Detailed Abstract
Research Objective:
The purpose of this study is to examine the verses of Al-A'raf (Q. 7:46-49) in the exegeses of both Islamic schools (the Fariqayn: Sunni and Shi'a) in order to arrive at the correct interpretation. The presence of numerous pronouns, demonstratives, and challenging terms—such as al-A'raf (the Heights), rijal (men), and as-hab al-A'raf (the Companions of the Heights)—as well as varying interpretations regarding the speaker and addressee in certain passages on the one hand, and the existence of abundant and diverse exegetical traditions (hadiths) in the sources of both schools on the other, have led Shi'a and Sunni commentators to propose different exegetical theories regarding these verses. Given the significance of interpreting these verses to provide a more accurate depiction of the events of the Resurrection and to substantiate the intercessory power of the divine saints (awliya) on that Day, this study seeks to identify the correct interpretation among the various existing views. Achieving this goal is made possible through two analytical tools: "presentation to the Quran" ('ard 'ala al-Quran) and the "rules of preference" (qawa'id al-tarjih). Accordingly, the primary research problem of this study is to analyze and evaluate the proposed exegeses using these two tools and to identify the interpretation most aligned with the verses of Al-A'raf. This evaluation encompasses the antecedents of pronouns, referents (mushar ilayh), speakers, addressees, and particularly the terms rijal and as-hab al-A'raf.
Research Methodology:
This study is structured using a descriptive-analytical methodology with a critical analysis approach. The analytical tools employed for evaluation and critique are "presentation to the Quran" and the "rules of preference." To this end, two overarching perspectives serve as the basis of investigation: one that equates the referents of the "Men of the Heights" (rijal al-A'raf) and the "Companions of the Heights" (as-hab al-A'raf), and another that distinguishes between them, along with the specific theories proposed under each view. First, the detailed exegetical interpretations of the verses of Al-A'raf were extracted from the proponents of these theories. By systematically re-reading the verses, the antecedents of pronouns, referents, speakers, addressees, and the meanings of the terms al-A'raf, rijal, and as-hab al-A'raf were substituted and contextualized. Subsequently, through Quranic textual analysis and examining the internal context (siyaq) of the verses, with a focus on the referents of rijal and as-hab al-A'raf, the validity of each interpretation was meticulously examined. Certain criticisms led to the outright rejection of particular interpretations, while others resulted in a lack of preference ('adam al-tarjih) for them.
Research Findings:
According to the findings of this study, the majority of Shi'a and Sunni commentators—such as Allamah Tabataba'i, [Muhammad Husayn] Fadlallah, al-Zamakhshari, Fakhr al-Din al-Razi, al-Alusi, and Ibn Ashur—despite their varying interpretations of these verses, support the view of "identity equivalence" (equating the referent of the rijal al-A'raf with that of the as-hab al-A'raf). Conversely, the opposing view (distinguishing between the two) is confined to certain Shi'a commentators, such as Ayatollah Makarem Shirazi, who consider the referents of these two titles to be distinct. The evaluation of these theories has yielded the following results:
• al-Zamakhshari's Theory: He identifies both rijal al-A'raf and as-hab al-A'raf as "Muslims who are detained between Paradise and Hell due to shortcomings in their deeds (their good and bad deeds are equal)." This theory is rejected because it constitutes subjective interpretation (tafsir bi-al-ra'y), contradicts the textual context (siyaq), and unjustifiably departs from the literal meaning (zahir) of the Quran. Furthermore, it is deemed non-preferable (marjuh) due to its deviation from standard conversational norms ('urf al-guftagu) and its reliance on a weak, non-preferable grammatical construction.
• Fakhr al-Din al-Razi's Theory: He defines both titles as "the leaders of the obedient and those deserving of reward (i.e., saints, prophets, or angels)." This theory is rejected because it contradicts the context (siyaq) and the literal wording (zahir) of the verses, and is considered non-preferable (marjuh) due to its reliance on unnecessary synonymy (taraduf) and far-fetched assumptions of ellipsis (taqdir) and omission (hadhf).
• Allamah Tabataba'i's Theory: This theory is rejected because his objections to the traditions (hadiths) that distinguish between rijal al-A'raf and as-hab al-A'raf are invalid, and his semantic analysis of the word rijal is logically refuted. Additionally, it is deemed non-preferable (marjuh) due to the invalidity of its supporting evidence, unnecessary repetition, and unfounded assumption of synonymy.
• al-Alusi's Theory: He identifies both titles as "individuals whose good and bad deeds are equal," rendering them stationary on the Heights. This view is rejected due to an unwarranted and arbitrary departure from the literal text of the verses and is considered non-preferable (marjuh) because it violates standard conversational norms and relies on incorrect grammatical syntax.
• [Muhammad Husayn] Fadlallah's Theory: This theory is rejected on grounds of unwarranted departure from the literal meaning of the verses and subjective interpretation (tafsir bi-al-ra'y). It is deemed non-preferable (marjuh) due to its deviation from conversational norms, reliance on ellipsis/omission of the referent, and oversight in identifying the speaker of the command "Enter!" (udkhulu) in Verse 49.
• Ibn Ashur's Theory: He defines both titles as "a group of heavenly Muslims." This theory is rejected because of subjective interpretation (tafsir bi-al-ra'y), internal inconsistencies in interpretation, and lack of contextual cohesion (siyaq). It is also deemed non-preferable (marjuh) due to persistent ambiguity regarding the actual referent of rijal al-A'raf.
• Ayatollah Makarem Shirazi's Theory: He distinguishes between the two, identifying the rijal al-A'raf as the "weak and sin-polluted followers" and the as-hab al-A'raf as "the great leaders, prophets, Imams, and the righteous." This theory, along with an alternative view mentioned by [Amin al-Din] al-Tabarsi, is fully aligned with the Quranic text. None of the rules of preference suggest its non-preferability; on the contrary, it possesses all the criteria for preference (tarjih).
Final Conclusion:
Ultimately, this study demonstrates that there are two distinct groups on the Heights (al-A'raf): the weak and sin-polluted believers who are encompassed by divine mercy, and the grand leaders who act as their helpers and guides under all circumstances. Verses 46 and 47 refer to the group of the weak, whereas Verses 48 and 49 refer to the great leaders—namely the prophets, Imams, and the righteous. A better and more precise understanding of eschatology and the events of the Resurrection, as well as the substantiation of the intercessory power of the divine saints (awliya) on the Day of Judgment, are among the key theological insights gained from this correct interpretation.