The seventh surah in the Qur’an is surah Al-A’raaf, which means “The Heights”. What meaning lies in the name of that surah, and what benefit can we take from it? Below we will discuss the verses in that surah.

يَا بَنِي آدَمَ إِمَّا يَأْتِيَنَّكُمْ رُسُلٌ مِنْكُمْ يَقُصُّونَ عَلَيْكُمْ آيَاتِي ۙ فَمَنِ اتَّقَىٰ وَأَصْلَحَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

وَالَّذِينَ كَذَّبُوا بِآيَاتِنَا وَاسْتَكْبَرُوا عَنْهَا أُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ

QS Al-A’raaf (7): 35 - 36
“O children of Adam! If messengers come to you from among yourselves, relating My verses to you, then whoever is mindful of Allah and makes amends, there is no fear upon them, nor shall they grieve. But those who deny Our verses and are arrogant towards them, they are the companions of the Fire; they will abide in it forever.”

The first phrase of the verse above says “If messengers (رُسُلٌ) come to you...”. The use of the word rusulun indicates the plural, because if only one were meant the word used should be “rasul”. The messengers mentioned in this verse come from among mankind; their task is to relate the verses of Allah to people. In receiving the teaching of those messengers, mankind is divided into two kinds:

1. those who are mindful of Allah and do good (“whoever is mindful of Allah and makes amends, there is no fear upon them, nor shall they grieve”)
2. those who deny the verses of Allah and are arrogant towards them (“those who deny Our verses and are arrogant towards them”)

So the verse above divides mankind into two groups. Now, does the second group (those who deny and are arrogant towards the verses of Allah) point to disbelievers (outside Islam)? If we examine that verse further, the verses of Allah meant are of course the Qur’an, and so this second group is of course not from outside Islam. Those outside Islam certainly do not accept the Qur’an at all! Whereas this verse discusses those who deny and are arrogant towards the Qur’an.

From this verse we may also conclude that the messengers have two kinds of task. The first is to give glad tidings to those who are mindful of Allah and do righteous deeds, and at the same time they are also charged with conveying a warning to those who deny the verses of Allah.

Surah Al-A’raaf also discusses the people of paradise and the people of the Fire, as in the following verses:

1. The People of the Fire
The following verses discuss who the people of the Fire are and what their qualities are.
QS 7: 38 – 41
قَالَ ادْخُلُوا فِي أُمَمٍ قَدْ خَلَتْ مِنْ قَبْلِكُمْ مِنَ الْجِنِّ وَالْإِنْسِ فِي النَّارِ ۖ كُلَّمَا دَخَلَتْ أُمَّةٌ لَعَنَتْ أُخْتَهَا ۖ حَتَّىٰ إِذَا ادَّارَكُوا فِيهَا جَمِيعًا قَالَتْ أُخْرَاهُمْ لِأُولَاهُمْ رَبَّنَا هَٰؤُلَاءِ أَضَلُّونَا فَآتِهِمْ عَذَابًا ضِعْفًا مِنَ النَّارِ ۖ قَالَ لِكُلٍّ ضِعْفٌ وَلَٰكِنْ لَا تَعْلَمُونَ

وَقَالَتْ أُولَاهُمْ لِأُخْرَاهُمْ فَمَا كَانَ لَكُمْ عَلَيْنَا مِنْ فَضْلٍ فَذُوقُوا الْعَذَابَ بِمَا كُنْتُمْ تَكْسِبُونَ

إِنَّ الَّذِينَ كَذَّبُوا بِآيَاتِنَا وَاسْتَكْبَرُوا عَنْهَا لَا تُفَتَّحُ لَهُمْ أَبْوَابُ السَّمَاءِ وَلَا يَدْخُلُونَ الْجَنَّةَ حَتَّىٰ يَلِجَ الْجَمَلُ فِي سَمِّ الْخِيَاطِ ۚ وَكَذَٰلِكَ نَجْزِي الْمُجْرِمِينَ

لَهُمْ مِنْ جَهَنَّمَ مِهَادٌ وَمِنْ فَوْقِهِمْ غَوَاشٍ ۚ وَكَذَٰلِكَ نَجْزِي الظَّالِمِينَ

