Surah Al-Araaf

Introduction

Name of Chapter and Reason for its Name

This chapter contains various Divine teachings, and one of the topics in this chapter is about Araaf, which is a place where man will first rise up on the Day of Judgement. The only place where the area and location of Araaf is mentioned in the Quran is in verses 46 to 49 of this chapter. ((Sayyid Muhammad Husayn Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Volume 8, Page 132))

Chapter Number

This chapter is the 7th chapter of the Quran.

Number of Verses

This chapter contains 206 verses. ((Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 5)) ((Mahmud Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil (1986), Volume 2, Page 85))

Place of Revelation

This chapter is Makki one, except for a few verses in which there is a difference [in opinion]. ((Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil (1986), Page 85)) ((Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 6)) ((Tabrisi, Majma al-Bayan fi Tafsir al-Quran (1988), Volume 4, Page 608)) According to some narrations, verse 163 of this chapter was revealed in Medina. ((Tabataba’i, Al-Mizan fi Tafsir al-Quran (1971), Page 14)) ((Tabrisi, Majma al-Bayan fi Tafsir al-Quran (1988), Page 608)) Some commentators believe that 8 verses of this chapter were revealed in Medina. ((Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil (1986), Page 85))

Axis and Content

Important Concepts in this Surah

Verses 1-9: The revelation of the book, and the sending of the Messengers; heedlessness towards the Prophets’ reminders; the end of the ignorant ones; and the ones who act on these reminders. This chapter is one of the chapters that begins with the disjointed letters of the Arabic alphabet, otherwise known as Huroof al-Muqattaat. Therefore, we can consider the objective of this chapter to be the same as that of the other chapters that begin in the same way. ((Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 5)) The meaning of these letters is taken as ‘Surely, Allah is the most Knowledgeable and the most Superior’ ((Ibid., Page 6)), and ‘Surely Allah is the most Superior.’ ((Ibn Kathir Damashqi, Tafsir al-Quran al-Azim (1998), Volume 3, Page 348)) The intended meaning of “those to whom the apostles were sent,” in verse 6 are the Divine Prophets ((Ibid., Page 349)) ((Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 9)), and this verse does not include the angels. ((Ibid))

Verses 10-25: The creation of man and the utilization of the earth for them; the story of Satan’s stoning, and the descent of Prophet Adam.

The intended meaning of ‘establish’ in verse 10: “Certainly We have established you on the earth, and made in it [various] means of livelihood for you. Little do you thank” is domination and authority. ((Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 19)) The word ‘degraded’ in verse 13, “Be gone! You are indeed among the degraded ones” means contempt and deplored. ((Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 354)) ((Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 29))

Verses 26-36: A warning to the sons of Prophet Adam regarding Satan’s sedition; abstinence from excess in the hope of exploiting blessings; and an admonition to man to bring forth piety. The intended meaning of ‘garment of Allah-wariness’ in verse 26, “Yet the garment of Allah wariness-that is the best” is the covering of internal evil, and piety has been likened to that garment which covers sins - such as polytheism, etc. ((Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 70))

Verses 37-53: An explanation of the characteristics of man on the Day of Judgement; the mentioning of Araaf, its location and specifics.

Araaf is a place for people who are on the veil in between those in Heaven and Hell, and they reproach the inhabitants of Hell. ((Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 122)) The word ‘veil’ in verse 46 which says: “There will be a veil between them; And on the Elevations (Araaf) will be certain men who will recognize each of them by their marks” means a covering, and the top part of the veil and a sand dune, while Araaf means the mane of a horse and a donkey’s crown and is the top part of something. The intended meaning of Araaf is the top part of a veil which overlooks the inhabitants of Heaven and Hell; ((Ibid., Page 121)) and it has been said that this veil is a barrier between the inhabitants of Hell and Heaven. ((Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 375))

Verses 54-58: The plan of the whole universe; the creation of the throne; the order of the universe; the guarantee of sustenance through the coming down of rain; and the obligation of [giving] the Divine thanks as a result. In verse 54 which says: “Indeed your Lord is Allah, who created the heavens and the earth in six days,” a group of commentators have considered the creation of the universe in six days to mean a consecutive week and understand the six days to be from Sunday to Friday. ((Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 362))

Verses 59-102: An explanation of the stories of Prophets: Nuh, Salih, Lut, and Shuayb.

These verses start with the story of Prophet Nuh and his people at the time when the heads of the people accused him of misguiding [them]. In his response, Prophet Nuh exonerates himself by saying “O my people, I am not in error” (Surah al-Araaf, Verse 61), and by explaining “Rather, I am an apostle from the Lord of all of the worlds.” ((Ibid)) He sets the record straight regarding his Prophetic mission from the One Lord. ((Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 388)) ((Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 175))

The intended meaning of ‘wrath’ in verse 71: “He said, ‘Punishment and wrath from your Lord has become due against you.’” is that from which abstinence is necessary ((Ibid., Page 179)), and has also been interpreted as violent or wrath. ((Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 390))

Thereafter, there is a reminder of the fate of the people of Thamood, Lut, and Shuayb, and the contention of the leaders of the people with the Prophets, the fate of those peoples who were corrupt and outside of the monotheistic lifestyle is mentioned. They were not bound to any Divine promise or covenant, and this is the key reason for the sending of a specific chastisement upon them. It is for this reason that Allah tests the nations during the time of revelation to the Prophets, and if there is a lack of adherence, then another custom is sent as a test, for instance, deception and persuasion. ((Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 195)) ((Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 403))

