In fact, the belief in ‘Araf was unanimous among the theologians. However, there were some minor differences among the scholars on three points:

• What is the nature of ‘Araf?

• Who are those esteemed individuals that are stationed on ‘Araf?

• Who are the people in waiting at ‘Araf?

The distinguished author had discussed these issues in brief, and we would shed light on these questions in some detail.

What Is The Nature Of ‘Araf?

There were few statements about the nature of ‘Araf.

It was a wall between the Paradise and Hell. This view was popular among the theologians and the same view has been preferred by the author of this book. This notion was also supported by a Qur’anic Verse and some narrations of the Prophet:

فَضُرِبَ بَيْنَهُم بِسُورٍ لَّهُ بَابٌ بَاطِنُهُ فِيهِ الرَّحْمَةُ وَظَاهِرُهُ مِن قِبَلِهِ الْعَذَابُ

“A wall shall be erected between them. It will have a gate and inside the gate are the blessings of God, while chastisement is outside of it” (57:13).

Similarly, at another place it was related:

وَبَيْنَهُمَا حِجَابٌ

“There shall be a veil between them [the residents of Paradise and the dwellers of Hell]” (7:46).

It could be that ‘Araf were the pinnacles of this wall. These might be the mounds between the Paradise and Hell. It might be the Pul al-Sirat (A delicate bridge over which righteous would cross to enter the paradise). It stood for the Imams of Ahl al-Bayt.

Allama Al-Majlisi, after quoting all of these five versions had said that if we studied these views in depth then there was no basic difference between each of these possibilities, and they all point out to the same reality. The only difference was in the style of presentation.

The purpose of this description was to tell that there was a place between Paradise and Hell, where there were no subtleties of the Paradise and no hardships of the Hell. This had been given various names. In this respect, it was not a thin wall like mundane partitions, but it was quite spacious and worthy of dwelling, because of its height and its hill-like structure.

As ‘Araf is a plural of Arafa, which literary meant a hair from a horse’s mane or the crown of a rooster. For this reason, it had been addressed as the pinnacles of a wall. This showed that there is not much difference between various statements, and all of these reports are focussed to the same meaning that it was a place that was neither fully like paradise nor completely hellish.

So far as the conflict of these four accounts as compared to the fifth description was concerned, it simply came out to be the difference between apparent and inner connotations of a phrase. Allama Sayyid Shabbar had reproduced some narrations in Haqq Al-Yaqin, in which after naming the Imams as the true inner meanings of ‘Araf, he said, “From this Hadith and some other Ahadith of the same type it becomes obvious that ‘Araf stands for different meanings and it provides a basis for agreement between various traditions.”

Who Are The Distinguished People Of People Of ‘Araf (As-hab al-’Araf)

It was accepted that there might be some people present at ‘Araf on the Day of Judgement, who had the capability to recognise people through certain signs, that who among them belonged to the Paradise and who was destined for the Hell. It was stated in the Qur’an:

وَعَلَى الْأَعْرَافِ رِجَالٌ

“And on the most elevated places (‘Araf) there shall be men who know all by their marks” (7:46).

There was however, some dispute among theologians that who those people were? The majority of Shi’a scholars agreed that they were the Prophet and his holy progeny who would have the authority. They would be sitting in a casement made of red rubies. It was reported in Basae-rud-Darajat, from Imam Ja’far As-Sadiq (‘a) that - they (People of ‘Araf) would initially dispatch the true believers to the Paradise. They would make these people travel over Pul al-Sirat in a comfortable manner.

People of ‘Araf would then send Infidels, Polytheists, Nawasib and Khawarij to Hell, while the frail and sinful Shi’as along with others would stay there and only those among them who qualified for their intercession would be allowed to enter the Paradise and those who were not pardoned would stay there permanently. This information was contained in various authentic narrations. It was mentioned in Tafsir Majma-al-Bayan and Basae-rud-Darajat from Asbag Ibn Nabata, who said that once he came to the company of Amir Al-Mu’minin and asked him to elaborate on the Qur’anic Verse:

وَعَلَى الْأَعْرَافِ رِجَالٌ

“Wa Alal ‘Araf’e-Rijal…” (7:46).