“Allah says, ‘Enter the Fire among the communities of jinn and men who passed away before you.’ Every time a community enters, it curses its sister, until when they have all entered, the last of them says of the first, ‘Our Lord, these led us astray. Bring them a double punishment of the Fire.’ Allah says, ‘For each is double, but you do not know.’ And the first of them says to the last, ‘You have no advantage over us at all. So taste the punishment for what you used to do.’ Indeed those who deny Our verses and are arrogant towards them, the gates of heaven will not be opened for them, and they will not enter paradise until a camel passes through the eye of a needle. Thus do We recompense the evildoers. For them is a bed of the Fire, and over them coverings (of the Fire). Thus do We recompense the wrongdoers”

2. The People of Paradise
The following verses discuss who the people of paradise are and what their qualities are.
QS 7: 42 - 44
وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا أُولَٰئِكَ أَصْحَابُ الْجَنَّةِ ۖ هُمْ فِيهَا خَالِدُونَ

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

وَنَادَىٰ 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 الظَّالِمِينَ

“And those who believe and do righteous deeds — We do not burden any soul beyond its capacity — they are the companions of paradise; they will abide in it forever. And We remove any rancour from their breasts; beneath them rivers flow. They say, ‘All praise be to Allah who guided us to this (paradise). We would not have been guided had Allah not guided us. Indeed the messengers of our Lord came with the truth.’ And it is called out to them, ‘That is the paradise you have been given as inheritance, for what you used to do.’ And the companions of paradise call out to the companions of the Fire, ‘Indeed we have found what our Lord promised us to be true. Have you found what your Lord promised you to be true?’ They answer, ‘Yes.’ Then a caller (an angel) announces among them, ‘The curse of Allah be upon the wrongdoers, those who bar others from the way of Allah and wish to make it crooked. They are the ones who deny the life of the hereafter.’”

The verses above divide mankind into the people of paradise and the people of the Fire. But it turns out there is still another group of people, as in surah Al-A’raaf verse 46 below:

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

“And between the two (paradise and the Fire) there is a barrier (hijaab), and upon the A’raaf are men (rijaalun) who know them all (the people of the Fire and the people of paradise) by their marks. They (the Rijalun who are upon the A’raaf) call out to the people of paradise, ‘Salaamun alaikum’. They (the people of paradise) have not yet entered it, though they long to.

What can we conclude from the verse above? It turns out there is a group of people who are upon the A’raaf, and this group of people knows the people of paradise and of the Fire.

Then who is this group of people? And what is their standing?

In essence this verse 46 is the heart of surah Al-A’raaf, so before we answer the questions above, let us first discuss deeply the terms used in the verse above, to give a deeper understanding of this surah Al-A’raaf.

• HIJAB
“And between the two (paradise and the Fire) there is a barrier (hijaab)..”
Here is the use of the word Hijab in the Qur’an:
QS Al-Hadid (57): 13

يَوْمَ يَقُولُ الْمُنَافِقُونَ وَالْمُنَافِقَاتُ لِلَّذِينَ آمَنُوا انْظُرُونَا نَقْتَبِسْ مِنْ نُورِكُمْ قِيلَ ارْجِعُوا وَرَاءَكُمْ فَالْتَمِسُوا نُورًا فَضُرِبَ بَيْنَهُمْ بِسُورٍ لَهُ بَابٌ بَاطِنُهُ فِيهِ الرَّحْمَةُ وَظَاهِرُهُ مِنْ قِبَلِهِ الْعَذَابُ

“On the day when the hypocrite men and hypocrite women say to those who believe, ‘Wait for us! We wish to take from your light.’ It is said (to them), ‘Go back behind you and seek a light (for yourselves).’ Then a wall (Arabic: bisuurin) with a gate is set up between them. Within it is mercy, and outside it, before it, is punishment.”

The wall in that verse has the same sense as the barrier in QS 7:46 above. On the basis of that verse, what is meant by hijab is the separator between the people of paradise and the people of the Fire.

Now we have understood that between the people of paradise and of the Fire there is a hijab. Returning to surah Al-A’raaf verse 46, the Rijalun who are upon the A’raaf are said to know both groups that have been separated by that hijab. Besides this, that verse also states that the Rijalul A’raaf speak with the people of paradise “...They (the Rijalun who are upon the A’raaf) call out to the people of paradise, ‘Salaamun alaikum’..”

