The People of A’raaf
Introduction
Surah al-A’raaf is a Meccan chapter except for verses 163-170 which are Medinan, it contains a total of 206 verses and was revealed after Surah Saad. This chapter is named after the subject of our article today.
The linguistic definition of al-A'raaf is: ‘It is the plural of ‘urf’ and refers to that which has been raised from a mountain and refers to those who are on the fence between paradise and hellfire.
The word al-A’araf is used twice in the Quran, once at 7:46 and the second time at 7:48. Another opinion for its linguistic definition is ‘to go’ and ‘to receive’ - there is a difference of opinion concerning who the people of al-A’araf are and the reality of al-A’araf itself. We shall discuss this in length below.
Many commentators gather all the opinions to equal around ten, some of which are discussed in detail with proofs from narrations whilst others have not been mentioned with any such detail.
وَبَيْنَهُمَا حِجَابٌۭ ۚ وَعَلَى ٱلْأَعْرَافِ رِجَالٌۭ يَعْرِفُونَ كُلًّۢا بِسِيمَىٰهُمْ ۚ وَنَادَوْا۟ أَصْحَـٰبَ ٱلْجَنَّةِ أَن سَلَـٰمٌ عَلَيْكُمْ ۚ لَمْ يَدْخُلُوهَا وَهُمْ يَطْمَعُونَ
A barrier divides the two groups with men on its heights recognizing each group by their marks: they will call out to the people of the Garden, ‘Peace be with you!’- they will not have entered, but they will be hoping. (Quran: 7:46)
What is al-A'raaf?
Imam Tabari records the following opinions;
Mujahid: It is a hijab (barrier) between paradise and hell,
Ibn Abbas: It is something honoured or which honours,
Ibn Abbas: Indeed al-A’araf is an elevation (hill) between paradise and hell, sinful people are confined upon it,
Mujahid: It is a barrier between paradise and hell - it is a wall which has a door,
Ibn Abbas: It is a wall between paradise and hell.
Who are the people of al-A'raaf?
The people of ta’wil (interpretation) differ on who these men are, why they are praised and stationed upon al-A'raaf, and for what reason will Allah place them there. The opinions are as follows;
The first opinion:
Some said they are a people from the children of Adam - their good deeds and bad deeds are equal. They were placed there until Allah decrees for them as he wished, and then he enters them into paradise due to the virtue of his mercy upon them.
Huzaifah said: they are a nation whose sins are not enough for hell and whose deeds are insufficient for paradise. When their eyes gazed upon the people of hell they said: ‘O our Lord! Do not place us with a transgressing people and they were placed there.’ Allah then descended to them and said: ‘Go! Enter paradise! For I have certainly forgiven you.’
In another variant from Huzaifah, it will be said to them: ‘Enter paradise by my virtue and my forgiveness! There is no fear upon you today and nor will you grieve.’ Huzaifah also said, ‘They will be the last to enter paradise, and they know who the people of paradise and hell are.’
Ibn Abbas said: The people of al-A’araf are a nation whose good deeds and bad deeds are equal, and their good deeds are not more than their bad deeds nor vice versa.
Ibn Abbas said: ‘Al-A'raaf is a hill between paradise and hell, the people of al-A'raaf are stationed there until Allah pardons them. He places them in a river called ‘the river of life (Hayat).’ Its border (edges) is of gold, decorated with pearls, and its soil is of musk. They are placed therein until their appearance is rectified, it begins from their necks - a white spot emerges until their whole appearance is corrected.
The most merciful (Allah) comes to them and says: Ask for what you wish! So they wish until their desires are fulfilled. He ﷻ said to them: For you is what you wished and the likes of it multiplied by seventy. They enter into paradise and they are recognised by their white mark. They are named the destitute of paradise.
Dahhak, Qatadah, Sa’id b. Jubayr and Abu Alqamah all said they are people whose deeds are the same amount.
