Islamica

Surah Fatir


The Originator

Introduction

Name of Chapter and Reason for its Name

This chapter is called Surah Fatir and it starts by mentioning the perfection of the Divine power and proofs for monotheism, [1] and the first verse of this chapter starts with, “All praise belongs to Allah, Originator of the heavens and the earth, Maker of the angels as [His] messengers… He adds to the creation whatever He wishes.” Al-Fitar are a part of the creations that manifest with senses. The two concepts that are understood from ‘Originator of the heavens,’ is Creator of the skies [1] and the angels; and the chapter has been called both of these such that it is known as Surah Fatir and sometimes it is referred to as Surah Malaikah. [2] [3]

Chapter Number

Surah Fatir is the 35th chapter of the Quran.

Number of Verses

This chapter has 50 verses, [4] but according to the Shami recitation it has 46 verses. [5] It was revealed after Surah al-Furqaan.

Place of Revelation

This chapter was revealed in Mecca. [6] Some commentators consider verses 29 and 32 of this chapter to be Madani. [7] [5]

Content

Important Concepts in this chapter

Verses 1-8

Praise of the Divine and the creation of the angels, countless blessings, man’s attitude towards these truths, and Satan’s whispering.

The intended meaning of ‘skies’ and ‘earth’ in the first verse refers to all of the visible things. [7] Fatir means Originator and is among the Divine qualities. The continuity of this is emphatic and means the continuation of strength after the beginning of creation. [7] The angels are from amongst Allah’s creations and are the intermediaries between Allah and His various messengers in the observable world, [7] [8] and they are delegated for the Takwini and Tashrii affairs. [7]

Verses 9-14

The allocation of honor to Allah; the ascension of the good word; the creation of man; and the wonders of creation.

In verse 9, the intended meaning of ‘dead land’ is a land without plants or growth. [9] [10]

In verse 10, “Whoever seeks honour [should know that] honour entirely belongs to Allah,” the intended meaning of ‘honour’ is the existence of a state within man that prevents him from being overcome; and the original meaning of the word Aziz is ‘honourable’ and is allocated to something that is subduing but is never subdued. [11] This honour is specific to Allah and His close chosen ones. [12] The meaning of ‘the good word’ in verse 10 is the statement ‘There is no Allah but Allah’ and the intended meaning of this is that only the actions of monotheists are accepted. Another intended meaning that has been propounded is that ‘the good word’ means any and all remembrance [of Allah] - such as acknowledging His greatness, glorification of Him, recitation of the Quran, and the supplications, and seeking forgiveness, etc. [12]

Verses 15-26

The poverty of man and his need for Allah, the One who is absolutely needless; the implementation of punishment and reward is allocated to one’s own actions.

Man is in need of Allah in all movements and pauses, and Allah in and of His essence is needless and needs nothing and no one else. [13] A noteworthy point in these verses is that the outcome of one’s actions is upon each individual person, and no one will be held responsible for anyone else’s actions. This point is mentioned in verse 18 where it says: “No bearer shall bear another’s burden.” The intended meaning of “And you cannot make those who are in the graves hear you” in verse 22 is that those who did not bring forth good deeds in their lives will not have any benefit in death, and they will not be heard in their graves. [14]

Verses 27-38

The knowledgeable ones’ apprehension of the Divine; their characteristics and fate; and an explanation of the destiny of the disobedient ones.

Deliberation and apprehension of the Divine is specific to the knowledgeable ones, and not the ignorant ones - which is mentioned in verse 28, “Only those of Allah’s servants having knowledge fear Him.” Those with knowledge of the Divine are those who recognize Allah by His names, characteristics and actions. Their hearts are convinced of Him, and they eliminate any doubt from themselves with their certainty in Him. [15]

Verses 39-45

Allah possesses knowledge of the unseen and has power over the protection of the earth; time is in decline; and Divine traditions do not need revision.

‘Divine successor’ means a representative from Allah. [16] [17] In verse 39 it says: “It is He who made you successors on the earth,” and this is from among the proofs of Allah’s Oneness, and negates any partners [to Him]. [17] The meaning of revision of tradition in verse 43 which states: “Yet you will never find any change in Allah’s precedent, and you will never find any revision in Allah’s precedent,” is a reference to changing chastisement for forgiveness and blessings with the sending of chastisement on people other than the people for whom it was intended. [18] [19]

Discussions on this Chapter

According to the Sunni Traditions

Verse 2:

“Whatever Allah grants to men out of (His) mercy, there is none to withhold it, and whatever He withholds there is none to send it forth after that, and He is the Mighty, the Wise.”