The intended meaning of ‘stress’ and ‘sufferings’ in verse 94: “We did not send a Prophet to any town without inflicting its people with stress and distress so that they might entreat [Allah’s forgiveness]” are illnesses of the body. ‘Distress’ in this verse applies to social difficulties. ((Ibid))

Verses 103-171: The story of Bani Israil and Prophet Musa. These verses tell a detailed account regarding Prophet Musa, Firaun, and the Bani Israil from their time of extreme poverty and torture at the hands of Firaun’s people - to the time of the his defeat and the drowning of his people in the sea. It also tells us about the settling and accompaniment of the Bani Israil and Prophet Musa, as well as other various events. ((Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Pages 209-300)) ((Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Pages 407-449))

Verses 172-179: An explanation regarding Alam al-Zhar (a world preceding this one). In these verses there is a reminder about man’s promise and covenant before creation, and they explain man’s innate nature of searching for Allah. ((Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 451))

Verses 180-186: The centrality of the Divine names in the plan of the universe; and the return of all of the affairs to Allah.

Man’s guidance or misguidance depends upon one’s own actions with regard to the Divine names, meaning his faith or atheism. In regards to the Divine innate nature there is no difference between a believer and a disbeliever. ((Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 341))

Verses 187-188: Knowledge of the unseen is specific to Allah.

In verse 187: “They question you concerning the Hour…” there is a reference to the people of Quraysh who would ask the Prophet about the time of the Day of Judgement, while their intention was to deny that day. The response to them also comes in verse 187 which says: “Say, ‘Its knowledge is only with my Lord: none except Him shall manifest it at its time. It will weigh heavy on the heavens and the earth.” Knowledge about the Day of Judgement is specific to Allah and information about this topic weighs heavy on the skies and the earth. ((Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 468)) ((Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 370))

Verses 189-198: The negation of any partners with Allah; proofs for the negation of the polytheists’ objects of worship.

Verses 198-206: An order to the Prophet to observe the right path; the virtuous creation to whom the hearts are inclined.

“Adopt [a policy of] excusing [the faults of the people],” in verse 199 has been interpreted as ‘to take lightly, forgive, and pardon’ with regards to the polytheists for a period of ten years, and then to be severe against them. Another interpretation of this is seeking a forgiving attitude in response to the actions of man. ((Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 480)) In other words, the intended meaning of this passage is hiding the mistakes of man in affairs that are related to the Prophet. ((Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 380))

Controversial Verses in this Chapter

Verse 54: “Indeed your Lord is Allah, who created the heavens and the earth in six days, and then settled on the Throne.”

إِنَّ رَبَّكُمُ اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ يُغْشِي اللَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ مُسَخَّرَاتٍ بِأَمْرِهِ أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ تَبَارَكَ اللَّهُ رَبُّ الْعَالَمِينَ٥٤

A group of commentators believe that the creation of the world in six days was in consecutive days of a week, and they believe it was from Sunday to Friday ((Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 382)); but other commentators have interpreted it as allocated to an interval of time or stages of creation. ((Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 362)) A number of them believe that the skies have levels of corporeal creation that are visible above the Earth and surround it, ((Ibid., Volume 10, Page 150)) and their creation was not sudden and did not just appear out of nothing, rather they were formed from material whose parts were similar and existed previously. This material was first changed into parts and then its parts were separated, and one part was used to create the Earth. Thereafter, a part was sent to the sky and was also changed into parts. In a specific time, these became the seven skies. ((Ibid., Page 151))

The commentators who take the intended meaning of creation in six days to mean the power of Allah upon His creations was very swift [are wrong], because the aforementioned passage does not deliberate on the speed of creation. ((Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil (1986), Page 380)) ((Tabrisi, Majma al-Bayan fi Tafsir al-Quran (1988), Page 217))

Verse 143: “When Musa arrived at Our tryst and his Lord spoke to him, he said, ‘My Lord, show [Yourself] to me, that I may look at You!’ He said, ‘You shall not see Me.’”

وَلَمَّا جَاءَ مُوسَى لِمِيقَاتِنَا وَكَلَّمَهُ رَبُّهُ قَالَ رَبِّ أَرِنِي أَنْظُرْ إِلَيْكَ قَالَ لَنْ تَرَانِي وَلَكِنِ انْظُرْ إِلَى الْجَبَلِ فَإِنِ اسْتَقَرَّ مَكَانَهُ فَسَوْفَ تَرَانِي فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ مُوسَى صَعِقًا فَلَمَّا أَفَاقَ قَالَ سُبْحَانَكَ تُبْتُ إِلَيْكَ وَأَنَا أَوَّلُ الْمُؤْمِنِينَ١٤٣

In verse 143, in regards to the use of negative emphasis or total negation regarding the observability of Allah with the word ‘Lan’, some commentators have concluded that seeing Allah in this world is impossible, whereas in the hereafter it is possible. ((Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 421)) Meanwhile, the Mutazilah have deemed that seeing Allah in this world and the next world is impossible. ((Ibid)) Another group [of commentators] have interpreted the intended meaning of observing Allah as Ilm al-Dururi (evident knowledge) and deny the vision [of Allah] in corporeal terms because observance is specific to corporeal matter, and observability [of Allah] is a form of Ilm al-Dururi – something that is evident, incorporeal and intangible – such as the manifestation of thought. ((Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Volume 8, Page 239))

Discussions on this Chapter

According to the Sunni Traditions

Verse 5: “Then their cry, when Our punishment overtook them, was only that they said, ‘We have indeed been wrongdoers!’”

