Al-Quran Surah 7. Al-A'raf, Ayah 46

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وَبَيْنَهُمَا حِجَابٌ ۚ وَعَلَى الْأَعْرَافِ رِجَالٌ يَعْرِفُونَ كُلًّا بِسِيمَاهُمْ ۚ وَنَادَوْا أَصْحَابَ الْجَنَّةِ أَنْ سَلَامٌ عَلَيْكُمْ ۚ لَمْ يَدْخُلُوهَا وَهُمْ يَطْمَعُونَ


Asad : And between the two there will be a barrier.36 And there will be persons who [in life] were endowed with the faculty of discernment [between right and wrong], recognizing each by its mark.37 And they will call out unto the inmates of paradise, "Peace be upon you!" - not having entered it themselves, but longing [for it].
Malik : Between the two, there shall be a veil, and on the A'raf (heights) there will be people who will recognize them by their features. They will call out to the residents of Paradise: "Peace be upon you!" They will not have yet entered it, though they will have the hope."
Mustafa Khattab :

There will be a barrier between Paradise and Hell. And on the heights ˹of that barrier˺ will be people1 who will recognize ˹the residents of˺ both by their appearance.2 They will call out to the residents of Paradise, “Peace be upon you!” They will have not yet entered Paradise, but eagerly hope to.

Pickthall : Between them is a veil. And on the Heights are men who know them all by their marks. And they call unto the dwellers of the Garden: Peace be unto you! They enter it not although they hope (to enter).
Yusuf Ali : Between them shall be a veil and on the heights will be men who would know everyone by his marks: they will call out to the companions of the garden "peace on you" they will not have entered but they will have an assurance (thereof.) 1025
Transliteration : Wabaynahuma hijabun waAAala alaAArafi rijalun yaAArifoona kullan biseemahum wanadaw ashaba aljannati an salamun AAalaykum lam yadkhulooha wahum yatmaAAoona
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Asad   
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Asad 36 The word hijab denotes anything that intervenes as an obstacle between things or conceals one thing from another; it is used in both an abstract and a concrete sense.
Asad   
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Asad 37 The term al-a'raf (which gave to this surah its title) occurs in the Qur'an only twice - namely, in the above verse and in verse {48}. It is the plural of 'urf, which primarily denotes "acknowledgement" or "discernment", and is also used to denote the highest, or most elevated, part of anything (because it is most easily discerned): for instance, the 'urf of a cock is the coxcomb, that of a horse its mane, and so forth. On the basis of this idiomatic usage, many commentators assume that the a'raf referred to here are "elevated places", like the heights of a wall or its ramparts, and identify it with the "barrier" (hijab) mentioned at the end of the preceding sentence. A far more likely interpretation, however, is forthcoming from the primary significance of the word 'urf and its plural a'raf: namely, "discernment" and "the faculty of discernment", respectively. This interpretation has been adopted by some of the great, early commentators of the Qur'an, like Al-Hasan al-Basri and Az-Zajjaj, whose views Razi quotes with evident approval. They state emphatically that the expression 'ala 'l-a'raf is synonymous with 'ala ma'rifah, that is, "possessing knowledge" or "endowed with the faculty of discernment" (i.e., between right and wrong), and that the persons thus described are those who in their lifetime were able to discern between right and wrong ("recognizing each by its mark"), but did not definitely incline to either: in brief, the indifferent ones. Their lukewarm attitude has prevented them from doing either much good or much wrong - with the result that, as the next sentence shows, they deserve neither paradise nor hell. (Several Traditions to this effect are quoted by Tabari as well as by Ibn Kathir in their commentaries on this verse.) - The noun rijal (lit., "men") at the beginning of the next sentence as well as in verse {48} obviously denotes "persons" of both sexes.

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Yusuf Ali   
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Yusuf Ali 1025 This is a difficult passage, and Commentators have interpreted it in different ways. Three distinct schools of thought may be discerned in the interpretation. (1) One school thinks that the men on the Heights are angels, or such men of exalted spiritual dignity (e.g., the great prophets), as will be able to know the souls at sight as regards their real worth: the Heights will be their exalted stations, from which they will welcome the righteous with a salutation of peace, even before the righteous have entered heaven; the salutation of peace being itself an assurance of salvation to those whom they salute. (2) Another school of thought thinks that the men on the Heights are such souls as are not decidedly on the side of merit or decidedly on the side of sin, but evenly balanced on a partition between heaven and hell. Their case is yet to be decided, but their salutation to the righteous is a wistful salutation, because they hope for Allah's Mercy.
   
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29128

 Although the word “rijâl” generally means “men,” some Quran commentators believe that the word “rijâl” here can also mean “people,” but they are called men since men make up the majority in the group. In some Arabic dialects, “rijâl” is the plural of “rajul” (man) and “rajulah” (woman).

   
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29129

 The faces of the residents of Paradise will be bright, whereas those of the residents of Hell will be gloomy.

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