مَا يَفْتَحِ اللَّهُ لِلنَّاسِ مِنْ رَحْمَةٍ فَلَا مُمْسِكَ لَهَا وَمَا يُمْسِكْ فَلَا مُرْسِلَ لَهُ مِنْ بَعْدِهِ وَهُوَ الْعَزِيزُ الْحَكِيمُ٢ عن أبی سعید الخدری رضی اللّه عنه قال: إن رسول اللّه صلی اللّه علیه و سلم کان إذا رفع رأسه من الرکوع یقول: «سمع اللّه لمن حمده، اللهم ربنا لک الحمد مل‌ء السماء و الأرض، و مل‌ء ما شئت من شی‌ء بعد، اللهم أهل الثناء و المجد، أحق ما قال العبد و کلنا لک عبد، اللهم لا مانع لما أعطیت و لا معطی لما منعت، و لا ینفع ذا الجد منک الجد»

It is narrated from Abu Saeed al-Khudri that, “When the Messenger of Allah raised his head from bowing (ruku), he would say, ‘Allah hears those who praise Him. O Allah, our Lord, to You be praise, filling the heavens and the earth, and filling whatever You wish besides. O Allah, the One deserving praise and glory. The truest words that any servant can say, and all of us are Your servants, are: ‘O Allah, there is none who can withhold what You give, and none can give what You withhold, and no wealth or majesty can benefit anyone against Your will.’’” [20]


Verse 8: “What! Is he whose evil deed is made fair-seeming to him so much so that he considers it good? Now surely Allah makes err whom He pleases and guides aright whom He pleases, so let not your soul waste away in grief for them; surely Allah is Cognizant of what they do.”

أَفَمَنْ زُيِّنَ لَهُ سُوءُ عَمَلِهِ فَرَآهُ حَسَنًا فَإِنَّ اللَّهَ يُضِلُّ مَنْ يَشَاءُ وَيَهْدِي مَنْ يَشَاءُ فَلَا تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرَاتٍ إِنَّ اللَّهَ عَلِيمٌ بِمَا يَصْنَعُونَ٨ عن یحیی بن أبی عمرو السیبانی أو ربیعة عن عبد اللّه بن الدیلمی قال: أتیت عبد اللّه بن عمرو رضی اللّه عنهما و هو فی حائط بالطائف یقال له الوهط، قال: سمعت رسول اللّه صلی اللّه علیه و سلم یقول: «إن اللّه تعالی خلق خلقه فی ظلمة، ثم ألقی علیهم من نوره، فمن أصابه من نوره یومئذ فقد اهتدی و من أخطأه منه ضل، فلذلک أقول جف القلم علی ما علم اللّه عز و جل»

It has been narrated from Yahya ibn Abu Amr al-Sibani or Rabia, from Abdullah ibn al-Dulaymi that he said, “I came to Abdallah ibn Amr, while he was patrolling a wall which was called ‘al-wahat.’ Abdallah ibn Amr said to me, ‘I heard the Prophet of Allah say, ‘Surely Allah created all of His creations in darkness. Then He sent his light upon them; thus whoever came upon something from His light was guided and whoever did not find the light and was mistaken would go astray.’’ That is why I say, ‘Dry the pen in favour of that which Allah knows (that which is in the Lawh al-Mahfuz will not change).’” [21]


Verse 10: “Whoever desires honour, then to Allah belongs the honour entirely. To Him do ascend the good words; and the good deeds lift them up.”

مَنْ كَانَ يُرِيدُ الْعِزَّةَ فَلِلَّهِ الْعِزَّةُ جَمِيعًا إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ وَالَّذِينَ يَمْكُرُونَ السَّيِّئَاتِ لَهُمْ عَذَابٌ شَدِيدٌ وَمَكْرُ أُولَئِكَ هُوَ يَبُورُ١٠ فی الحج حدیث أبی رزین قلت: یا رسول اللّه کیف یحیی اللّه الموتی؟ و ما آیة ذلک فی خلقه؟ قال صلی اللّه علیه و سلم «یا أبا رزین أما مررت بوادی قومک ممحلا ثم مررت به یهتز خضرا» قلت: بلی، قال صلی اللّه علیه و سلم: «فکذلک یحیی اللّه الموتی» و قوله تعالی: مَنْ کانَ یرِیدُ الْعِزَّةَ فَلِلَّهِ الْعِزَّةُ جمیعاً.

