بسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
In the name of Allah, the Beneficent, the Merciful.

وَالذَّارِيَاتِ ذَرْوًا {1}

[Pooya/Ali Commentary 51:1]

As in the case of As Saffat the first four verses of this surah also begin with a swearing in the name of the entities or energies of nature, which discharge different functions in the working of the universe.

Aqa Mahdi Puya says:

It is said that once Imam Ali ibn abi Talib was asked by a (kharaji) critic, while he was delivering a sermon from the pulpit: “What is dhariyat?” He said: “The winds.” “What is hamilat?” He said:

“The clouds carrying rain.” “What is jariyat that flow with ease?” He said: “The ships”. “What is muqassimat?” He said: “The angels.”

There is scattering of matter, carrying of energy and weight and flowing of bodies in the universe, which are controlled and administered by various agencies appointed by the supreme creator. Even the microscopic corpuscles in the blood of living beings, which distribute sustenance, are controlled and regulated by such agencies. So man’s attention is drawn to the reality of an universal plan, not haphazard but governed by precise laws, and a purpose pointed out in verses 5 and 6.

 

فَالْحَامِلَاتِ وِقْرًا {2}

[Pooya/Ali Commentary 51:2] (see commentary for verse 1)

فَالْجَارِيَاتِ يُسْرًا {3}

[Pooya/Ali Commentary 51:3] (see commentary for verse 1)

فَالْمُقَسِّمَاتِ أَمْرًا {4}

[Pooya/Ali Commentary 51:4] (see commentary for verse 1)

إِنَّمَا تُوعَدُونَ لَصَادِقٌ {5}

[Pooya/Ali Commentary 51:5]

Death is not the end of life. There is resurrection, reckoning, judgement- mercy and forgiveness to those who believe and follow the religion of Allah and to those who have sinned but turned to Allah in repentance and thereafter followed the right path; and punishment to the rebellious disbelievers, hypocrites and deviators. All does not end here, but there is a lasting life of hereafter, for which this life is but a preparation.

 

وَإِنَّ الدِّينَ لَوَاقِعٌ {6}

[Pooya/Ali Commentary 51:6] (see commentary for verse 5)

وَالسَّمَاءِ ذَاتِ الْحُبُكِ {7}

[Pooya/Ali Commentary 51:7]

The study of the numerous orbits of the planets and the various motions, visible or invisible, of the stars form in themselves an enquiry of a highly scientific nature, in the world of today after so many years since the revelation of the Quran, conducted by the mathematicians and scientists who have barely reached its fringe. There are yet several unknown frontiers to cross.

Ya Sin: 38 says that the sun runs to its appointed term; Anbiya: 33 says that the sun and the moon float in an orbit; and Rad: 2 says that the sun and the moon run to a predetermined course.

In contrast to the harmony and order prevalent in the universe under Allah’s dispensation, the confused medley of doctrines, views and conjectures put forward by the disbelievers are referred to in verses 8 to 12. They are in the abyss of ignorance. He who turns away from the truth in fact rejects order, harmony, unity and goodness. Denial of the Holy Prophet, the Quran and the hereafter come in the wake of false conjectures the disbelievers believe in by not understanding the modus operandi of the creation and the laws governing the creation.

 

إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ {8}

[Pooya/Ali Commentary 51:8] (see commentary for verse 7)

يُؤْفَكُ عَنْهُ مَنْ أُفِكَ {9}

[Pooya/Ali Commentary 51:9] (see commentary for verse 7)

قُتِلَ الْخَرَّاصُونَ {10}

[Pooya/Ali Commentary 51:10] (see commentary for verse 7)

الَّذِينَ هُمْ فِي غَمْرَةٍ سَاهُونَ {11}

[Pooya/Ali Commentary 51:11] (see commentary for verse 7)

يَسْأَلُونَ أَيَّانَ يَوْمُ الدِّينِ {12}

[Pooya/Ali Commentary 51:12] (see commentary for verse 7)

يَوْمَ هُمْ عَلَى النَّارِ يُفْتَنُونَ {13}

[Pooya/Ali Commentary 51:13]

ذُوقُوا فِتْنَتَكُمْ هَٰذَا الَّذِي كُنْتُمْ بِهِ تَسْتَعْجِلُونَ {14}

[Pooya/Ali Commentary 51:14]

إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَعُيُونٍ {15}

[Pooya/Ali Commentary 51:15]

Gardens and springs are the two most frequent symbols, used in the Quran, for the highest satisfaction and bliss.