فَمَا كَانَ دَعْوَاهُمْ إِذْ جَاءَهُمْ بَأْسُنَا إِلَّا أَنْ قَالُوا إِنَّا كُنَّا ظَالِمِينَ٥

No arabic of a hadith

Abdullah ibn Masood quotes the Prophet of Allah as having said: “A group of people will not be destroyed if even one from amongst them is forgiven.” He said to Abd al-Malik, “How is this?” He replied: “Then he recited this verse, ‘Then their cry, when Our punishment overtook them, was only that they said, ‘We have indeed been wrongdoers!’” ((Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 349))

Verse 6: “We will surely question those to whom the apostles were sent, and We will surely question the apostles.”

فَلَنَسْأَلَنَّ الَّذِينَ أُرْسِلَ إِلَيْهِمْ وَلَنَسْأَلَنَّ الْمُرْسَلِينَ٦

It has been narrated by al-Muharibi, from Layth, from Nafi, from Ibn Umar who said that the Prophet of Allah said: “All of you are protectors, and all of you are responsible for that which you protect - so a leader will be asked about that which he protects, and a man will be asked about his family, and a woman will be asked about her husband’s house, and a servant will be asked about the wealth of his master.” ((Ibid.))

Verse 12: “Said He, ‘What prevented you from prostrating, when I commanded you?’ ‘I am better than him,’ he (Satan) said. ‘You created me from fire and You created him from clay.’”

قَالَ مَا مَنَعَكَ أَلَّا تَسْجُدَ إِذْ أَمَرْتُكَ قَالَ أَنَا خَيْرٌ مِنْهُ خَلَقْتَنِي مِنْ نَارٍ وَخَلَقْتَهُ مِنْ طِينٍ١٢

From Aisha who said that the Prophet of Allah said: “The angels were created from light, Satan from a smokeless flame of fire, while Adam was created from what was described to you.” ((Ibid., Page 353))

Verse 16: “‘As You have consigned me to perversity,’ he said, ‘I will surely lie in wait for them on Your straight path.’”

قَالَ فَبِمَا أَغْوَيْتَنِي لَأَقْعُدَنَّ لَهُمْ صِرَاطَكَ الْمُسْتَقِيمَ١٦

It has been narrated from Suburah ibn Abu al-Fakih who said that he heard the Prophet of Allah say: “Satan sat in wait for the son of Adam in all of his paths. He sat in the path of Islam, saying, ‘Would you embrace Islam and abandon your religion and the religion of your forefathers?’ However, the son of Adam disobeyed Satan and embraced Islam. So Satan sat in the path of Hijrah (migration in the cause of Allah), saying, ‘Would you migrate and leave your land and sky?’ But the parable of the Muhaajir (the migrater) is that of a horse in his stamina - he disobeyed Satan and migrated. So Satan sat in the path of jihad, against one's self and with his wealth, saying, ‘If you fight, you will be killed, your wife will remarry and your wealth will be divided.’ But he disobeyed him and performed the jihad.” ((Ibid., Page 354))

The Prophet of Allah said: “Therefore, whoever among them (the Children of Adam) does this and dies, it is a promise from Allah that He will admit him into Paradise. If he is killed, it is a promise from Allah that He will allow him into Paradise. If he drowns, it is a promise from Allah that He will permit him into Paradise. If an animal breaks his neck, it is a promise from Allah that He will welcome him into Paradise.” ((Ibid.))

Verse 26: “‘O Children of Adam! We have certainly sent down to you garments to cover your nakedness, and for adornment. Yet the garment of Allah-wariness—that is the best.’ That is [one] of Allah’s signs, so that they may take admonition.”

يَا بَنِي آدَمَ قَدْ أَنْزَلْنَا عَلَيْكُمْ لِبَاسًا يُوَارِي سَوْآتِكُمْ وَرِيشًا وَلِبَاسُ التَّقْوَى ذَلِكَ خَيْرٌ ذَلِكَ مِنْ آيَاتِ اللَّهِ لَعَلَّهُمْ يَذَّكَّرُونَ٢٦

It has been narrated from Sumrah ibn Jundub who quotes the Prophet of Allah as having said: “For you are the garments of whiteness so wear them, for surely they are pure and pleasant, and shroud yourselves with them when you die.” ((Ibid., Page 365))

Verse 29: “Say, ‘My Lord has enjoined justice,’ and [He has enjoined,] ‘Set your heart [on Him] at every occasion of prayer, and invoke Him, putting your exclusive faith in Him. Even as He brought you forth in the beginning, so will you return.’”