It has been narrated by Abu Razeen that he said: “O Messenger of Allah, how will Allah bring the dead back to life? What is the sign of that in His creation?” He replied: “O Aba Razeen, do you not pass through the valley of your people and see it arid and barren, then you pass through it and see it stirred to life and green?” I said, “Yes.” He said, “Thus does Allah revive the dead’ (Surah al-Baqarah, verse 73) and ‘Whoever seeks honour [should know that] honour entirely belongs to Allah (Surah Fatir, verse 10).’” [21]

عن عون بن عبد اللّه عن أبیه أو عن أخیه عن النعمان بن بشیر رضی اللّه عنه قال: قال رسول اللّه صلی اللّه علیه و سلم: «الذین یذکرون من جلال اللّه من تسبیحه و تکبیره و تحمیده و تهلیله، یتعاطفن حول العرش لهن دوی کدوی النحل، یذکرن بصاحبهن، ألا یحب أحدکم أن لا یزال له عند اللّه شی‌ء یذکر به

It has been narrated from Aun ibn Abdullah from his father or his brother, from al-Numan ibn Basheer, that he said: “The Prophet of Allah said, ‘Those who remember Allah and glorify Allah by saying, ‘Glory be to Allah, Allah is the most Great, all praise is due to Allah and there is no Allah but Allah’ - these words go around the Throne buzzing like bees, mentioning those who said them. Would one of you not like to have something with Allah that is constantly mentioning you?’” [22]


Verse 11: “And Allah created you from clay which He then turned into a living germ and made you into pairs. No female conceives or delivers without His knowledge. No one grows old, nor can anything be reduced from one's life without having its record in the Book. Surely this is not at all difficult for Allah.”

وَاللَّهُ خَلَقَكُمْ مِنْ تُرَابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ جَعَلَكُمْ أَزْوَاجًا وَمَا تَحْمِلُ مِنْ أُنْثَى وَلَا تَضَعُ إِلَّا بِعِلْمِهِ وَمَا يُعَمَّرُ مِنْ مُعَمَّرٍ وَلَا يُنْقَصُ مِنْ عُمُرِهِ إِلَّا فِي كِتَابٍ إِنَّ ذَلِكَ عَلَى اللَّهِ يَسِيرٌ١١ حدثنی یونس عن ابن شهاب عن أنس بن مالک رضی اللّه عنه قال: سمعت رسول اللّه صلی اللّه علیه و سلم یقول: «من سره أن یبسط له فی رزقه و ینسأ له فی أثره فلیصل رحمه»

Yunus narrated to me from Ibn Shahhab, from Anas ibn Maalik, that he heard the Prophet of Allah say: “It is from among the secrets of Allah to increase the sustenance (of His servants), but He delays its effect so that His servant reaches His mercy.” [22]

عن مسلمة بن عبد اللّه عن عمه أبی مشجعة بن ربعی عن أبی الدرداء رضی اللّه عنه قال: ذکرنا عند رسول اللّه صلی اللّه علیه و سلم فقال: «إن اللّه تعالی لا یؤخر نفساً إذا جاء أجلها، و إنما زیادة العمر بالذریة الصالحة یرزقها العبد، فیدعون له من بعده فیلحقه دعاؤهم فی قبره، فذلک زیادة العمر».

It has been narrated from Musalamah ibn Abdullah from his uncle, Abi Mashjaah ibn Rabi, from Abi al-Darda, who said, “We were with the Prophet of Allah when he said, ‘Surely Allah does not postpone the death of a person when the allotted time arrives. Surely, the acquirement of a longer life is through the sustaining of a pious progeny - a progeny that will pray for the believers so that their prayers will be appended to the believers deeds while one is in grave. That is the acquirement of a longer life.’” [23]


Verse 28: “And of men and beasts and cattle there are various colours likewise. Those of His servants only who are possessed of knowledge fear Allah. Surely Allah is Mighty, Forgiving.”

وَمِنَ النَّاسِ وَالدَّوَابِّ وَالْأَنْعَامِ مُخْتَلِفٌ أَلْوَانُهُ كَذَلِكَ إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ إِنَّ اللَّهَ عَزِيزٌ غَفُورٌ٢٨ عن سعید بن جبیر عن ابن عباس رضی اللّه عنهما قال: جاء رجل إلی النبی صلی اللّه علیه و سلم فقال: أ یصبغ ربک؟ قال صلی اللّه علیه و سلم: «نعم صبغا لا ینفض أحمر و أصفر و أبیض» و روی مرسلا و موقوفا، و اللّه أعلم. و لهذا قال تعالی بعد هذا: إِنَّما یخْشَی اللَّهَ مِنْ عِبادِهِ الْعُلَماءُ أی إنما یخشاه حق خشیته العلماء العارفون به، لأنه کلما کانت المعرفة للعظیم القدیر العلیم الموصوف بصفات الکمال المنعوت بالأسماء الحسنی، کلما کانت المعرفة به أتم و العلم به أکمل کانت الخشیة له أعظم و أکثر.

It has been narrated from Saeed ibn Jubayr from Ibn Abbas, where he said that a man came to the Prophet and said, “Does your Lord colour?” The Prophet replied, “Yes, He colours such that the colours red, yellow and white are never depleted.”

This was narrated in such a manner that the chain of narrators was not complete, thus Allah knows best in terms of its authenticity.