The qualities of the muttaqin described in these verses are found in the Ahl ul Bayt to the maximum degree. Refer to the commentary of Baqarah: 2. Therefore we are asked to follow in their footsteps, taking them as our guides, and disregarding all others who have defective character and conduct. For our benefit the Holy Prophet spoke these words:

“I leave behind me two very important things-the word of Allah (the Quran) and my Ahl ul Bayt. If you attach yourself to these two, you will never never go astray. These two shall never be separated from each other until they meet me at the ‘fountain of kawthar’ in paradise .”

“The likeness of my Ahl ul Bayt is that of the ark of Nuh. He who enters it would be saved, while he who turns away from it would be drowned and lost.”

Aqa Mahdi Puya says:

The wicked and the pious are identified by how they receive the grace of Allah.

 

آخِذِينَ مَا آتَاهُمْ رَبُّهُمْ ۚ إِنَّهُمْ كَانُوا قَبْلَ ذَٰلِكَ مُحْسِنِينَ {16}

[Pooya/Ali Commentary 51:16] (see commentary for verse 15)

كَانُوا قَلِيلًا مِنَ اللَّيْلِ مَا يَهْجَعُونَ {17}

[Pooya/Ali Commentary 51:17] (see commentary for verse 15)

وَبِالْأَسْحَارِ هُمْ يَسْتَغْفِرُونَ {18}

[Pooya/Ali Commentary 51:18] (see commentary for verse 15)

وَفِي أَمْوَالِهِمْ حَقٌّ لِلسَّائِلِ وَالْمَحْرُومِ {19}

[Pooya/Ali Commentary 51:19] (see commentary for verse 15)

وَفِي الْأَرْضِ آيَاتٌ لِلْمُوقِنِينَ {20}

[Pooya/Ali Commentary 51:20]

There are signs and evidences of the existence of a supreme being in all nature and within the body and soul of man. He who understands his self, in fact, understands Allah.

For example, the differences in the sexes and their mysterious attachment to each other, and the mental faculties by which the human mind understands the secrets of the natural forces and discovers new methods and means for further advancement in knowledge and its application. See Sajdah: 53.

Aqa Mahdi Puya says:

These verses refer to the subjective and the objective phenomena giving evidence of the existence of the creator.

(223

Aqa Mahdi Puya says:

This verse refers to the sublime regions proceeding from the absolute in the arc of descent, and not to the physical heavens.

 

وَفِي أَنْفُسِكُمْ ۚ أَفَلَا تُبْصِرُونَ {21}

[Pooya/Ali Commentary 51:21] (see commentary for verse 20)

وَفِي السَّمَاءِ رِزْقُكُمْ وَمَا تُوعَدُونَ {22}

[Pooya/Ali Commentary 51:22]

فَوَرَبِّ السَّمَاءِ وَالْأَرْضِ إِنَّهُ لَحَقٌّ مِثْلَ مَا أَنَّكُمْ تَنْطِقُونَ {23}

[Pooya/Ali Commentary 51:23]

The truth is as doubtless as the people’s guaranteed ability to talk to each other.

Asma-yu relates that once he was returning from the masjid at Basra, where he met a Bedouin Arab highway man, with a sword and a bow.

The Arab asked Asma-yu his identity and where he was coming from. Asmayu replied: “I have come from the place where the word of Allah is recited.” The Arab asked: “What is such word of Allah that men can recite it?” Asma-yu replied: “Yes, it is so.” The Arab said: “Recite it.” Asma-yu began to recite surah adh Dhariyat and when he reached verse 22 and said: “In the heavens is your sustenance”, the Arab jumped down from his camel and slew the animal saying: “Help me to distribute this to the needy.” He then broke his sword into pieces, buried his bow and arrows and ran away into the desert reciting this verse.