In verse 48 it is also stated that the Rijaalul A’raaf speak to the people of the Fire, as follows: “And the men upon the A’raaf call out to men they know by their marks, saying, ‘The wealth you gathered and what you were arrogant about has been of no benefit to you.’”

Now, who are those Rijalul A’raaf? There are various views among the commentators as to who the Rijalul A’raaf are, among them:
1. People whose good and evil are in balance, so they are neither in the Fire nor in paradise
2. Believing jinn
3. Children of disbelievers who died before puberty
4. Children born of adultery
5. People who take pride in evil
6. Angels
7. Al fuqaha wal ulama (jurists and scholars)

Let us discuss the views above one by one.
The first view has no ground, because it says the Rijalul A’raaf are people whose good and evil are in balance. As we discussed above, A’raaf indicates a high place, a good place, so those who are there must surely be people whose goodness exceeds that of the people of paradise.

The second view, that they are believing jinn, also cannot be accepted: why could those jinn not enter paradise?

The third view, that they are children of disbelievers who died before puberty, runs contrary to the hadith of the Messenger of Allah which says “Everyone born into this world is born pure.” If they died before puberty then they were still pure, and their place is surely paradise.

The fourth view: a child born of adultery is not at fault; if the child worships, its place is still paradise. The act of adultery committed is the sin of the parents and has nothing to do with the child.

The fifth view is already unacceptable to reason, because that view carries a negative sense and does not fit the context of the verse.

The sixth view: let us ask ourselves what the task of angels would be in that high place.

The seventh view: if they worship, then their place is paradise

To the mind, the views above are hard to accept because they run contrary to logic and to the context of the verse. For this reason we must examine further the terms used in that verse.

• RIJAL

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

As stated in Al-A’raaf verse 46, those who are upon the A’raaf are “رِجَالٌ”. In Arabic, rijal is ordinarily used to denote a man. In essence one man is “rojul”, but the term “rijal” is often used to strengthen that man’s standing. When a person has some excellence — such as courage, generosity, learning — he may be given the title rijal as a form of honour.

Then what is the sense of “Rijal” in the Qur’an?

1. An-Nuur (QS 24): 36-37

فِي بُيُوتٍ أَذِنَ اللَّهُ أَنْ تُرْفَعَ وَيُذْكَرَ فِيهَا اسْمُهُ يُسَبِّحُ لَهُ فِيهَا بِالْغُدُوِّ وَالْآصَالِ

رِجَالٌ لَا تُلْهِيهِمْ تِجَارَةٌ وَلَا بَيْعٌ عَنْ ذِكْرِ اللَّهِ وَإِقَامِ الصَّلَاةِ وَإِيتَاءِ الزَّكَاةِ ۙ يَخَافُونَ يَوْمًا تَتَقَلَّبُ فِيهِ الْقُلُوبُ وَالْأَبْصَارُ

“In houses (بُيُوتٍ) which Allah has commanded to be raised and in which His name is remembered, glorifying His name in them morning and evening are men (Arabic: rijaal) whom neither trade nor commerce distracts from the remembrance of Allah, the establishment of prayer and the giving of zakat. They fear a day on which hearts and eyes will be in turmoil.”

In several translations of the Qur’an circulating in Indonesia we find that “بُيُوتٍ” in that verse is translated as “mosques”, whereas if we check an Arabic dictionary we find that buyuutin is the plural of bait, meaning houses, while the Arabic for mosques is masaajid.

If we open the Tafsir Durul Mantsur by Imam Suyuthi on that verse, it is explained that when that verse came down Abu Bakar came to the Messenger of Allah SAAW and asked, “O Messenger of Allah, what is meant by buyuut in that verse?” The Messenger of Allah answered, “The house of Fathimah az-Zahra.” Abu Bakar asked again, “Including the house of Fathimah, O Messenger of Allah?” (As we know, the house of Sayyidah Fathimah a.s. and the house of the Messenger of Allah SAAW adjoined one another, hence buyuut, that is, many) The Messenger of Allah answered, “Indeed the most noble of houses.”