This is why Allah said, “Only those of Allah's servants having knowledge fear Him (Surah Fatir, verse 28).” That is, the only people who fear Allah, in accordance with how much awe He deserves, are those who possess knowledge and are cognizant towards Him. This is because such knowledge is for the Great and Powerful who is described by perfect adjectives and the Great Names. As a servant continues to complete his knowledge and perfect it, his consciousness of Allah will become greater and more intense. [22]


Verse 32: “Then We gave the Book as an inheritance to those whom We choose from among Our servants; but of them is he who makes his soul to suffer a loss, and of them is he who takes a middle course, and of them is he who is foremost in deeds of goodness by Allah's permission; this is the great excellence.”

ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا فَمِنْهُمْ ظَالِمٌ لِنَفْسِهِ وَمِنْهُمْ مُقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ بِإِذْنِ اللَّهِ ذَلِكَ هُوَ الْفَضْلُ الْكَبِيرُ٣٢ حدثنا ابن جریج عن عطاء عن ابن عباس عن رسول اللّه صلی اللّه علیه و سلم أنه قال ذات یوم: «شفاعتی لأهل الکبائر من أمتی»

Ibn Jurayh narrated from Ata, from Ibn Abbas, from the Prophet of Allah that one day he said: “My intercession will be for those among my nation who committed major sins.” [22]

عن علی بن عبد اللّه الأزدی عن أبی الدرداء رضی اللّه عنه، قال: سمعت رسول اللّه صلی اللّه علیه و سلم یقول «قال اللّه تعالی: ثُمَّ أَوْرَثْنَا الْکتابَ الَّذِینَ اصْطَفَینا مِنْ عِبادِنا فَمِنْهُمْ ظالِمٌ لِنَفْسِهِ وَ مِنْهُمْ مُقْتَصِدٌ وَ مِنْهُمْ سابِقٌ بِالْخَیراتِ بِإِذْنِ اللَّهِ فأما الذین سبقوا فأولئک الذین یدخلون الجنة بغیر حساب، و أما الذین اقتصدوا فأولئک الذین یحاسبون حسابا یسیرا و أما الذین ظلموا أنفسهم فأولئک الذی یحبسون فی طول المحشر، ثم هم الذین تلاقاهم اللّه برحمته، فهم الذین یقولون الْحَمْدُ لِلَّهِ الَّذِی أَذْهَبَ عَنَّا الْحَزَنَ إِنَّ رَبَّنا لَغَفُورٌ شَکورٌ الَّذِی أَحَلَّنا دارَ الْمُقامَةِ مِنْ فَضْلِهِ لا یمَسُّنا فی‌ها نَصَبٌ وَ لا یمَسُّنا فی‌ها لُغُوبٌ.

It has been narrated from Ali ibn Abdullah al-Azdi, from Abu al-Darda, that he said, “I heard the Prophet of Allah say: ‘Allah has said, ‘Then We made heirs to the Book those whom We chose from Our servants. Yet some of them are those who wrong themselves, and some of them are average, and some of them are those who take the lead in all of the good works by Allah's will (Surah Fatir, verse 32).’’ As for those who take the lead in all good works, they will enter paradise without any accounting. As for those who were average, they be accounted for easily. However, in terms of those who wronged themselves, they will be accounted for throughout the length of the assemblage on the Day of Judgement. They will be the ones who Allah will meet with mercy. They will be the ones who will say, ‘All praise is for Allah, the One who took away our sadness, surely our Lord is forgiving and worthy of being thanked; He is the One who allowed us a raised position and we were not touched by exertion and exhaustion.’” [24]


Verse 37: “And they shall cry therein for succour: O our Lord ! Take us out, we will do good deeds other than those which we used to do. Did We not preserve you alive long enough, so that he who would be mindful in it should mind? And there came to you the warner; therefore taste; because for the unjust, there is no helper.”

وَهُمْ يَصْطَرِخُونَ فِيهَا رَبَّنَا أَخْرِجْنَا نَعْمَلْ صَالِحًا غَيْرَ الَّذِي كُنَّا نَعْمَلُ أَوَلَمْ نُعَمِّرْكُمْ مَا يَتَذَكَّرُ فِيهِ مَنْ تَذَكَّرَ وَجَاءَكُمُ النَّذِيرُ فَذُوقُوا فَمَا لِلظَّالِمِينَ مِنْ نَصِيرٍ٣٧ عن ابن أبی حسین المکی، أنه حدثه عن عطاء ...عن ابن عباس رضی اللّه عنهما أن النبی صلی اللّه علیه و سلم قال: «إذا کان یوم القیامة، قیل: أین أبناء الستین؟ و هو العمر الذی قال اللّه تعالی فیه أَ وَ لَمْ نُعَمِّرْکمْ ما یتَذَکرُ فِیهِ مَنْ تَذَکرَ وَ جاءَکمُ النَّذِیرُ»

It has been narrated from Ibn Abu Husayn al-Mecci that he narrated from Ata, from Ibn Abbas, from two people that the Prophet said, “On the Day of Judgement, it will be said, ‘Where are the sons of those who lived for 60 years?’ That is the age about which Allah has said, ‘Did We not give you a life - long enough that one who is heedful might take admonition? And [moreover] the warner had [also] come to you.’” [25]


Verse 43: “Acting arrogantly in the land and devising evil schemes; and evil schemes beset only their authors. So do they await anything except the precedent of the ancients? Yet you will never find any change in Allah’s precedent, and you will never find any revision in Allah’s precedent.”