Asma-yu relates that he began to condemn himself: “Alas! a single recitation of this verse reformed the Bedouin Arab, but until now it has not affected me.” After a long time Asma-yu met the Bedouin for the second time, during the hajj, in Makka. The Bedouin had been reduced to a skeleton by constant prayers and fasting. He led Asma-yu to the place of Ibrahim and requested him to recite the same surah once more. When Asma-yu recited verse 22 he said: “Certainly I had the promised sustenance.” When Asma-yu began to recite the next verse “The Lord of the heavens and the earth” the Bedouin shouted aloud three times: “Who would defy such a Lord and enrage Him?” He died then and there.

Abu Khudri relates that the Holy Prophet said: “If any of you were to run away from your destined sustenance, it would follow you and reach you as death follows and overtakes its victim.”

Imam Ali ibn abi Talib said: “There is a sustenance that you seek which may or may not be made available; but there is another which seeks you and always reaches you.”

 

هَلْ أَتَاكَ حَدِيثُ ضَيْفِ إِبْرَاهِيمَ الْمُكْرَمِينَ {24}

[Pooya/Ali Commentary 51:24]

Refer to the commentary of Hud: 69 to 83 and Hijr: 51 to 77 for prophets Ibrahim and Lut and the people of Lut.

 

إِذْ دَخَلُوا عَلَيْهِ فَقَالُوا سَلَامًا ۖ قَالَ سَلَامٌ قَوْمٌ مُنْكَرُونَ {25}

[Pooya/Ali Commentary 51:25] (see commentary for verse 24)

فَرَاغَ إِلَىٰ أَهْلِهِ فَجَاءَ بِعِجْلٍ سَمِينٍ {26}

[Pooya/Ali Commentary 51:26] (see commentary for verse 24)

فَقَرَّبَهُ إِلَيْهِمْ قَالَ أَلَا تَأْكُلُونَ {27}

[Pooya/Ali Commentary 51:27] (see commentary for verse 24)

فَأَوْجَسَ مِنْهُمْ خِيفَةً ۖ قَالُوا لَا تَخَفْ ۖ وَبَشَّرُوهُ بِغُلَامٍ عَلِيمٍ {28}

[Pooya/Ali Commentary 51:28] (see commentary for verse 24)

فَأَقْبَلَتِ امْرَأَتُهُ فِي صَرَّةٍ فَصَكَّتْ وَجْهَهَا وَقَالَتْ عَجُوزٌ عَقِيمٌ {29}

[Pooya/Ali Commentary 51:29] (see commentary for verse 24)

قَالُوا كَذَٰلِكِ قَالَ رَبُّكِ ۖ إِنَّهُ هُوَ الْحَكِيمُ الْعَلِيمُ {30}

[Pooya/Ali Commentary 51:30] (see commentary for verse 24)

قَالَ فَمَا خَطْبُكُمْ أَيُّهَا الْمُرْسَلُونَ {31}

[Pooya/Ali Commentary 51:31] (see commentary for verse 24)

قَالُوا إِنَّا أُرْسِلْنَا إِلَىٰ قَوْمٍ مُجْرِمِينَ {32}

[Pooya/Ali Commentary 51:32] (see commentary for verse 24)

لِنُرْسِلَ عَلَيْهِمْ حِجَارَةً مِنْ طِينٍ {33}

[Pooya/Ali Commentary 51:33] (see commentary for verse 24)

مُسَوَّمَةً عِنْدَ رَبِّكَ لِلْمُسْرِفِينَ {34}

[Pooya/Ali Commentary 51:34] (see commentary for verse 24)

فَأَخْرَجْنَا مَنْ كَانَ فِيهَا مِنَ الْمُؤْمِنِينَ {35}

[Pooya/Ali Commentary 51:35] (see commentary for verse 24)

فَمَا وَجَدْنَا فِيهَا غَيْرَ بَيْتٍ مِنَ الْمُسْلِمِينَ {36}

[Pooya/Ali Commentary 51:36] (see commentary for verse 24)

وَتَرَكْنَا فِيهَا آيَةً لِلَّذِينَ يَخَافُونَ الْعَذَابَ الْأَلِيمَ {37}

[Pooya/Ali Commentary 51:37] (see commentary for verse 24)

وَفِي مُوسَىٰ إِذْ أَرْسَلْنَاهُ إِلَىٰ فِرْعَوْنَ بِسُلْطَانٍ مُبِينٍ {38}

[Pooya/Ali Commentary 51:38]

Refer to the commentary of Dukhan: 17 to 31 and other references mentioned therein for Musa and Firawn.