We recall that each time the Messenger of Allah was about to enter the house of Sayyidah Fathimah he would always give the salutation, “Peace be upon you, O house of prophethood, house in which the message of Allah was placed, house through which the angels pass. Will you permit Muhammad to enter your house?” Sayyidah Zahra would answer, weeping, “Father, this house is your house, this family is your family — why ask permission?” The Messenger of Allah would answer, “Allah commanded me to ask your permission.” The Messenger of Allah always gave the same salutation whenever he was about to visit Fathimah’s house, and Sayyidah Zahra a.s. always gave the same answer.

It was in that house that the remembrance of Allah was always raised.

Returning to the discussion of Rijaalul A’raaf, verse 37 says, “men (Arabic: rijaal) whom neither trade nor commerce distracts from the remembrance of Allah, the establishment of prayer and the giving of zakat. They fear a day on which hearts and eyes will be in turmoil.”

رِجَالٌ لَا تُلْهِيهِمْ تِجَارَةٌ وَلَا بَيْعٌ عَنْ ذِكْرِ اللَّهِ وَإِقَامِ الصَّلَاةِ وَإِيتَاءِ الزَّكَاةِ ۙ يَخَافُونَ يَوْمًا تَتَقَلَّبُ فِيهِ الْقُلُوبُ وَالْأَبْصَارُ

In this verse we find the word rijal, meaning a group of people who are never heedless of the remembrance of Allah and always remember Allah, so that they have an excellence beyond others.

2. At-Taubah (QS 9): 108

لَا تَقُمْ فِيهِ أَبَدًا ۚ لَمَسْجِدٌ أُسِّسَ عَلَى التَّقْوَىٰ مِنْ أَوَّلِ يَوْمٍ أَحَقُّ أَنْ تَقُومَ فِيهِ ۚ فِيهِ رِجَالٌ يُحِبُّونَ أَنْ يَتَطَهَّرُوا ۚ وَاللَّهُ يُحِبُّ الْمُطَّهِّرِينَ

“Do not stand in that mosque ever. Indeed a mosque founded on piety from the first day is more worthy for you to stand in. Within it are men (Arabic: rijaalun) who love to purify themselves. And Allah loves those who purify themselves.”

We may conclude from the verse above that the rijal in that verse are those who purify themselves and are noble, who receive praise from Allah SWT and therefore have a distinction.

3. Al-Ahzaab (QS 33): 23

مِنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ ۖ فَمِنْهُمْ مَنْ قَضَىٰ نَحْبَهُ وَمِنْهُمْ مَنْ يَنْتَظِرُ ۖ وَمَا بَدَّلُوا تَبْدِيلًا

“Among the believers are men (مِنَ الْمُؤْمِنِينَ رِجَالٌ) who have been true to what they pledged (صَدَقُو) to Allah. Among them are those who have fulfilled their vow, and among them are those who await; and they have not changed (their pledge) in the least.”

On the basis of the verse above, we may conclude that among the believers are people who are always true (shodaquu), and these people are called by Allah SWT in that verse of the Qur’an “rijal”. So from among the believers, a group of people is sifted out again whom we call Rijalun Shadaqu.

What is the importance of those who have the quality of shodaquu?

At-Taubah (QS 9): 119

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَكُونُوا مَعَ الصَّادِقِينَ

“O you who believe! Be mindful of Allah, and be with the truthful (Arabic: Shoodiqiin)”

So those who are mindful of Allah are commanded by Allah to “be with” (not “to become”) the shaadiqiin! This shows the loftiness of the rank of those shadaquu (shadiqiin)!

4. Yusuf (QS 12): 108 - 109

قُلْ هَٰذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ ۚ عَلَىٰ بَصِيرَةٍ أَنَا وَمَنِ اتَّبَعَنِي ۖ وَسُبْحَانَ اللَّهِ وَمَا أَنَا مِنَ الْمُشْرِكِي

وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ إِلَّا رِجَالًا نُوحِي إِلَيْهِمْ مِنْ أَهْلِ الْقُرَىٰ ۗ أَفَلَمْ يَسِيرُوا فِي الْأَرْضِ فَيَنْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِنْ قَبْلِهِمْ ۗ وَلَدَارُ الْآخِرَةِ خَيْرٌ لِلَّذِينَ اتَّقَوْا ۗ أَفَلَا تَعْقِلُونَ

“Say, ‘This is my way; I and those who follow me call to Allah with sure knowledge. Glory be to Allah, and I am not among those who associate partners with Him. And We sent none before you but men (Arabic: rijaalan) to whom We gave revelation, from among the people of the towns …’”

This verse uses the word “rijal” to describe those to whom Allah gave revelation.