اسْتِكْبَارًا فِي الْأَرْضِ وَمَكْرَ السَّيِّئِ وَلَا يَحِيقُ الْمَكْرُ السَّيِّئُ إِلَّا بِأَهْلِهِ فَهَلْ يَنْظُرُونَ إِلَّا سُنَّتَ الْأَوَّلِينَ فَلَنْ تَجِدَ لِسُنَّتِ اللَّهِ تَبْدِيلًا وَلَنْ تَجِدَ لِسُنَّتِ اللَّهِ تَحْوِيلًا٤٣ ذکر علی بن الحسین، ...عن أبی زکریا الکوفی عن رجل حدثه أن رسول اللّه صلی اللّه علیه و سلم قال: «إیاک و مکر السیئ، فإنه لا یحیق المکر السیئ إلا بأهله، و لهم من اللّه طالب»

Ali ibn al-Husayn mentions from Abu Zakariyyah al-Kufi from a man who told him that the Prophet of Allah said, “Beware of evil schemes. Surely evil schemes do not beset anyone except their own authors, and they are the ones who have requests from Allah.” [26]

According to the Shia Traditions

Verse 1: “All praise belongs to Allah, Originator of the heavens and the earth, maker of the angels [His] messengers, possessing wings, two, three or four [of them]. He adds to the creation whatever He wishes. Indeed Allah has power over all things.”

الْحَمْدُ لِلَّهِ فَاطِرِ السَّمَاوَاتِ وَالْأَرْضِ جَاعِلِ الْمَلَائِكَةِ رُسُلًا أُولِي أَجْنِحَةٍ مَثْنَى وَثُلَاثَ وَرُبَاعَ يَزِيدُ فِي الْخَلْقِ مَا يَشَاءُ إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ١ قَالَ أَبُو عَبْدِ اللَّهِ قَالَ رَسُولُ اللَّهِ ص مَا مِنْ شَی‌ءٍ مِمَّا خَلَقَ اللَّهُ أَکثَرَ مِنَ الْمَلَائِکةِ- وَ إِنَّهُ لَیهْبِطُ فِی کلِّ یوْمٍ أَوْ فِی کلِّ لَیلَةٍ سَبْعُونَ أَلْفَ مَلَک- فَیأْتُونَ الْبَیتَ الْحَرَامَ فَیطُوفُونَ بِهِ- ثُمَّ یأْتُونَ رَسُولَ اللَّهِ ص ثُمَّ یأْتُونَ أَمِیرَ الْمُؤْمِنِینَ فَیسَلِّمُونَ عَلَیهِ ثُمَّ یأْتُونَ الْحُسَینَ ع فَیقِیمُونَ عِنْدَهُ، فَإِذَا کانَ عِنْدَ السَّحَرِ وُضِعَ لَهُمْ مِعْرَاجٌ إِلَی السَّمَاءِ- ثُمَّ لَا یعُودُونَ أَبَدا

Abu Abdullah said that the Prophet of Allah said, “There is not a thing from that which has been created by Allah that is more than the angels. Surely, every night or every day 70 000 angels descend and come to Masjid al-Haram where they circumambulate around the Masjid. Then they come to the Prophet of Allah, and then to the Leader of the Faithful and greet him. After that they go to al-Hussain and stand with him. Then once dawn begins to approach, an ascension is appointed for them to the skies, thus those same angels never return again.” [27]

وَ قَالَ أَبُو جَعْفَرٍ إِنَّ اللَّهَ خَلَقَ إِسْرَافِیلَ وَ جَبْرَائِیلَ وَ مِیکائِیلَ مِنْ تَسْبِیحَةٍ وَاحِدَةٍ- وَ جَعَلَ لَهُمُ السَّمْعَ وَ الْبَصَرَ- وَ جَوْدَةَ الْعَقْلِ وَ سُرْعَةَ الْفَهْم.

