon us some water or from whatever Allah has provided you. They will say, Indeed, Allah has forbidden them both to the disbelievers.
This verse demonstrates the separation between the inhabitants of Paradise and Hell and emphasises that the oppressed, due to the absence of intentional wrongdoing, are protected from Divine punishment.
The exegete stresses that Hell is the abode of oppressors, while the oppressed, owing to their incapacity and ignorance, are safeguarded from Divine punishment. The Almighty states in verse 48 of Surah Al-A'raf:
And those upon the heights will call to men recognised by their marks, [saying], What has made you enter Hell? They will say, We were not of those who prayed, (Note: This phrase is from the next verses in Qur'anic context, but continuing the original text as per the source) ... but in this text, the verse referred to is:
And those upon the heights will say to men recognised by their marks, What has availed you your gathering and what you used to arrogantly gather? Are these the ones you swore that Allah would never have mercy upon them? Enter Paradise; no fear will be upon you, nor will you grieve.
This Divine address responds to the oppressors who considered the oppressed deprived of Gods mercy. Just as rain of mercy falls upon parched earth and revives it, Divine mercy guides the oppressed towards Paradise.
The exegete rejects the common notion that God is more compassionate than parents and insists that the Almighty lacks a heart in the human sense. Just as the sun provides light and warmth without emotional involvement, God acts according to justice and His essence. The oppressed enter Paradise due to Divine justice, not emotional pity, and the oppressors are forgotten for their rejection of Divine signs.
This perspective emphasises the distinction between Divine attributes and human qualities. In Islamic theology, God is free from creaturely traits such as emotional feelings. Divine mercy and wrath emanate from His essence and are enacted based on justice.
The exegete refers to verse 51 of Surah Al-A'raf:
Those who took their religion as amusement and play and were deluded by the worldly life. So today We will forget them as they forgot the meeting of this Day of theirs and [as] they used to deny Our verses.
This Divine forgetfulness signifies deprivation of mercy and is a direct consequence of the conscious denial by disbelievers. Like a gardener who plants seed in barren soil and consequently is deprived of fruit, the disbelievers, due to denial of Divine verses, are excluded from mercy.
The exegete differentiates between disbelievers and oppressors. Disbelievers are those who treat religion as frivolity and are deceived by worldly pride, denying Divine verses. Oppressors, besides disbelief, commit acts of injustice. This distinction is akin to the difference between the root and branches of a tree: disbelief is the root of denial, and oppression is its behavioural branches.
This analysis emphasises the varying degrees of sin. Disbelievers are condemned for denying the fundamentals of religion, such as monotheism and resurrection, while oppressors are condemned for their tyrannical deeds, such as exploiting others.
The exegete poses the question of how one can relate to a God who lacks a heart in the human sense and answers that this relationship must be based on servitude and acceptance of Divine justice. God is likened to a precise and just mechanism that functions independently of human emotions and dispenses mercy and punishment based on His essence. Humans must, like a farmer sowing good seed, act righteously and submit to Divine justice to position themselves within His mercy.
This view underscores the importance of servitude and acceptance of the just Divine order. God is free from human emotional traits, and His mercy stems from His self-sufficient essence.
The exegete notes the oppression inflicted by tyrants upon the oppressed, whom they regarded as workers and subordinates, and claimed that the oppressed would also enter Hell. God, by granting mercy to the oppressed, invalidates this claim. Just as a cool breeze alleviates the fatigue of a labourer under the scorching sun, Divine mercy liberates the oppressed from the tyranny of the oppressors.
This analysis critiques the oppressive social structures that burdened the oppressed. By admitting the oppressed into Paradise, God manifests His justice against the tyranny of oppressors.
This exegesis, through examining verses 44 to 48 of Surah Al-A'raf, provides a comprehensive portrayal of the hereafter system, the position of Al-A'raf, and Divine mercy and justice. Al-A'raf, as the position for the oppressed, is not merely a place of recognition but a symbol of the multitude of those positioned between faith and disbelief. The Almighty, through His infinite mercy, guides the oppressed to Paradise and deprives oppressors and disbelievers of mercy due to denial and tyranny. This treatise, by emphasising the transcendence of God from human attributes, demonstrates that Divine mercy and punishment are founded upon His intrinsic justice rather than human emotions. Human relation with God must be based on servitude and acceptance of this justice to enter the path of His boundless mercy.
Supervised by Sadegh Khademi
