Explanation of the Verses

The Official Website of Grand Ayatollah Makarem Shirazi

صفحه کاربران ویژه - خروج
Sort by
 
What is Siraat?Introduction

The road to Paradise goes past Hell.

The first verse is addressed to all mankind. It says:

“Not one of you but will pass over it: This is a decree which must be done.” It then adds: “But We shall save those who guarded against evil, and We shall leave the sinner therein (humbled) on their knees.”

What does entering Paradise mean? The commentators have given various views about it and many explanations. Some have the idea that the word “Wuruud” does not mean entry because this word actually means to decide about water. So when the camel is taken to the water the term “Au radtul Ibilal Mai” is used. The Qura’n has used the same term for Apostle Moses when he reached the well in Madain. Verse 23 of Surah Qasas says:

“When Moses reach the water in Madain.”

What it means is that all people will come near Hell. This is the bridge over Hell which is called Siraat and every one will have to cross it. The sinners will never be able to cross it will fall into Hell but the true believers will cover it quickly and enter Paradise. In short, according to Al Mizan “Wuruud” here means to be present intentionally and to come near.” According to Fakhr Razi “Wuruud” means to come near (He has mentioned one of the two explanations)

what we generally gather from the verses in which this word has been used is that this word is used to denote presence or closeness and also for entering. It has a vast connotation that includes both the meanings. The idol worshippers are addressed in verses 98-99 of Surah Anbiya as:

“Certainly! You and that which you are worshipping now besides God are fuel for Hell. You will surely enter it. Had they been gods they would not have entered there and all of them will stay there.”

There is nothing to suggest “Wuruud” does not mean to come near or be close and refer to the Siraat.

The proof of this is the hadith in which Imam Sadiq is reported to have said:

“Have you not heard someone say that he came to the water of a certain clan? This is “Wuruud” when he had not entered it,”(2)

There is another short hadith which Qartabi has mentioned as the hadith of the Messenger and which says:

“Wuruud is crossing the bridge (Siraat).” (3)

The other explanation that has been accepted by many commentators is that all mankind will enter Hell but it will not burn the true believers just as the fire of Nimrod did not hurt Apostle Abraham but for the sinners it will be a blazing fire that will burn them.

So the true believers are capable of dousing the fire because they are not attached to it while the sinners will only act as fuel and blaze it. (Reflect)

The proof of this explanation is the hadith which is attributed to Jaber bin Abdullah Ansari. A person asked him for the explanation of this verse and Jaber pointed to his ears and said:

“I have heard the Messenger speak with these two ears and may I become deaf if I lie that “Wuruud means to enter and every pious or evil person will enter Hell but it will be cold for the pious just as it was for Apostle Abraham.”(4)

If we accept this explanation then it will not be a proof of the Bridge Siraat.

The second verse warns the mischief makers about the chastisement of this world which will be very severe and then admonishes them:

“For your Lord is watchful.”

The word “ Mirsaad’ is derived from “Rasad” which means to be prepared to watch over something so “ Mirsaad” means a watch tower or a look out.

What does Mirsaad mean? Some have said that God is on the lookout for them in this world and will deal with them at an opportune time. Tafsir Al Mizan explains in other words: “God is watching the deeds of men and when their mischief exceeds the limits then He punishes them severely.” (5)

In such a case the verse seems not to be speaking about Siraat but there is a hadith that quotes Imam Sadiq to have said: “Mirsaad is a bridge on the Siraat. Any one who has not paid the just dues of an oppressed person will not be able to cross it.” (6)

In another hadith in Rawza-i-Kafi Imam Baqir is reported to have said after describing the features of the Bridge of Siraat: “This is what God meant by the words “For your Lord is on the look out” (7)

These two hadiths that are centered on the two verses clearly state that they speak about the bridge of Siraat.

There is nothing to contradict that the verse includes both these meanings. God is on the look out for the sinners in this world as well as the bridge on Siraat but this does not limit God to any place or space because He encompasses all that exists.

