Al-A'raf 46: Between the two groups (dwellers of the Paradise and dwellers of the hell), there is a wall (barrier) and people who stand on the A’raf and know everyone by their faces; while they have not entered the Paradise yet, they greet the dwellers of Paradise, hoping to join among them.

In Surah Al-A'raf, verse 46: Between the two sides, the people of Paradise and the people of Hell, there is a veil, and on the A'raf there are men who know everyone by their faces, who, though they have not yet entered Paradise, hoping to enter, call out to the people of Paradise: Peace.

The people of Paradise and of Hell have been separated into two sides. Between them there is a veil. Just as today we watch on a television screen the conduct and movements of a gathering, say a conference or a celebration, they too will watch each other on a veil like this. Before the people of Paradise enter Paradise, at the place called A'raf; A'raf means a high, wide area, or a gathering. Those who will stay here for a while between those entering Paradise and the people of Hell, who, having served their punishment and hoping to enter Paradise, will in the end enter Paradise, these people call out from a high place to the people of Paradise, longing for it: Peace be upon you, they say.

The people of the A'raf.

These may be the following people. Now, according to my own reasoning, of course.

The rest we always say as we told it, by the inspiration my Lord gave us or by vision. With our reasoning we say this: They come to the nafs al-mulhima, don't they, they come to the gate of miracles, they live Islam. They live Islam. But, there, even though they have tayy-i mekan, crossing distances in an instant, even though they reach the gate of miracles in (?), they can also become unbelievers. That is, they can also go to denial. For example, Mevlana's father shut himself in the house, shut himself in a room, and Mevlana says to his mother: Why isn't my father seen? And she says: I don't know, my son, he hasn't gone out for a week, he's shut in his room, she says, he stays there, she says.

He knocks on the door, Mevlana goes in, his father tells him the situation; why don't you go out, he says. And his father says: My son, we have tayy-i mekan. One of my friends died. We went to pray his funeral prayer, and they said he went as an unbeliever. We regarded him as more advanced than us. If he went as an unbeliever, how will we go before our Lord, he says, out of fear I cannot go out, he says. And you, he says, when our Lord gave the command to prostrate, he says, you did not prostrate; from behind, he says, I pushed you down into prostration, he says. Sir, in this case, he says, in this case.

You, what does he say? When he says, you are of the people of faith, then Mevlana's father says: When I die, he says, do not bury my son next to me, he says. When Mevlana died, they could not find a place, let's bury him next to his father, they say. Out of respect his father stands up toward the coffin there, in Konya. Such people, that is, those in the state of tayy-i mekan who go there in doubt. Not without faith, though. He went with faith, but in doubt. That is the people of the A'raf. That is what comes to my mind. In doubt. They will enter after they become mutmain, at peace. Even the nafs al-ammara will enter Paradise after suffering its punishment and becoming mutmain, won't it? The nafs al-lawwama too, after suffering its punishment if its sins are more, will enter Paradise.

Sir, or else, through the good deeds he did, since his doubt is not gone, even if a little, if his good deeds outweigh, he will enter Paradise. Compared to this, tayy-i mekan, against that, that is, against the nafs al-mulhima and the nafs al-lawwama, since the nafs al-mulhima is higher, though there should be no doubt there, he is still in doubt. When will that doubt be lifted? It will be lifted at the nafs al-mutmainna. There, he could not become nafs al-mutmainna, but went with that doubt, with his what-ifs. But in return for what he did, Allah Almighty did not punish him, because he did them. That doubt is separate; that doubt has to be removed so that he may go to Paradise.

So those people of the A'raf, with this (?), with this (?), those who will enter Paradise and those who will go to Hell, they recognize them with this (?). Because they know who did what, how they went, how they behaved in the world, these, in this way, those people of the A'raf, those, those people from there greet those who will enter Paradise with peace. They too, because of these doubts, taking refuge in Allah Almighty's mercy, are people who hope to enter Paradise. They did not go as sinners, they went in obedience to Allah, but they were in doubt. Wondering in their hearts whether our Lord will punish us for this doubt of ours, there, hoping for their Lord's mercy, they are the ones who say peace to the people of Paradise.

Yes.

What are we saying now? Let's read the verse again. Having completed this much, let's read the verse. Between the two sides, the people of Paradise and the people of Hell, there is a veil. A veil, and on the A'raf there are men who know everyone by their faces. Who, though they have not yet entered Paradise, hoping to enter, call out to the people of Paradise: Peace. The people of Paradise and of Hell have been separated into two sides. Between them there is a veil. Just as today we watch on a television screen the conduct and movements of a gathering, say a conference or a celebration, they too will watch each other on a veil like this.

Before the people of Paradise enter Paradise, at the place called A'raf; A'raf means a high, wide area, or a gathering. Those who will stay here for a while between those entering Paradise and the people of Hell, who, having served their punishment and hoping to enter Paradise, will in the end enter Paradise, call out from a high place to the people of Paradise, longing for it. Peace be upon you, they say. A'raf, according to this meaning, those who by (?) worship have earned Allah's high ranks: the martyrs. Yes, we are also explaining the meaning of the A'raf according to one meaning. Of the A'raf: those who by (?) worship have earned Allah's high ranks, the martyrs, and some of the prophets.

These people waiting on the A'raf, so that they can be aware of the states of those who will enter Paradise and Hell, watch them for a while from this high place, we say. Here, in fact, there is a need to explain this again, to correct it, a need to correct it. One meaning of the A'raf: those who by (?) worship have earned Allah's high ranks, the martyrs, and some of the prophets. This is right. From here on: these people waiting on the A'raf, so that they can be aware of the states of those who will enter Paradise and Hell, watch them for a while from this high place, we said. This is a separate group. Now, the prophets and the martyrs are separate. These people waiting on the A'raf are not just these prophets and martyrs.

We will bring some clarity here anyway. There are omissions sometimes, so to speak. Here it seems as if these prophets and martyrs are waiting there in this state, it seems as if they are waiting. It conveys that meaning. We will put a distinction there. What are we saying? The martyrs who have earned Allah's high ranks by worshipping in obedience, and some of the prophets. The people of the A'raf, it says. A'raf. One meaning of the A'raf.

But these are not the people of the A'raf. Because those prophets will bear witness for their communities. Sir, as for the martyrs, under the attribute of our Lord's smiling face they will enter Paradise.

These people waiting on the A'raf, so that they can be aware of the states of those who will enter Paradise and Hell, watch them for a while from the high place. According to another meaning, they are people whose good deeds and sins are said to be equal, who will enter neither Paradise nor Hell. These are people who will enter Paradise after staying here for a while. This is the true meaning, we already said. They have opened up the meanings like this. This is its true meaning. As I said a moment ago, he has become aware of such fine states. But since he remained in hesitation and doubt, his faith became balanced.

Balanced. In this case he knows what is right and just, and what is wrong. He knows Islam well, too. Because he lived it. In this case, since he remained in hesitation, these good deeds and sins have become equal. In this case Allah's mercy will be upon them, and they too will enter Paradise.