From the explanations above, is it at all possible that the rijal mentioned in Al-A’raaf verse 46 are believing jinn? Is it possible those rijal are children born of adultery? Is it possible those rijal are people whose reward and sin are in balance?

It is plain that “Rijal” are people who have an excellence in the sight of Allah SWT

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

Returning to Al-A’raaf verse 46, “…men (رِجَالٌ) who know (يَعْرِفُونَ) them all (كُلًّ) (the people of the Fire and the people of paradise) by their marks (بِسِيمَاهُمْ).”

We may understand from that verse that the Rijalul A’raaf recognise the people of paradise and of the Fire by the marks upon them. This means the people of paradise and of the Fire have marks that can be recognised. The marks of the people of paradise and of the Fire are also mentioned in the following verses:

• Ar-Rahman (QS 55): 41

يُعْرَفُ الْمُجْرِمُونَ بِسِيمَاهُمْ فَيُؤْخَذُ بِالنَّوَاصِي وَالْأَقْدَامِ

“The guilty will be known by their marks, and they will be seized by the forelocks and the feet.”

• Al-Fath (QS 48): 29

مُحَمَّدٌ رَسُولُ اللَّهِ ۚ وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ رُحَمَاءُ بَيْنَهُمْ ۖ تَرَاهُمْ رُكَّعًا سُجَّدًا يَبْتَغُونَ فَضْلًا مِنَ اللَّهِ وَرِضْوَانًا ۖ سِيمَاهُمْ فِي وُجُوهِهِمْ مِنْ أَثَرِ السُّجُودِ ۚ ذَٰلِكَ مَثَلُهُمْ فِي التَّوْرَاةِ ۚ وَمَثَلُهُمْ فِي الْإِنْجِيلِ كَزَرْعٍ أَخْرَجَ شَطْأَهُ فَآزَرَهُ فَاسْتَغْلَظَ فَاسْتَوَىٰ عَلَىٰ سُوقِهِ يُعْجِبُ الزُّرَّاعَ لِيَغِيظَ بِهِمُ الْكُفَّارَ ۗ وَعَدَ اللَّهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنْهُمْ مَغْفِرَةً وَأَجْرًا عَظِيمًا

“Muhammad is the Messenger of Allah, and those with him are firm against the disbelievers, merciful among themselves. You see them bowing and prostrating, seeking bounty from Allah and His pleasure. On their faces appear the marks of prostration...”

• Ali Imran (QS 3): 106

يَوْمَ تَبْيَضُّ وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ ۚ فَأَمَّا الَّذِينَ اسْوَدَّتْ وُجُوهُهُمْ أَكَفَرْتُمْ بَعْدَ إِيمَانِكُمْ فَذُوقُوا الْعَذَابَ بِمَا كُنْتُمْ تَكْفُرُونَ

“On that day there will be faces bright and shining, and faces dark and gloomy. As for those whose faces are dark and gloomy (it will be said to them), ‘Did you disbelieve after your belief? Then taste the punishment for the disbelief you used to hold.’”

From the verses above it is plain that the people of paradise and of the Fire have particular signs by which they may be known, namely the black face and the white face. Returning to Al-A’raaf verse 46, it is said that the Rijalul A’raaf recognise the people of paradise and of the Fire by their marks. As stated above, the people of paradise and of the Fire have particular signs for us to recognise. So what distinguishes us from the Rijalul A’raaf?

QS Al-A’raaf: 46

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

“And between the two (paradise and the Fire) there is a barrier (hijaab), and upon the A’raaf are men (rijaalun) who know them all (the people of the Fire and the people of paradise) by their marks. They (the Rijalun who are upon the A’raaf) call out to the people of paradise, ‘Salaamun alaikum’. They (the people of paradise) have not yet entered it, though they long to.