قُلْ أَمَرَ رَبِّي بِالْقِسْطِ وَأَقِيمُوا وُجُوهَكُمْ عِنْدَ كُلِّ مَسْجِدٍ وَادْعُوهُ مُخْلِصِينَ لَهُ الدِّينَ كَمَا بَدَأَكُمْ تَعُودُونَ٢٩

Sad ibn Jubayr narrates from Ibn Abbas who said that the Messenger of Allah stood up and gave a speech, saying, “O people! You will be gathered in the presence of Allah while you are barefooted, naked and uncircumcised. ‘As We began the first creation, We shall repeat it. (It is) a promise binding upon Us. Truly, We shall do it.’” ((Ibid., Page 363))

Verse 30: “A part [of mankind] He has guided and a part has deserved [to be consigned to] error, for they took devils for guardians instead of Allah, and supposed they were guided.”

فَرِيقًا هَدَى وَفَرِيقًا حَقَّ عَلَيْهِمُ الضَّلَالَةُ إِنَّهُمُ اتَّخَذُوا الشَّيَاطِينَ أَوْلِيَاءَ مِنْ دُونِ اللَّهِ وَيَحْسَبُونَ أَنَّهُمْ مُهْتَدُونَ٣٠

Abu Hazim narrates from Sahl ibn Sad who said that the Prophet of Allah said: “Surely a servant who commits an action which the people perceive to be an act of the people of Paradise, is (actually) from the people of Hell; and surely one who commits an action which the people perceive to be an act of the people of Hell, is from the people of Paradise, and the actions are only the seals.” ((Ibid.))

Verse 31: “O Children of Adam! Put on your adornment on every occasion of prayer, and eat and drink, but do not waste; indeed He does not like the wasteful.”

يَا بَنِي آدَمَ خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ وَكُلُوا وَاشْرَبُوا وَلَا تُسْرِفُوا إِنَّهُ لَا يُحِبُّ الْمُسْرِفِينَ٣١

Qatadah narrates from Amr ibn Shuayb, from his father, from his grandfather, that the Prophet of Allah said: “Eat, drink, dress and be sincere to that which is not dubious, but do not be excessive, for surely Allah loves to see His blessings upon His servants.” ((Ibid., Page 366))

Verse 46: “And here will be a veil between them. And on the Elevations will be certain men who recognize each of them by their marks. They will call out to the inhabitants of paradise, ‘Peace be to you!’ They (the people of paradise) will not have entered it, though they would be eager to do so.”

وَبَيْنَهُمَا حِجَابٌ وَعَلَى الْأَعْرَافِ رِجَالٌ يَعْرِفُونَ كُلًّا بِسِيمَاهُمْ وَنَادَوْا أَصْحَابَ الْجَنَّةِ أَنْ سَلَامٌ عَلَيْكُمْ لَمْ يَدْخُلُوهَا وَهُمْ يَطْمَعُونَ٤٦

Yahya ibn Abd al-Rahman al-Mazni narrates from his father who said that they asked the Prophet of Allah regarding the companions of al-Araaf and he replied: “They were people who were killed in the way of Allah because of the sins of their fathers - so they will be prevented from entering Paradise because of their fathers’ sins, but they will be prevented from entering Hell because they were killed in the way of Allah.” ((Ibid., Page 376))

Abu Zarah narrates from Amr ibn Jareer who said that the Prophet was asked regarding the companions of al-Araaf and he replied that: “They are the others - there is a separation between them and the servants. When the Lord of the worlds empties the separation between the servants, He will say: ‘You are those people who because of your good (deeds), I have removed you from Hell, but you cannot enter into Paradise; so you are emancipated, therefore watch from Paradise anything that you desire.” ((Ibid., Page 378))

Verse 172: “When your Lord took from the Children of Adam, from their loins, their descendants and made them bear witness over themselves, [He said to them,] ‘Am I not your Lord?’ They said, ‘Yes indeed! We bear witness.’ [This,] lest you should say on the Day of Resurrection, ‘Indeed we were unaware of this.’”

وَإِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ مِنْ ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلَى أَنْفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ قَالُوا بَلَى شَهِدْنَا أَنْ تَقُولُوا يَوْمَ الْقِيَامَةِ إِنَّا كُنَّا عَنْ هَذَا غَافِلِينَ١٧٢

Iyad ibn Himar narrates that the Prophet of Allah quotes Allah as having said: “I created My servants Hunafah (monotheists), but the devils came to them and deviated them from their religion, prohibiting what I had allowed.” ((Ibid., Page 451))

Al-Sari ibn Yahya mentions that al-Hasan ibn al-Hasan narrates from al-Aswad ibn Sari, from Bani Sad who said, “I participated with the Prophet of Allah in four invasions. The tribe dealt (harshly) with the people’s offspring after killing the combatants. When the news reached the Prophet, he became angry. He said, ‘Why are the tribes dealing (like this) with the progeny?’ Then a man said, ‘Are they not the children of the polytheists?’ said the Prophet replied: ‘The best of you are the children of the polytheists. There is not a person who is born except that he is born upon a fitrah (innate nature), until they deny their fitrah by proclaiming with their tongues that they are a Christian or a Jew.’” Al-Hasan said, “By Allah!” Allah said in His book, “When your Lord took from the Children of Adam, from their loins, their descendants and made them bear witness over themselves, [He said to them,] ‘Am I not your Lord?’ They said, ‘Yes indeed! We bear witness.’” ((Ibid.))

Verse 180: “To Allah belong the Best Names, so supplicate (to) Him by them, and abandon those who commit sacrilege in His Names. Soon they shall be requited for what they used to do.”

وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَى فَادْعُوهُ بِهَا وَذَرُوا الَّذِينَ يُلْحِدُونَ فِي أَسْمَائِهِ سَيُجْزَوْنَ مَا كَانُوا يَعْمَلُونَ١٨٠

Abu Hurayrah quotes the Prophet of Allah as having said: “Verily, Allah has ninety-nine Names, a hundred less one; whoever counts (and preserves) them, will enter Paradise. Allah is Witr (One) and He loves al-Witr (the odd numbered things).” ((Ibid., Page 464))

Verse 187: “They question you concerning the Hour, when will it set in? Say, ‘Its knowledge is only with my Lord: none except Him shall manifest it at its time. It will weigh heavy on the heavens and the earth. It will not overtake you but suddenly.’ They ask you as if you were in the know of it. Say, ‘Its knowledge is only with Allah, but most people do not know.’”

يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا قُلْ إِنَّمَا عِلْمُهَا عِنْدَ رَبِّي لَا يُجَلِّيهَا لِوَقْتِهَا إِلَّا هُوَ ثَقُلَتْ فِي السَّمَاوَاتِ وَالْأَرْضِ لَا تَأْتِيكُمْ إِلَّا بَغْتَةً يَسْأَلُونَكَ كَأَنَّكَ حَفِيٌّ عَنْهَا قُلْ إِنَّمَا عِلْمُهَا عِنْدَ اللَّهِ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ١٨٧

Abd al-Rahman narrates from Abu Hurayrah that the Prophet of Allah said, “The Hour will not commence until the sun rises from the west. When it rises (from the west) and the people see it, then all of the people will believe. However, this is when faith will not benefit a soul that did not believe beforehand, nor earned good (while) in faith. The Hour will (all of a sudden) commence while two men have spread a garment between them, and they will neither have time to conclude the transaction nor to fold up the garment. The Hour will begin after a man milked his animal, but he will not have time to drink it. The Hour will start when a man is making his watering hole (for his animals), but they will not have time to make use of the pool. The Hour will commence when a man has raised his hand with a bite to his mouth, but he will not even be able to eat it.” ((Ibid., Page 469))

According to the Shia Traditions

Verses 8 and 9: “The weighing [of deeds] on that Day is a truth. As for those whose deeds weigh heavy in the scales—it is they who are the felicitous. As for those whose deeds weigh light in the scales—it is they who have ruined their souls because they used to wrong Our signs.”

8وَالْوَزْنُ يَوْمَئِذٍ الْحَقُّ فَمَنْ ثَقُلَتْ مَوَازِينُهُ فَأُولَئِكَ هُمُ الْمُفْلِحُونَ٨ وَمَنْ خَفَّتْ مَوَازِينُهُ فَأُولَئِكَ الَّذِينَ خَسِرُوا أَنْفُسَهُمْ بِمَا كَانُوا بِآيَاتِنَا يَظْلِمُونَ٩

Ibn Abu al-Dunya in Al-Ikhlaas narrates from Ali ibn Abi Talib who said: “A person who prefers his outer [appearance] over his inner one in this world, his scale (of deeds) will be light on the Day of Judgement; but whoever prefers his inner over his outer in this world, his scale on the Day of Judgement will be heavy.” ((Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 15))

In Al-Ihtijaaj there is a narration from Hisham ibn al-Hakam, from al-Sadiq that an atheist asked, “Is it not so that deeds will be weighed?” The Imam replied: “No, deeds are not bodies so as to be weighed, rather they are a characteristic of an act that the doer does, and no one can know the weight, but if one wants to gain that knowledge by counting, then there is nothing that is unknown to Allah.” The man further questioned: “So what is the meaning of mizan (scale)?” He replied, “It means the preference of deeds.” ((Ibid., Page 16))

In Al-Tawheed in a chain from Abu Muammar al-Sudani, from Amir al-Momineen that in a narration he said, “The meaning of the verses ‘As for those whose deeds weigh heavy in the scales’ and ‘As for those whose deeds weigh light in the scales’ are that good actions and evil actions will be weighed against the good actions, therefore good actions will result in a weighty scale and evil deeds will result in a light scale.” ((Ibid., Page 17))

Verse 11: “Certainly We created you, then We formed you, then We said to the angels, ‘Prostrate before Adam.’ So they [all] prostrated, but not Iblis: he was not among those who prostrated.”

وَلَقَدْ خَلَقْنَاكُمْ ثُمَّ صَوَّرْنَاكُمْ ثُمَّ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ لَمْ يَكُنْ مِنَ السَّاجِدِينَ١١

In Nahj al-Balagha, in a sermon from Imam Ali regarding the description of Adam’s creation, “Then Allah asked the angels to fulfill His promise with them and to accomplish the pledge of His injunction to them by acknowledging Him through prostration, and submission to His honored status. So Allah said: ‘Prostrate to Adam, so they prostrated except Iblis (Satan).’ Self-importance withheld him and vice overcame him.” ((Ibid., Page 60))

Verse 12: “Said He, ‘What prevented you from prostrating, when I commanded you?’ ‘I am better than him,’ he said. ‘You created me from fire and You created him from clay.’”

