Surah Al-Araaf: Difference between revisions

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))

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))

An explanation of the stories of Prophets: Nuh, Salih, Lut, and Shuayb.

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))

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))  

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))

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))

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))

The negation of any partners with Allah; proofs for the negation of the polytheists’ objects of worship.

An order to the Prophet to observe the right path; the virtuous creation to whom the hearts are inclined.

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))