What distinguishes us from the Rijaalul A’raaf is:
1. The verse above states that the Rijalul A’raaf call to the people of paradise, meaning they can communicate with the people of paradise and of the Fire, whereas we can only recognise them without being able to hold speech with them.

2. QS Al-A’raaf:48 also states that the Rijalul A’raaf know what people did in this world; this distinguishes them from ordinary people

3. The Rijalul A’raaf bid the people of paradise enter paradise, and then the Rijalul A’raaf speak to the people of the Fire, to look upon those they once called astray.

On the basis of the verse above, a question arises: “Why is it not Allah who bids the people of paradise enter paradise?” In answering this question let us look at the opening verse of surah Fatihah, namely “All praise be to Allah (Rabb) who orders all the worlds”. But in another verse Allah says “By the angels who order the affair”. So who in fact orders the universe: Allah or the angels? The sense of these two verses is that the attribute of ordering belongs absolutely to Allah, but is given to other than Allah. Another example: there is a verse saying Allah takes the souls of people at death, while another verse states that the one who causes people to die is the angel of death. So the attribute of causing death, which belongs absolutely to Allah, is given to the angel of death.

So it is with the discussion of Rijaalul A’raaf above. It is Allah who determines who is in paradise and who is in the Fire, but that attribute of determining is given to the Rijalul A’raaf!

Is it possible for a human being other than the Messenger of Allah to know the deeds of people in this world?
At-Taubah (9): 105

وَقُلِ اعْمَلُوا فَسَيَرَى اللَّهُ عَمَلَكُمْ وَرَسُولُهُ وَالْمُؤْمِنُونَ ۖ وَسَتُرَدُّونَ إِلَىٰ عَالِمِ الْغَيْبِ وَالشَّهَادَةِ فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ

“And say, ‘Do deeds, for Allah will see your deeds, and so will His Messenger and the believers, and you will be returned to (Allah) the Knower of the unseen and the seen, and He will inform you of what you used to do’”

That verse states that Allah always knows the deeds of people, the good and the bad; but not only that, there are also people who know those deeds, namely the Messenger of Allah and those who believe.

Are we the believers meant in that verse? Or the scholars? If we say so, then we or the scholars ought to be able to know the outward and inward deeds of people. If we think it through logically, are we able to be a witness to the deeds of even one of our friends? Let alone a witness for all mankind?!

Before we discuss further, we must discuss the kinds of witnessing. Witnessing falls into two groups:
- syahadah jawahiriyah, that is, witness to things that are seen.
- syahadah jawanihiyah, that is, witness to what is in a person’s heart.
Are we able to carry out both those kinds of witness? We may therefore conclude that the believers discussed in the verse above are not meant generally. Then who are those believers who will be witnesses for mankind?

Fakhrurrozi says of the Rijalul A’raaf in his book entitled Al-Kabir:
“They are those who knew people in this world. They know who did good and who did evil. And they know the hearts of people. They are the ones whom Allah will give a station upon the A’raaf on the Day of Resurrection. They stand upon the A’raaf and see who is in paradise and who is in the Fire. They will say to the people of paradise, ‘Enter paradise.’ And they say to the Fire, ‘Take them!’”

Fakhrurrozi’s statement above accords with QS Fajr (89): 22 – 23 as follows:

وَجَاءَ رَبُّكَ وَالْمَلَكُ صَفًّا صَفًّا

وَجِيءَ يَوْمَئِذٍ بِجَهَنَّمَ ۚ يَوْمَئِذٍ يَتَذَكَّرُ الْإِنْسَانُ وَأَنَّىٰ لَهُ الذِّكْرَىٰ

“And your Lord comes, and the angels rank upon rank, and on that day Hell is brought near; on that day man will remember, but how will remembrance avail him?”

On the basis of the verse above we may understand that the Fire of Jahannam does not wait but comes to the people of the Fire. But before that, the Fire of Jahannam awaits the command of the Rijalul A’raaf, as the party who determine the final end — paradise or the Fire — for mankind.

So who are the Rijaalul A’raaf who can apportion paradise and the Fire?