Ibn Abbas is quoted to have said that there are seven bridges over Hell. A person will be questioned about his belief on the first one, and he who proves his pure faith will reach the second bridge where he will be asked about his daily prayers and if he shows them then he will pass on to the third bridge and there he will be questioned about Zakat . If he proves that he has given it then he will cross over to the fourth bridge where he will be questioned about the fasting in Ramadan. If he has proof then he will cross over to the fifth bridge where he will be interrogated about Hajj and Umrah and he has performed them he will go to the sixth bridge where he will prove that he has kept his relations cordial with relatives and others and then he will reach the seventh and final bridge where he will be questioned about the human rights and oppression.

 And this is what is meant that your Lord in on the look out. (8)

 It seems improbable that these details are the opinions of In Abbas. It seems that he must have heard this from the Messenger or from Hazrat Ali.

Mirsaad has been described in verse 21 of Surah Naba also as:

 

“Truly Hell is a place for ambush (of the sinners)”

This verse tells us that the sinners will be trapped or caught when they come to Mirsaad but as per the discussion earlier some commentators have said that here Mirsaad means a bridge built above Hell. It is an ambush for the sinners because they do not have the strength to cross it and will fall into Hell. (9)

The word “Kameen” is used for roads and pathways and Hell is the final destination so it doe not seem compatible with it. This too is a proof of the above verse.

In the third verse the condition of the disbelievers and sinners has been described. Their lips will be sealed on that Day and only their hands and legs will speak. It then says:

“If it had been Our will we could surely have gouged their eyes and they would have raced to the path but how could they have seen?’ (10)

Many commentators have attributed this verse to be about the condition of that group in this world and take taken Siraat to mean the path of truth. They try to come to the path of the truth and salvation but God takes away their sights because of their evil deeds and so they are unable to see and find that path of truth.

It has also been said that the verse describes the condition of the sinners when they will cross the bridge over Hell. If then God decides that they be blinded then it will be so and they will never find the path no matter how much they try.

Tafsir Fi Zalol Qura’n also seems to describe the same and Tafsir Qartabi has discussed it. Abdullah bin Salaam ha s explained this verse as:

“The bridge (Siraat) will be drawn over Hell on the Day of Judgment and a crier will call out, “Mohammad and his followers should stand and every one of them good or bad will do so and follow the Messenger to cross the bridge of Siraat. The sinners will be blinded at the edge and they will try to cross it but how will they see it? (11)

It is very difficult to admit this as the personal view of Ibn Salaam because this is the knowledge of the unseen and it will not be wrong if we take this to be a hadith from the Messenger. (12)

 


 

1. Tafsir Al Mizan vol.14 page 91
2. Tafsir Burhan vol.3 page 20
3. Tafsir Qartabi vol.6 for this verse.
4. Tafsir Ruhul Jinan vol.7 page 431 (This hadith has been mentioned in other commentaries like Nurus Saqlain and Tafsir Kabeer etc.)
5. Tafsir Al Mizan vol.20 page 409 (281 Beirut edition)
6) Behar-ol-Anwar vol. 8 page 64 and the same has been quoted from Imam Saiq in Tafsir Burhan vol.4 page 458
7. Tafsir Nurus Saqlainvol.5 page 574, Tafsir Burhan vol4 page 458
8. Tafsir Qartabi vol.8 page 5494
9. Tafsir al Mizan. Tafsir Kabeer and Tafsir Qartabi for the explanation of this verse of Surah Nabaa
10. “Tamasnaa” is derived from “Tamas” which means to destroy the effect of something and here it may mean the destruction of the eyes or of the eyesight.
11. Abdus Salaam was one of the Ulema of the people of the Book and he converted to Islam. His name was Al Haseen but the messenger changed it to Abdus Salaam. Some scholars consider him to be weak in faith and have treated him as a weak narrator of hadith but Ibn Dawood has mentioned him among the notable narrators though some people consider it as his personal opinion.
12. Tafsir Qartabi vol.8 page 5494

 

What is Siraat?Introduction
12
13
14
15
16
17
18
19
20
Lotus
Mitra
Nazanin
Titr
Tahoma