He replied, “Pity is on you, O! Ibn Kawa. We the Ahl al-Bayt will be stationed at the boundary of the Paradise and Hell. We shall recognise those who had been our followers and helpers from certain signs and dispatch them to the Paradise, and those who are our enemies will also be recognised from their signs and sent to the Hell.”

Another narration suggested that they might be the custodians of the Paradise and Hell, stationed in virtual human forms or they could be the respected scribes or even selected believers of highest ranks.

However, the first possibility was more authentic and acceptable, since the rest had not been authenticated by the statements of the Imams.

Recognition (Marefa) Of As-hab al-’Araf Is The Key To Enter The Paradise

When it was been proven that Ashabul-Arafa were the Prophet and his progeny, then it had also been established that their marefa was the key to entering Paradise, as stated by the author of this book and various other narrations found in established books.

Who Will Remain In ‘Araf

We would like to know, who those people were that will be abandoned in ‘Araf. There were following suggestions in this respect:

• sinful Shi’as,

• those whose virtues and sins were in equal proportion, and they are not permissible for the Paradise due to their deeds.

• they might be those people, who were not burdened with the religious decrees in the world, such as children, schizophrenic and many others of the same type.

• mentally retarded, who could not distinguish between good and bad?

• those who lived in the times between two Prophets.

• those who lived where God’s message had not reached.

• those who have not heard of the religious divides, and even if they knew this divide was not capable of making a right choice.

• those who might be simple-minded Muslims, who did not understand the true significance of Ahl al-Bayt but they were also not friends with their enemies. These were the people who were referred to in the Qur’anic Verse of Surah At-Tawbah:

وَآخَرُونَ مُرْجَوْنَ لِأَمْرِ اللَّهِ إِمَّا يُعَذِّبُهُمْ وَإِمَّا يَتُوبُ عَلَيْهِمْ وَاللَّهُ عَلِيمٌ حَكِيمٌ

“There are some people who are in wait about God’s decision. It is up to God to punish them or forgive them. God is all Knowing and all Wise” (9:106).

These statements regarding the people of ‘Araf though appear to be contradictory; in fact they had no real difference between them. Investigations carried out by Shaykh Al-Mufid, Allama Al-Majlisi and Sayyid Abdullah Shabbar showed that the above-mentioned groups would initially be made to stay in ‘Araf on the day of resurrection. Those who could be pardoned would enter the paradise due to the intercession of the Prophet and Imams, and the rest would be permanently stationed there.

A summary of Imam Ja’far As-Sadiq’s statement in Tafsir Al-Qummi informed that they the Ahl al-Bayt will be present at the ‘Araf and their Shi’as would be entering the Paradise without interrogation. At that time Imams would ask their errant Shi’as, see your brothers who are entering the Paradise without examination. At that moment, the wayward Shi’as would address them,

“Peace is on you, as you have desired to enter the paradise, thinking in mind that intercession of the Prophet and that of Imams might be available to you.”

They will then be told to look into the Hell and see their enemies. When they see them, they will cry, “Do not assemble us O, Lord with the unjust people.”

At this moment, the Prophet and Imams would address the people of Hell, whom they would recognise through certain signs, “Look, your pride and numerical strength have not benefited you at all.”

Clarification Of A Doubt

One could argue that a person who had entered Paradise on the strength of his deeds, and another person through the intercession of the Prophet both have ended up as equals in the Paradise, which was against the Justice of God.

The reply to this doubt was that no one qualified for the paradise solely on the strength of his or her deeds, except with the kindness of God. Moreover, who could say that these two persons would share the same status in the Paradise as there were different categories of the heaven?