 

فَتَوَلَّىٰ بِرُكْنِهِ وَقَالَ سَاحِرٌ أَوْ مَجْنُونٌ {39}

[Pooya/Ali Commentary 51:39] (see commentary for verse 38)

فَأَخَذْنَاهُ وَجُنُودَهُ فَنَبَذْنَاهُمْ فِي الْيَمِّ وَهُوَ مُلِيمٌ {40}

[Pooya/Ali Commentary 51:40] (see commentary for verse 38)

وَفِي عَادٍ إِذْ أَرْسَلْنَا عَلَيْهِمُ الرِّيحَ الْعَقِيمَ {41}

[Pooya/Ali Commentary 51:41]

Refer to the Dukhan: 21 to 26 for the people of Ad.

 

مَا تَذَرُ مِنْ شَيْءٍ أَتَتْ عَلَيْهِ إِلَّا جَعَلَتْهُ كَالرَّمِيمِ {42}

[Pooya/Ali Commentary 51:42] (see commentary for verse 41)

وَفِي ثَمُودَ إِذْ قِيلَ لَهُمْ تَمَتَّعُوا حَتَّىٰ حِينٍ {43}

[Pooya/Ali Commentary 51:43]

See commentary of Araf: 73 to 79 for the people of Thamud.

 

فَعَتَوْا عَنْ أَمْرِ رَبِّهِمْ فَأَخَذَتْهُمُ الصَّاعِقَةُ وَهُمْ يَنْظُرُونَ {44}

[Pooya/Ali Commentary 51:44] (see commentary for verse 43)

فَمَا اسْتَطَاعُوا مِنْ قِيَامٍ وَمَا كَانُوا مُنْتَصِرِينَ {45}

[Pooya/Ali Commentary 51:45] (see commentary for verse 43)

وَقَوْمَ نُوحٍ مِنْ قَبْلُ ۖ إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَ {46}

[Pooya/Ali Commentary 51:46]

Refer to the commentary of Araf: 59 to 64 for the people of Nuh.

 

وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ وَإِنَّا لَمُوسِعُونَ {47}

[Pooya/Ali Commentary 51:47]

Aqa Mahdi Puya says:

Although the frontiers of space are confined, they are not fixed. They can be expanded.

 

وَالْأَرْضَ فَرَشْنَاهَا فَنِعْمَ الْمَاهِدُونَ {48}

[Pooya/Ali Commentary 51:48]

Refer to Baqarah: 22.

 

وَمِنْ كُلِّ شَيْءٍ خَلَقْنَا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ {49}

[Pooya/Ali Commentary 51:49]

Refer to Ya Sin: 36.

Aqa Mahdi Puya says:

The pairing may refer to the composite nature of the created beings, or to the positive and negative aspects in creation.

 

فَفِرُّوا إِلَى اللَّهِ ۖ إِنِّي لَكُمْ مِنْهُ نَذِيرٌ مُبِينٌ {50}

[Pooya/Ali Commentary 51:50]

If man understands nature and himself, he will know that Allah is all in all, and he will fly at once to Him. This is the teaching which the Holy Prophet had come to give in clear terms, openly to all.