Imam Qurtubi narrates a hadith recorded by Khaysamab b. Sulaiman in his Musnad on the authority of Jabir b. Abdullah, he said,
‘The Messenger of Allah ﷺ said’: ‘On the day of judgement the scales will weigh good deeds and whoever’s good deeds are more than the bad deeds - even by an atom’s weight shall enter paradise and whoever’s bad deeds outweigh the good deeds even by the weight of an atom’s amount will enter hell.” It was asked, ‘O Messenger of Allah! What about the one whose good and bad deeds are equal?’ ‘He ﷺ replied, ‘They are the people of al-A'raaf, they will not enter into it and they are given provision.’”
The second opinion:
Sharhabil b. Sa’d said: They are a people who went to war without the permission of their parents.
The Prophet ﷺ was asked about the people of al-A’araf and he ﷺ said, ‘They are a people who fought in the way of Allah - disobeying their parents. They were martyred, so Allah freed them from the hellfire due to fighting in his way and they were prevented from paradise due to their disobedience to their parents. They will be the last to enter paradise.
Imam Alusi adds: It was also said that they are from those who fought in the way of Allah - one of their parents was happy with them and the other was not.
Imam Fakhr ad-Din ar-Razi writes about this opinion: this opinion is under the first category of people because their good deeds equalled their bad deeds - there is no specificity for this category.
The third opinion:
Mujahid said: they are a group of pious jurists and scholars.
The fourth opinion:
Abu Mijlaz held the opinion that they are a group of Angels who are male and not female.
It is also narrated from Abu Muslim: they are Angels who are seen in the image of men, they are not men in actuality because angels are not attributed with masculinity or femininity.
The weakness of this opinion according to Imam Tabari:
The correct opinion is that which Allah stated: They are men who know the places of the people of paradise and hell. There is no authentic narration from the Prophet ﷺ which is agreed upon in its interpretation nor is there consensus of the Ummah that they are Angels.
The fifth opinion:
They are Prophets. Imam Alusi writes: Allah seated them upon a raised platform above the rest of mankind on the day of judgement to show their honour, rank and high station.
The sixth opinion:
They are the needy (Masakin) of paradise
The seventh opinion:
They are People who have debt upon them, narrated by Muslim b. Yasar
The eighth opinion:
They are the people of fitrah (natural disposition - who recognise Allah as their Lord without associating partners with him)
The ninth opinion:
They are the children of polytheists.
The tenth opinion:
The children who are born from fornication, narrated by Ibn Abbas.
The eleventh opinion:
Imam Qurtubi recorded: al-A'raaf is a raised place above the bridge, upon it is al-Abbas, Hamzah, Ali b. Abi Talib and Ja’far Dhu al-Janahain (Allah is pleased with them)
Conclusion
Imam Razi concludes with the following: “Upon investigating the opinions, the people of al-A’araf are the most honourable people on the day of judgement, whilst people are standing on that day, Allah seats them at al-A'raaf and it is a highly honourable place. When he enters the people of paradise into paradise and the people of hell into hellfire, he will then place them in the highest ranks of paradise, they will not reside except at a raised station for eternity.”
Imam Alusi concludes: “The most apparent view is that of Imam Qurtubi: the first opinion. Some of the other opinions are gathered therein also, accordingly all of the categories can be seated amongst the people of al-A’araf.”
The above discussions and opinions elucidate the fact that the reality of the people of al-A'raaf and of al-A'raaf itself is not conclusive, what we know for certain is that which is mentioned in the Quran and Sunnah, the remainder are opinions of honourable companions and scholars, and Allah knows best.
References
Quran
Mafatih al-Gayb, ar-Razi
Mu’jam al-Alfaz al-Quran al-Karim
Taj al-Urus
Jami al-Bayan, Tabari
al-Jami li Ahkam al-Quran, Qurtubi
Ruh al-Ma’ani, Alusi
Written by Ustadh Umer Asif