قَالَ مَا مَنَعَكَ أَلَّا تَسۡجُدَ إِذۡ أَمَرۡتُكَۖ قَالَ أَنَا۠ خَيۡرٞ مِّنۡهُ خَلَقۡتَنِي مِن نَّارٖ وَخَلَقۡتَهُۥ مِن طِينٖ ١٢

In Al-Kafi, there is a narration from Abu Abdillah which says: “The first sin that came about from inner self-conceit and pride was from Iblis.” ((Ibid., Page 59))

Verse 16: “‘As You have consigned me to perversity,’ he said, ‘I will surely lie in wait for them on Your straight path.

قَالَ فَبِمَا أَغْوَيْتَنِي لَأَقْعُدَنَّ لَهُمْ صِرَاطَكَ الْمُسْتَقِيمَ١٦

In Al-Kafi, Ali ibn Ibrahim narrates from Abu Abdillah who said: “After Adam was expelled from paradise, Jibrail was sent to him and he told him, ‘Was it not so that Allah created you with His own hands, blew from His own soul into you, ordered the angels to prostrate to you, made His servant your wife, gave you a place in paradise and made it all permissible for you? Was it not so that He forbade you to eat from that tree? With all of this, why did you still eat from that tree and disobey Allah?’ Adam replied, ‘What should I do? Iblis deceived me and swore that he was a well-wisher for me, how could I imagine that one of Allah’s creations would lie about swearing in Allah’s name?’” ((Ibid., Page 61))

Verse 26: “‘O Children of Adam! We have certainly sent down to you garments to cover your nakedness, and for adornment. Yet the garment of Allah-wariness—that is the best.’ That is [one] of Allah’s signs, so that they may take admonition.”

يَا بَنِي آدَمَ قَدْ أَنْزَلْنَا عَلَيْكُمْ لِبَاسًا يُوَارِي سَوْآتِكُمْ وَرِيشًا وَلِبَاسُ التَّقْوَى ذَلِكَ خَيْرٌ ذَلِكَ مِنْ آيَاتِ اللَّهِ لَعَلَّهُمْ يَذَّكَّرُونَ٢٦

In a narration from Abu al-Jarood, from Abu Jafar regarding the verse, “‘O Children of Adam! We have certainly sent down to you garments to cover your nakedness, and for adornment. Yet the garment of Allah-wariness—that is the best.’ he said, ‘The intended meaning of the word ‘garments’ are those garments which you wear; and the intended meaning of the word ‘adornment’ is property and wealth; and the intended meaning of ‘garment of Allah-wariness’ is a garment of modesty - therefore a modest person is like the person who has clothes on his body, and has covered his private areas, even if he has no clothes; as opposed to a lewd person who no matter how many clothes he wears his private areas are still visible.’” ((Ibid., Page 88))

Verse 29: “Say, ‘My Lord has enjoined justice,’ and [He has enjoined] ‘Set your heart [on Him] at every occasion of prayer, and invoke Him, putting your exclusive faith in Him. Even as He brought you forth in the beginning, so will you return.’”

قُلْ أَمَرَ رَبِّي بِالْقِسْطِ وَأَقِيمُوا وُجُوهَكُمْ عِنْدَ كُلِّ مَسْجِدٍ وَادْعُوهُ مُخْلِصِينَ لَهُ الدِّينَ كَمَا بَدَأَكُمْ تَعُودُونَ٢٩

It has been narrated from Ibn Miskan, who said that he asked Abu Abdillah regarding the meaning of the verse, ‘Set your heart [on Him] at every occasion of prayer.’ He replied: “This verse is regarding the Qiblah.” ((Ibid., Page 90))

Al-Halabi quotes Abu Abdillah in regards to this verse, ‘Set your heart [on Him] at every occasion of prayer,’ that he replied, “The intended meaning is a Masjid in which Islam has been established, and the meaning of the verse is to turn yourself to Masjid al-Haram in a newly established Masjid.” ((Ibid.))

Verse 32: “Say, ‘Who has forbidden the adornment of Allah which He has brought forth for His servants, and the good things of [His] provision?’ Say, ‘These are for the faithful in the life of this world, and exclusively for them on the Day of Resurrection.’ Thus do We elaborate the signs for a people who have knowledge.

قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبَادِهِ وَالطَّيِّبَاتِ مِنَ الرِّزْقِ قُلْ هِيَ لِلَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا خَالِصَةً يَوْمَ الْقِيَامَةِ كَذَلِكَ نُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَعْلَمُونَ٣٢

It has been narrated from Yunus ibn Ibrahim who said that: “I went to Abu Abdillah while I was wearing a coat and hat of marten on my body. Abu Abdillah looked at me but he said nothing. I asked him, ‘May I be sacrificed for you, my cloak and coat are made from marten, what do you say about that?’ Abu Abdillah replied, ‘There is no objection to marten.’ I told him that the material that has been used was silk. He said, ‘There is no problem with this also, because when Husayn ibn Ali was killed - upon his holy body there was a cloak of marten.’” ((Ibid., Page 92))

Verse 38: “He will say, ‘Enter, along with the nations who passed before you of jinn and humans, into the Fire!’ Every time that a nation enters [hell], it will curse its sister [nation]. When they all rejoin in it, the last of them will say about the first of them, ‘Our Lord, it was they who led us astray; so give them a double punishment of the Fire.’ He will say, ‘It is double for each [of you], but you do not know.’”

