Al-A'raf: (6-7) Then We will surely question those to whom We sent messengers...

Issues in the Verse:

There are two perspectives on the coherence of this verse with what precedes it:

First Perspective: Since the preceding verse commanded the Messengers to deliver the message, and commanded the Ummah (community) to accept and follow it, and mentioned the threat of worldly punishment for neglecting acceptance, this verse follows up with another type of threat: that Allah will question everyone about the manner of their deeds on the Day of Resurrection.

Second Perspective: Since Allah said, {But their call was not except when Our might befell them, saying, "Our Lord, indeed we were wrongdoers"} (Al-A'raf: 5), this verse follows up by stating that on the Day of Resurrection, mere admission of wrongdoing will not suffice. Rather, it will be added that Allah will question everyone about the manner of their deeds. This questioning is not exclusive to the people of punishment but is general, encompassing both the people of reward and the people of punishment.

Allah states that He will question those to whom the Messengers were sent (the Ummah) and the Messengers themselves. A similar verse is His saying: {So by your Lord, We will surely question them all * About what they used to do} (Al-Hijr: 92-93).

One might ask: The purpose of questioning is for the one being questioned to inform the questioner about the manner of their deeds. Since Allah already informed us in the preceding verse that they will confess to being wrongdoers, what is the benefit of mentioning this questioning afterward? Furthermore, Allah says after this verse: {Then We will surely recount to them with knowledge}. If He will recount to them with knowledge, what is the meaning of this questioning?

The Answer: When they confess that they were wrongdoers and negligent, they are then questioned about the reason for that wrongdoing and negligence. The purpose of this is reprimand and rebuke.

If it is argued: What is the benefit of questioning the Messengers when it is known that no negligence originated from them?

We reply: Because if they affirm that absolutely no negligence originated from them, the entire negligence is attributed to the Ummah. This results in a doubling of Allah's honor concerning the Messengers, due to the clarity of their innocence from all causes of negligence, and a doubling of the causes of shame and humiliation for the disbelievers, since it is established that all the negligence was theirs.

Then Allah Almighty says: {Then We will surely recount to them with knowledge}. This means that Allah will repeat and clarify to the people what they proclaimed openly and what they concealed of their deeds, and He will recount the motives for which they undertook those deeds. Then Allah clarifies that it is only proper for Him to recount those states to them because He was never absent from their states; rather, He was knowledgeable of them. Nothing escaped His knowledge. This indicates that Divinity (Uluhiyyah) is not complete unless one is knowledgeable of all particulars, so that one can distinguish the obedient from the disobedient, and the doer of good from the doer of evil. Thus, it becomes clear that whoever denies that Allah is knowledgeable of particulars, it becomes impossible for them to affirm that Allah is one who commands, forbids, rewards, and punishes. For this reason, whenever Allah mentions the conditions of resurrection and the Hereafter, He mentions His knowledge of all things known.

His saying, {Then We will surely recount to them with knowledge}, indicates that Allah possesses knowledge, and that the saying of those who claim Allah has no knowledge is false.

If it is argued: How can we reconcile this with His saying, {Then We will surely question those to whom We sent messengers, and We will surely question the messengers}, and His saying, {On that Day, no soul will be asked about its sin} (Ar-Rahman: 39), and {And the criminals will not be asked about their sins} (Al-Qasas: 78)?

We reply with several perspectives:

1. The people will not be questioned about their deeds, because the records (books) already contain them. Rather, they will be questioned about the motivations that led them to those deeds and the deterrents that kept them away from other deeds.
2. Questioning can be for the purpose of seeking guidance and instruction, and it can be for the purpose of rebuke and humiliation, like when someone says, "Did I not give you?" and like Allah's saying, {Did I not take a covenant from you, O children of Adam...} (Ya-Sin: 60). The poet said:

   Are you not the best of those who ride the mounts?

Knowing this, we say: Allah does not question anyone for the purpose of seeking instruction or guidance. He questions them for the purpose of rebuking and humiliating the disbelievers. This is analogous to His saying, {And some of them will turn to others, questioning one another} (As-Saffat: 27), and then He says, {There will be no kinship among them that Day, nor will they ask each other} (Al-Mu'minun: 101). The first verse indicates that the questioning occurring among them was in the manner that some were blaming others, evidenced by His saying, {And some of them will turn to others, blaming each other} (Al-Qalam: 30). And His saying, {There will be no kinship among them that Day, nor will they ask each other} (Al-Qalam: 30), means they will not question each other out of compassion and kindness, because kinship necessitates inclination, mercy, and honor. 3. The third perspective on the answer is that the Day of Resurrection is a long day with many stations (وقفات). He informed about questioning occurring at some times, and about the absence of questioning at other times.

The verse indicates that Allah holds all His servants accountable, because they must fall into one of two categories: either Messengers or those to whom Messengers were sent. This refutes the view of those who claim that there is no accountability for the Prophets or for the disbelievers.

The verse indicates that Allah is transcendent above place and direction, because Allah said, {And We were not absent}. If Allah were upon the Throne, He would be absent from us.

If they argue: We interpret this to mean that Allah was not absent from them in terms of knowledge and encompassment.

We reply: This is an interpretation (ta'wil), and the default in speech is to take it literally (haqiqah).

If they argue: Since you claim that Allah is not confined to any space or direction, you are also claiming that He is absent.

We reply: This is false, because the absent one is one who can be conceived of as being present after absence. This is conditional upon being confined to a specific place and direction. As for the One who is not confined to any place or direction—and this is impossible for Him—it is impossible to describe Him as absent or present. Thus, the difference is clear. And Allah knows best.

| 7 < { And the weighing on that Day will be the truth. So whoever's scales are heavy - it is those who are the successful. * And whoever's scales are light - it is those who have lost themselves because they were unjust to Our verses.} > 7

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