Abu Jafar said that, “Surely Allah created Israafil, Jibrail and Mikail from one hymn. He created ears, eyes, an excellent intellect and the capacity to understand quickly for them.” [28]

و عن التوحید، بإسناده عن أبی حیان التیمی عن أبیه عن أمیر المؤمنین قال: لَیسَ أَحَدٌ مِنَ النَّاسِ إِلَّا وَ مَعَهُ مَلَائِکةٌ حَفَظَةٌ یحْفَظُونَهُ مِنْ أَنْ یتَرَدَّی فِی بِئْرٍ أَوْ یقَعَ عَلَیهِ حَائِطٌ أَوْ یصِیبَهُ سُوءٌ فَإِذَا حَانَ أَجَلُهُ خَلَّوْا بَینَهُ وَ بَینَ مَا یصِیبُهُ فَکذَلِک أَنَا إِذَا حَانَ أَجَلِی انْبَعَثَ أَشْقَاهَا فَخَضَبَ هَذِهِ مِنْ هَذَا وَ أَشَارَ إِلَی لِحْیتِهِ وَ رَأْسِهِ عَهْداً مَعْهُوداً وَ وَعْداً غَیرَ مَکذُوبٍ

It has been narrated in Kitab al-Tawheed in a chain of narrators according to Shaykh Sadooq, from Abu Hayyan al-Taimi, from his father, who narrated from the Leader of the Faithful that he said, “There is not a single person from among all of the people except that there accompanies him a group of angels who protect him - so that he does not fall into a well, or that a wall does not fall upon him, or that no evil reaches him. This protection continues until the end of his life when the appointed time of his begins to approach. At that point, they leave him unprotected so that anything that may befall him can befall him. Just like that, when my point of death will approach, the sadness of the angel will be resurrected and from here to here, it will become green, (he pointed from his beard to his head). Death is a promise that has been guaranteed and an oath that is definitely truthful.” [28]

و فی العیون، فی باب ما جاء عن الرضا من الأخبار المجموعة بإسناده عنه قال: قال رسول الله ص: حَسِّنُوا الْقُرْآنَ بِأَصْوَاتِکمْ فَإِنَّ الصَّوْتَ الْحَسَنَ یزِیدُ الْقُرْآنَ حُسْناً وَ قَرَأَ وَ اللَّهُ یزِیدُ فِی الْخَلْقِ ما یشاء.

It has been narrated in Uyoon al-Akhbar, in the chapter concerning narrations that have been collectively narrated from Imam al-Ridha, that he said, “The Prophet of Allah used to say: ‘Recite the Quran with a beautiful voice, because a beautiful voice adds to the beauty of the Quran.’ At that point, he read the following verse, ‘He adds to the creation whatever He wishes.’” [28]

و فی التوحید، بإسناده عن زرارة عن عبد الله بن سلیمان عَنْ أَبِی عَبْدِ اللَّهِ قَالَ: الْقَضَاءُ وَ الْقَدَرُ خَلْقَانِ مِنْ خَلْقِ اللَّهِ وَ اللَّهُ یزِیدُ فِی الْخَلْقِ ما یشاء.

It has been narrated in Kitab al-Tawheed in a chain of narrators from Zurarah, from Abdallah ibn Sulayman, from Imam al-Sadiq who said; “Fate and destiny are two of the creations of Allah, and Allah adds to the creation whatever He wishes.” [28]


Verse 9: It is Allah who sends the winds and they raise a cloud; then We drive it towards a dead land and with it revive the earth after its death. Likewise will be the resurrection [of the dead].”

وَاللَّهُ الَّذِي أَرْسَلَ الرِّيَاحَ فَتُثِيرُ سَحَابًا فَسُقْنَاهُ إِلَى بَلَدٍ مَيِّتٍ فَأَحْيَيْنَا بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا كَذَلِكَ النُّشُورُ٩ عَنْ جَمِیلِ بْنِ دَرَّاجٍ عَنْ أَبِی عَبْدِ اللَّهِ قَالَ إِذَا أَرَادَ اللَّهُ أَنْ یبْعَثَ الْخَلْقَ- أَمْطَرَ السَّمَاءَ عَلَی الْأَرْضِ أَرْبَعِینَ صَبَاحاً- فَاجْتَمَعَتِ الْأَوْصَالُ وَ نَبَتَتِ اللُّحُوم در تفسير قمى در ذيل جمله‏" كَذلِكَ النُّشُورُ" مى‏گويد: پدرم از ابن ابى عمير از جميل بن دراج از امام صادق (ع) برايم نقل كرد كه فرمود: خداوند وقتى بخواهد خلق را مبعوث كند، چهل شبانه روز باران بر زمين مى‏باراند، در نتيجه مفاصل بدنها جمع شده، و گوشت بر آنها روييده مى‏شود «3»(*not translated)

It has been narrated from Jameel ibn Darraj, from Abu Abdillah that he said, “When Allah wants to resurrect creation, He will make the skies rain for 40 days, then the joints of the bodies will have come together and the flesh would have grown back.” [28]


Verse 10: “Whoever seeks honour [should know that] honour entirely belongs to Allah. To Him ascends the good word, and He elevates righteous conduct; and as for those who devise evil schemes, there is a severe punishment for them, and their plotting shall come to naught.”