قَالَ ادْخُلُوا فِي أُمَمٍ قَدْ خَلَتْ مِنْ قَبْلِكُمْ مِنَ الْجِنِّ وَالْإِنْسِ فِي النَّارِ كُلَّمَا دَخَلَتْ أُمَّةٌ لَعَنَتْ أُخْتَهَا حَتَّى إِذَا ادَّارَكُوا فِيهَا جَمِيعًا قَالَتْ أُخْرَاهُمْ لِأُولَاهُمْ رَبَّنَا هَؤُلَاءِ أَضَلُّونَا فَآتِهِمْ عَذَابًا ضِعْفًا مِنَ النَّارِ قَالَ لِكُلٍّ ضِعْفٌ وَلَكِنْ لَا تَعْلَمُونَ٣٨

In Al-Kafi from a chain of narrators by Muhammad ibn Muslim, he quotes Abu Jafar who said regarding the verse, “No one led us astray except the guilty,” that “because the guilty ones invite people to their path, and that the same affair which Allah has narrated from the criminals about when they are all gathered in Hell they will say, ‘…the last of them will say about the first of them, ‘Our Lord, it was they who led us astray; so give them a double punishment of the Fire.’’ He says regarding them that, ‘Every nation who will enter Hell will curse another nation - so when they stand opposite to each other, they will all hate one another and each one will curse the other - which means that they are in contention with one another. One will say to another one that you brought me here, and he will reply back, and everyone will want to lay the blame on the other, and one will compel the other to confess. However, in this way they will be subjecting themselves to a great chastisement, because they are ignorant that that day is not a day of the acceptance of excuses, nor will it be a day of salvation.’” ((Ibid., Page 136))

Verse 43: “We will remove whatever rancor there is in their chests…”

وَنَزَعْنَا مَا فِي صُدُورِهِمْ مِنْ غِلٍّ تَجْرِي مِنْ تَحْتِهِمُ الْأَنْهَارُ وَقَالُوا الْحَمْدُ لِلَّهِ الَّذِي هَدَانَا لِهَذَا وَمَا كُنَّا لِنَهْتَدِيَ لَوْلَا أَنْ هَدَانَا اللَّهُ لَقَدْ جَاءَتْ رُسُلُ رَبِّنَا بِالْحَقِّ وَنُودُوا أَنْ تِلْكُمُ الْجَنَّةُ أُورِثْتُمُوهَا بِمَا كُنْتُمْ تَعْمَلُونَ٤٣

Ibn Abu Hatam and Abu al-Shaykh narrate from Ali ibn Abi Talib who said: “I swear by Allah that the verse, ‘We will remove whatever rancor there is in their chests,’ has been revealed regarding us, the people of Badr.” ((Ibid., Page 139))

Verse 44: “…Then a caller will announce in their midst, ‘May Allah’s curse be on the wrongdoers!’”

وَنَادَى أَصْحَابُ الْجَنَّةِ أَصْحَابَ النَّارِ أَنْ قَدْ وَجَدْنَا مَا وَعَدَنَا رَبُّنَا حَقًّا فَهَلْ وَجَدْتُمْ مَا وَعَدَ رَبُّكُمْ حَقًّا قَالُوا نَعَمْ فَأَذَّنَ مُؤَذِّنٌ بَيْنَهُمْ أَنْ لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ٤٤

Muhammad ibn al-Fadil narrates from Abu al-Hasan al-Ridha that he said regarding the verse, ‘Then a caller will announce in their midst, ‘May Allah’s curse be on the wrongdoers!’’ that “The caller will be Amir al-Momineen Ali.” ((Ibid.))

Verses 46 and 47: “And there will be a veil between them. And on the Elevations will be certain men who recognize each of them by their marks. They will call out to the inhabitants of Paradise, ‘Peace be to you!’ (They will not have entered it, though they would be eager to do so). And when their look is turned toward the inmates of the Fire, they will say, ‘Our Lord, do not put us among the wrongdoing lot!’”

وَبَيْنَهُمَا حِجَابٌ وَعَلَى الْأَعْرَافِ رِجَالٌ يَعْرِفُونَ كُلًّا بِسِيمَاهُمْ وَنَادَوْا أَصْحَابَ الْجَنَّةِ أَنْ سَلَامٌ عَلَيْكُمْ لَمْ يَدْخُلُوهَا وَهُمْ يَطْمَعُونَ٤٦ وَإِذَا صُرِفَتْ أَبْصَارُهُمْ تِلْقَاءَ أَصْحَابِ النَّارِ قَالُوا رَبَّنَا لَا تَجْعَلْنَا مَعَ الْقَوْمِ الظَّالِمِينَ٤٧