In the book Manaqib Ali bin Abi Thalib by Ibnul Maghazili Asy-Syafi’i:
The Messenger of Allah SAW said, “There are three distinctions given to me in which Ali is included, but Ali has three distinctions in which I am not included. First, on the Day of Resurrection every prophet has a banner, but it is Ali who will carry it. Second, no prophet has a haudh except me, and it is Ali who will pour out its water. Third, I am Sayyidul A’raaf (the leader of the people upon the A’raaf) and it is I who will apportion the Fire and paradise, and that right I give to Ali bin Abi Thalib. But Ali has three distinctions in which I am not included. Ali has a father-in-law and I have no father-in-law like Ali. Ali has a wife and I have no wife like Ali. Ali has sons and I have no sons like Ali.”

From the hadith above it is plain that the right to apportion paradise and the Fire, which belongs absolutely to Allah, is given to the Messenger of Allah and then given by the Messenger of Allah to Ali bin Abi Thalib as. A question arises in our minds: what is that right shared out for?

The Messenger of Allah said, “O Ali, there are three things I swear are true. First, indeed you and the successors after you are leaders; none knows Allah except by way of knowing you. Second, none enters paradise except one who knows you and whom you know. Third, none enters the Fire except one who denies you and whom you deny.”

Below we discuss the content of the hadith above one by one:

(1) “...none knows Allah except by way of knowing you”

In discussing the statement above, let us look at the following surah:
Al-Qiyamah (75): 22

وُجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ

“Faces on that day will be radiant, looking towards their Lord …”

This verse suggests that we will see Allah with the naked eye. Can we accept with our reason that we can see Allah? Bear in mind, if Allah could be seen then Allah would occupy a place; if Allah occupied a place then Allah would be smaller than that place. This of course runs contrary to the phrase Allahu Akbar?! It means our interpretation concerning Allah is wrong! For this reason we cannot interpret or come to know Allah by ourselves. The Messenger of Allah has already given guidance by stating that knowing Allah must be by way of the Rijalul A’raaf (the Imams). It is the Imams who explain how Allah is, who Allah is, what the names of Allah are, what the attributes of Allah are, explained in detail. So that our conviction and our faith in Allah keep increasing.

(2) “..none enters paradise except one who knows you and whom you know”

Generally, Muslims know the statement that “Allah has 99 names; whoever memorises them will enter paradise”. Is it possible that by memorising 99 names one will enter paradise? The Messenger of Allah said, “Allah has 99 names; whoever takes on the character of those names will enter paradise.” So it is not memorising, but taking on the character of those names.

Returning to the discussion of the hadith above, does knowing the imams mean memorising their names? This hadith also states that many people in this world know the Imams, yet on the Day of Resurrection they are not known by the ma’shumin. So knowing is not merely memorising and being aware, but learning, keeping alive the teachings of the Imams and acting upon the teachings of the Imams.

(3) “...none enters the Fire except one who denies you and whom you deny”.

Imam Ali Zainal Abidin as said, “Whoever comes to us, welcome to his coming; he will receive sincere love from us. And whoever severs his connection with us, before they sever it we have severed it first, because we have no need of them.”

Imam Muhammad Baqir as said to his student, “O Muslim, all knowledge bearing on religion that does not come out of this house (the house of prophethood) is false.”

Imam Mahdi as said, “Whoever takes knowledge from other than us is the same as those who deny our leadership.”

QS2:189

وَأْتُوا الْبُيُوتَ مِنْ أَبْوَابِهَا ۚ

“… Enter houses through their doors, and be mindful of Allah so that you may prosper.”

Amirul Mu’minin as said, “By Allah, we are the houses meant in this verse.” It is not a house of brick and stone that is meant; it is enough that we read a book of manners about entering someone’s house from the front. Of course one does. Would Allah speak of that in the Qur’an? Where would the wonder and majesty of the Qur’an be if it spoke merely of houses? Remember the hadith of the Messenger of Allah, “Ana Madinatul Ilmi, wa Aliyyun babuha.” (I am the city of knowledge, and Ali is its gate). So whoever takes knowledge from other than the Imams has entered the house from the back (a thief).

On the basis of this discussion of Rijaalul Araaf it is plain to us that the Rijaalul Araaf are those who will apportion paradise and the Fire. The hadith of the Messenger of Allah SAAW above gives us very clear guidance that our true knowing of the Rijaalul A’raaf (Al Maksumin) is the key for us to attain paradise hereafter.