مَنْ كَانَ يُرِيدُ الْعِزَّةَ فَلِلَّهِ الْعِزَّةُ جَمِيعًا إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ وَالَّذِينَ يَمْكُرُونَ السَّيِّئَاتِ لَهُمْ عَذَابٌ شَدِيدٌ وَمَكْرُ أُولَئِكَ هُوَ يَبُورُ١٠

فِی رِوَایةِ أَبِی الْجَارُودِ عَنْ أَبِی جَعْفَرٍ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ لِکلِّ قَوْلٍ مِصْدَاقاً مِنْ عَمَلٍ یصَدِّقُهُ أَوْ یکذِّبُهُ- فَإِذَا قَالَ ابْنُ آدَمَ وَ صَدَّقَ قَوْلَهُ بِعَمَلِهِ- رَفَعَ قَوْلَهُ بِعَمَلِهِ إِلَی اللَّهِ وَ إِذَا قَالَ وَ خَالَفَ قَوْلُهُ عَمَلَهُ- رُدَّ قَوْلُهُ عَلَی عَمَلِهِ الْخَبِیثِ وَ هُوِی بِهِ فِی النَّارِ.

It has been narrated in a narration by Abu al-Jarood, from Abu Jafar, who said that the Prophet of Allah said: “Every word that is spoken has an instance of action that is either in accordance with that speech or not. Thus when a son of Adam says something and acts in accordance with that, then his act of speech is taken upwards towards Allah. But if his actions are not in accordance with what he said, then his act of speech is put together with his despicable actions and is burned in the fire.” [28]

و فی التوحید، بإسناده عن زید بن علی عن أبیه فی حدیث قال: وَ إِنَّ لِلَّهِ تَبَارَک وَ تَعَالَی بِقَاعاً فِی سَمَاوَاتِهِ فَمَنْ عُرِجَ بِهِ إِلَیهَا فَقَدْ عُرِجَ بِهِ إِلَیهِ أَ لَا تَسْمَعُ اللَّهَ عَزَّ وَ جَلَّ یقُولُ- تَعْرُجُ الْمَلائِکةُ وَ الرُّوحُ إِلَیهِ وَ یقُولُ عَزَّ وَ جَلَّ- إِلَیهِ یصْعَدُ الْکلِمُ الطَّیبُ وَ الْعَمَلُ الصَّالِحُ یرْفَعُهُ.

It has been narrated in Kitab al-Tawheed in a chain of narrators from Zayd ibn Ali, from his father who narrates that: “Allah possesses specific spots within the skies such that if someone was taken to those spots, he would be taken towards Allah. Have you not heard the words of Allah that, ‘The angels and the Spirit ascend to Him (Surah al-Maarij, verse 4)’ and ‘To Him ascends the good word, and He elevates righteous conduct (Surah Fatir, verse 10).’” [28]


Verse 12: “Not alike are the two seas: this one sweet and agreeable, pleasant to drink, and that one briny and bitter, and from each you eat fresh meat and obtain ornaments which you wear. And you see the ships ploughing through them, that you may seek of His grace, and so that you may give thanks.”

وَمَا يَسْتَوِي الْبَحْرَانِ هَذَا عَذْبٌ فُرَاتٌ سَائِغٌ شَرَابُهُ وَهَذَا مِلْحٌ أُجَاجٌ وَمِنْ كُلٍّ تَأْكُلُونَ لَحْمًا طَرِيًّا وَتَسْتَخْرِجُونَ حِلْيَةً تَلْبَسُونَهَا وَتَرَى الْفُلْكَ فِيهِ مَوَاخِرَ لِتَبْتَغُوا مِنْ فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ١٢ و فی تفسیر القمی، فی روایة أبی الجارود عن أبی جعفر فی قوله تعالی: «وَ ما یسْتَوِی الْبَحْرانِ- هذا عَذْبٌ فُراتٌ سائِغٌ شَرابُهُ وَ هذا مِلْحٌ أُجاجٌ» الأجاج المر. و در تفسير قمى در روايت ابى الجارود از امام باقر روايت كرده كه در ذيل جمله‏" وَ ما يَسْتَوِي الْبَحْرانِ هذا عَذْبٌ فُراتٌ سائِغٌ شَرابُهُ وَ هذا مِلْحٌ أُجاجٌ" فرموده:


It has been narrated in Tafsir al-Qummi in a narration from Abu al-Jarood, from Abu Jafar about the verse, “Not alike are the two seas: this one sweet and agreeable, pleasant to drink, and that one briny and bitter (ajaj)” that “The word ajaj means bitter.” [28]


Verse 32: “Then We made heirs to the Book, those whom We chose from Our servants. Yet some of them are those who wrong themselves, and some of them are average, and some of them are those who take the lead in all of the good works by Allah’s will. That is the greatest grace [of Allah]!”

ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا فَمِنْهُمْ ظَالِمٌ لِنَفْسِهِ وَمِنْهُمْ مُقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ بِإِذْنِ اللَّهِ ذَلِكَ هُوَ الْفَضْلُ الْكَبِيرُ٣٢

و فی الکافی، بإسناده عن أحمد بن عمر قال: سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ ثُمَّ أَوْرَثْنَا الْکتابَ الَّذِینَ اصْطَفَینا مِنْ عِبادِنا الْآیةَ قَالَ فَقَالَ وُلْدُ فَاطِمَةَ وَ السَّابِقُ بِالْخَیرَاتِ الْإِمَامُ وَ الْمُقْتَصِدُ الْعَارِفُ بِالْإِمَامِ وَ الظَّالِمُ لِنَفْسِهِ الَّذِی لَا یعْرِفُ الْإِمَامَ.

It has been narrated in Al-Kafi in a chain of narrators from Ahmad ibn Umar that he said, “I asked Aba al-Hasan al-Ridha about the words of Allah, ‘Then We made heirs to the Book those whom We chose from Our servants. Yet some of them are those who wrong themselves, and some of them are average, and some of them are those who take the lead in all of the good works by Allah's will. That is the greatest grace [of Allah]!’ The Imam said, ‘The children of Fatima and Imam are those who take the lead in all of the good works. The average are those who recognize the Imam, and those who wrong themselves are those who do not recognize the Imam.’” [28]

عن کتاب سعد السعود، لابن طاووس فی حدیث لأبی إسحاق السبیعی عن الباقر فی الآیة قال: هِی لَنَا خَاصَّةً یا أَبَا إِسْحَاقَ أَمَّا السَّابِقُونَ بِالْخَیرَاتِ فَعَلِی وَ الْحَسَنُ وَ الْحُسَینُ وَ الْإِمَامُ مِنَّا وَ الْمُقْتَصِدُ فَصَائِمٌ بِالنَّهَارِ وَ قَائِمٌ بِاللَّیلِ وَ الظَّالِمُ لِنَفْسِهِ فَفِیهِ مَا فِی النَّاسِ وَ هُوَ مَغْفُورٌ لَه. ‌

It has been narrated in Sad al-Suood by Ibn Tawus in a narration from Abu Ishaaq al-Sabii, from al-Baqir about the verse that, “This verse is specific to us O Abu Ishaaq. Those who take lead in all of the good works are Ali, Hasan, Husayn, and the Imams from amongst us. The average are those who fast during the day and pray during the night. As for those who wrong themselves, the general people are included in that although repentance is sought for them.” [28]

References

  1. ↑ 1.0 1.1 Fadhl ibn Hasan Tabrisi, Majma al-Bayan fi Tafsir al-Quran (1988), Volume 8, Page 624
  2. ↑ Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Page 624
  3. ↑ Mahmud Zamakhshari, al-Kashshaf an Haqaiq Ghawamid al-Tanzil (1986), Volume 3, Page 595
  4. ↑ Sayyid Muhammad Husayn Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Volume 17, Page 5
  5. ↑ 5.0 5.1 Tabrisi, Majma al-Bayan fi Tafsir al-Quran (1988), Page 624
  6. ↑ Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil (1986), Page 595; Ismail ibn Umar ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Volume 6, Page 471
  7. ↑ 7.0 7.1 7.2 7.3 7.4 Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 6
  8. ↑ Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 471
  9. ↑ Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 474
  10. ↑ Tabatabai, Al-Mizan fi Tafsir al-Quran, (1971), Page 14
  11. ↑ Ibid., Page 22
  12. ↑ 12.0 12.1 Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, (1986), Page 602
  13. ↑ Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 479
  14. ↑ Ibid., 480
  15. ↑ Tabatabai, Al-Mizan fi Tafsir al-Quran, (1971), Page 43
  16. ↑ Ibn Kathir Damishqi, Tafsir al-Quran al-Azim, (1998), Page 494
  17. ↑ 17.0 17.1 Tabatabai, Al-Mizan fi Tafsir al-Quran, (1971), Page 52
  18. ↑ Ibn Kathir Damishqi, Tafsir al-Quran al-Azim. (1998), Page 496
  19. ↑ Tabatabai, Al-Mizan fi Tafsir al-Quran, (1971), Page 58
  20. ↑ Ibn Kathir Damishqi, Tafsir al-Quran al-Azim, (1998), Page 472
  21. ↑ 21.0 21.1 Ibid., Page 474
  22. ↑ 22.0 22.1 22.2 22.3 Ibid., Page 475
  23. ↑ Ibid., Page 477
  24. ↑ Ibid., Page 485
  25. ↑ Ibid., Page 491
  26. ↑ Ibid., Page 496
  27. ↑ Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 17
  28. ↑ 28.0 28.1 28.2 28.3 28.4 28.5 28.6 28.7 28.8 28.9 Ibid., Page 17
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