Zararah said that Abu Jafar asked him, “What do you say regarding the companions of Araaf?” He replied: “They are certainly not outside of the two states, either they are believers or disbelievers. If they enter Paradise they are believers, otherwise they are disbelievers.” He said, “By Allah, they are neither believers nor disbelievers, for if they were believers they would not remain in Araaf, and just like other believers they would have entered Paradise; and if they were disbelievers, then they would have no place in Araaf also, for with other disbelievers they would have entered the Hellfire. However, they are a group of people whose good and evil are equal.” Zararah said, “In conclusion, are they people of Paradise or Hell?” He said, “Just as Allah has not said anything regarding them, you must also not say anything.” The companion questioned: “Should I pass over their affair to Allah?” He said, “Yes, just as Allah has subjected them to His will. If He wishes to be merciful, then He will enter them into Paradise; and if He wishes to punish them for their sins, then He will send them to Hell, but He has not oppressed them.” Zararah said, “Will the disbelievers go to Paradise?” He said, “No.” Then he asked: “Will those who are not disbelievers go to Hell?” He said, “No, unless Allah wants it. O Zararah, if you are surprised regarding that which I have said (i.e. unless Allah wants it) and you do not accept it, then you have left the truth, and the knot between your faith and affirmation has been opened up.” ((Ibid., Page 142))

In Al-Basaair, in a narration from Jabir ibn Yazeed who said, “I asked Abu Jafar ‘“What is Araaf?’ He replied, ‘The people of Araaf are the most respected creation of Allah, the Almighty.’” ((Ibid., Page 144))

A narration from Abu Baseer quotes Abu Abdillah who said regarding the commentary of the verse, ‘And on the Elevations will be certain men who recognize each of them by their marks.’ that “We are the companions of Araaf, because those whom we recognize, their return will be towards Paradise and whoever we do not recognize, their end will be towards Hell.” ((Ibid., Page 145))

It has been narrated from al-Asbagh ibn Nabatah that he said, “I was in the presence of Amir al-Momineen when a man asked the meaning of the verse, ‘And on the Elevations will be certain men who recognize each of them by their marks.’ Ali replied to him, ‘We are the Araaf who recognize our helpers by their marks, we are the Araaf that no one can recognize Allah except through our path, we are the Araaf who on the Day of Judgement will stand between Paradise and Hell and no one will enter Paradise unless we have recognized them, and they recognize us; and no one will enter Hell except those who do not recognize us and we do not recognize them. This is the meaning of the verse. If Allah wants to make them recognize, so that they recognize His strength, and they come to Him through an ordained door, then Allah has ordained for us to be His door and path. That opening that whoever wants to enter His realm, must enter through that door.’” ((Ibid.))

Verse 54: “Indeed your Lord is Allah, who created the heavens and the earth in six days, and then settled on the Throne…”

إِنَّ رَبَّكُمُ اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ يُغْشِي اللَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ مُسَخَّرَاتٍ بِأَمْرِهِ أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ تَبَارَكَ اللَّهُ رَبُّ الْعَالَمِينَ٥٤

Salman al-Farsi narrates that: “Amir al-Momineen Ali was giving an answer to al-Jathaliq and he said, ‘The angels carry the Throne of Allah, and His Throne is not like you imagine it such as a seat, rather it is something that is limited, created, and designed by Allah’s design, and Allah is its Owner, but not that He sits on it’” ((Ibid., Page 162))

Verse 172: “When your Lord took from the Children of Adam, from their loins, their descendants and made them bear witness over themselves, [He said to them,] ‘Am I not your Lord?’ They said, ‘Yes indeed! We bear witness.’ [This,] lest you should say on the Day of Resurrection, ‘Indeed we were unaware of this.’”

وَإِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ مِنْ ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلَى أَنْفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ قَالُوا بَلَى شَهِدْنَا أَنْ تَقُولُوا يَوْمَ الْقِيَامَةِ إِنَّا كُنَّا عَنْ هَذَا غَافِلِينَ١٧٢

Zararah narrates from Hamran, from Abu Jafar who said, “The moment that Allah, the All-High created creation, first He created sweet water and salty and bitter water - and then mixed them together, and He took dust from the earth and rubbed them together intensely. Thereafter, He said to the righteous companions, who on that day were particles with life next to Him, ‘Go towards Paradise in peace.’ Then he said to the corrupt companions, ‘Go towards the Hellfire for I do not care about you.’ Thereafter He said, ‘Am I not your Lord?’ They said, ‘Yes indeed! We bear witness.’ [This,] lest you should say on the Day of Resurrection, ‘Indeed we were unaware of this,’” ((Ibid., Page 323))

Abdullah ibn Sinan narrates from Abu Abdillah whom he asked regarding the verse which says, “The original nature endowed by Allah according to which He originated mankind” which original nature is it that Allah mentions? The Imam replied, “It is Islam which Allah took a promise of Tawheed from His creation and then said to the believer and disbeliever, ‘Am I not your Lord?’ Creation has been fashioned upon an Islamic original nature.” ((Ibid., Page 324))

Verse 201: “When those who are Allah-wary are touched by a visitation of Satan, they remember [Allah] and behold, they perceive.”

إِنَّ الَّذِينَ اتَّقَوْا إِذَا مَسَّهُمْ طَائِفٌ مِنَ الشَّيْطَانِ تَذَكَّرُوا فَإِذَا هُمْ مُبْصِرُونَ٢٠١

Abu Baseer narrates from Abu Abdillah whom he asked regarding the meaning of this verse, “When those who are Allah wary are touched by a visitation of Satan, they remember [Allah] and behold, they perceive.” The Imam replied: “It is regarding a servant who makes a decision to commit a sin, but then suddenly falls into the remembrance of Allah and stops oneself, and this is the meaning of ‘they remember [Allah] and behold, they perceive.’” ((Ibid., Page 385))