 

وَلَا تَجْعَلُوا مَعَ اللَّهِ إِلَٰهًا آخَرَ ۖ إِنِّي لَكُمْ مِنْهُ نَذِيرٌ مُبِينٌ {51}

[Pooya/Ali Commentary 51:51] (see commentary for verse 50)

كَذَٰلِكَ مَا أَتَى الَّذِينَ مِنْ قَبْلِهِمْ مِنْ رَسُولٍ إِلَّا قَالُوا سَاحِرٌ أَوْ مَجْنُونٌ {52}

[Pooya/Ali Commentary 51:52]

Refer to Sad: 4 and 5; Dhariyat: 39 and Dukhan; 14

The ways of evil in dealing with the messengers of Allah were similar in all ages.

 

أَتَوَاصَوْا بِهِ ۚ بَلْ هُمْ قَوْمٌ طَاغُونَ {53}

[Pooya/Ali Commentary 51:53] (see commentary for verse 52)

فَتَوَلَّ عَنْهُمْ فَمَا أَنْتَ بِمَلُومٍ {54}

[Pooya/Ali Commentary 51:54]

Aqa Mahdi Puya says:

Verse 54 gives the impression that Allah might send a destructive visitation as manifestation of His wrath, but the next verse quells this apprehension. The guidance may be general in appearance, but it is directed towards man as an individual so that free from collective opinion or pressure, he may submit to the commands of Allah according to his ability and achieve success by following the divine plan.

 

وَذَكِّرْ فَإِنَّ الذِّكْرَىٰ تَنْفَعُ الْمُؤْمِنِينَ {55}

[Pooya/Ali Commentary 51:55] (see commentary for verse 54)

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُونِ {56}

[Pooya/Ali Commentary 51:56]

Refer to Sad: 27. Imam Jafar bin Muhammad As Sadiq said:

“Allah created man and gave him faculties of observation and contemplation to acquire knowledge with which he understands the manifestation of His power and then submits to Him.”

Without knowledge man’s adoration of Allah has no real worth. The actual meaning of adoration is not the performance of rituals or a few prescribed formal prayers, recited by the mouth. Adoration involves surrender of ego, self-control and discipline, so that he acts only in consonance with the expressed will of Allah, by abiding with His commands. The whole life-activity of the individual should be nothing but the fulfilment of the will of Allah.

“Say: Verily my prayer and my sacrifice, and my life and my death (all) are for the Lord of the worlds.” (An-am: 163)

Aqa Mahdi Puya says:

This is the purpose of creation, as expressed in the holy book-to act according to the will and the command of Allah. The most perfect form of action is the absolute submission to His will, that is, Islam. Therefore of the creatures, whoever is better in manifesting His will and His command throughout life, will be closer to the purpose of creation, and therefore nearer to Him. The more perfect in obedience will be nearer to the creator, and the closer they are to Him, the more perfect they will be in the order of creation.

 

مَا أُرِيدُ مِنْهُمْ مِنْ رِزْقٍ وَمَا أُرِيدُ أَنْ يُطْعِمُونِ {57}

[Pooya/Ali Commentary 51:57]

Allah is free from all needs. Providing sustenance to His creatures is as good as “feeding Him.” Allah is the sole supplier of the means of sustenance to all. The creatures in aggregate constitute one family of Allah’s creation. Therefore to serve the creation is to serve Allah.

Aqa Mahdi Puya says:

It clarifies that the purpose of creation (worship and obedience) is of no advantage or benefit to Allah. On the contrary, it is in the interest of the creatures to abide by His commands.

 

إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ {58}

[Pooya/Ali Commentary 51:58]

فَإِنَّ لِلَّذِينَ ظَلَمُوا ذَنُوبًا مِثْلَ ذَنُوبِ أَصْحَابِهِمْ فَلَا يَسْتَعْجِلُونِ {59}

[Pooya/Ali Commentary 51:59]

Aqa Mahdi Puya says:

Dhanub literally means “a bucket full of water, tied to the end of a rope like a tail.” Figuratively used it means the consequence of misdeeds and disobedience, tied to the rope of one’s life.

Each generation, that acts like any of its predecessors, should meet a similar fate.

فَوَيْلٌ لِلَّذِينَ كَفَرُوا مِنْ يَوْمِهِمُ الَّذِي يُوعَدُونَ {60}

[Pooya/Ali Commentary 51:60]
Source:quran.al-islam.org


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