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

الْحَمْدُ لِلَّهِ فَاطِرِ السَّمَاوَاتِ وَالْأَرْضِ جَاعِلِ الْمَلَائِكَةِ رُسُلًا أُولِي أَجْنِحَةٍ مَثْنَىٰ وَثُلَاثَ وَرُبَاعَ ۚ يَزِيدُ فِي الْخَلْقِ مَا يَشَاءُ ۚ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ {1}

[Pooya/Ali Commentary 35:1]

Refer to the commentary of Saba: 1; and for the praise of Allah refer to Al Fatihah: 2.

Allah is the creator or the originator of the primal cause which began the genetic process of the creation of the universe and its every progressive functioning in innumerable forms, and in countless ways. As man’s knowledge of the processes of nature advances, he sees how complex is the working of the creation itself. The origin of life and the spiritual forces are yet beyond the ken of experimental sciences, but man has become so conscious of the proximate causes that he has forgotten the primal cause, the cause of causes, the ultimate hand of Allah in creation. For Allah, the creation of anything is only a matter of His will. As He wills anything to originate, it simultaneously exists. See Baqarah: 117, Nahl: 40, Maryam: 35, Ya Sin: 82 and Mumin: 68.

Angels are spiritual beings through whom the will or the orders or the decrees of Allah are executed or announced. Angels can take any shape or form, except the forms of base animals. The messenger angel Jibrail took the form of a man when he appeared to the virgin Maryam to announce the joyful news that Isa would be born of her (Maryam: 17; Ali Imran: 42 to 47) For the messenger spirit see Shu-ara: 193 and Qadr: 4.

The creative process in the universe has never stopped at any time. It is continuously in progress together with the bestowal of Allah’s grace and mercy upon His creation.

Aqa Mahdi Puya says:

(i) The word malak is derived from malaka (to possess), and not from alak (conveying the message). The angel as such is not the message, but the carrier of the message.

(ii) It refers to the multi-functional aspects of the increase as per Allah’s will. This supports the theory of the ever-expanding growth and development of the universe.

 

مَا يَفْتَحِ اللَّهُ لِلنَّاسِ مِنْ رَحْمَةٍ فَلَا مُمْسِكَ لَهَا ۖ وَمَا يُمْسِكْ فَلَا مُرْسِلَ لَهُ مِنْ بَعْدِهِ ۚ وَهُوَ الْعَزِيزُ الْحَكِيمُ {2}

[Pooya/Ali Commentary 35:2]

Allah’s will is always done and no power can ever stop or withhold His decree. If Allah wills to reward or punish any individual or people none can stop it.

 

يَا أَيُّهَا النَّاسُ اذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ ۚ هَلْ مِنْ خَالِقٍ غَيْرُ اللَّهِ يَرْزُقُكُمْ مِنَ السَّمَاءِ وَالْأَرْضِ ۚ لَا إِلَٰهَ إِلَّا هُوَ ۖ فَأَنَّىٰ تُؤْفَكُونَ {3}

[Pooya/Ali Commentary 35:3] The primal cause of the whole creation is Allah. By questioning whether man finds any other creator besides Allah, he is exhorted to turn only to Allah and not to become involved in delusion about any false deities.

Sustenance is as necessary for the soul as for the body. The sustenance from heaven is Allah’s guidance which is essential for the salvation of the soul. The provision from the earth is the terrestrial food for the body. Thus it is Allah alone who provides everyone with both spiritual and physical sustenance.

The truth that there is no god but Allah is so obvious, that it is amazing how anyone with common sense fails to recognise this fact.

 

وَإِنْ يُكَذِّبُوكَ فَقَدْ كُذِّبَتْ رُسُلٌ مِنْ قَبْلِكَ ۚ وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورُ {4}

[Pooya/Ali Commentary 35:4]

No prophet of Allah received full attention and cooperation in this world, but all suffered rejection, ridicule and persecution at the hands of disbelievers. Notwithstanding this fact, none of them became discouraged because they had sure knowledge of the eventual return of every person and every affair to Allah.

 

يَا أَيُّهَا النَّاسُ إِنَّ وَعْدَ اللَّهِ حَقٌّ ۖ فَلَا تَغُرَّنَّكُمُ الْحَيَاةُ الدُّنْيَا ۖ وَلَا يَغُرَّنَّكُمْ بِاللَّهِ الْغَرُورُ {5}

[Pooya/Ali Commentary 35:5]

Man is exhorted to remember that he has come from Allah and will return to Allah, whereupon he will be required to render an account of the life he spent in this world. Man should constantly remind himself that in the life of the next realm, he will receive either the reward or punishment which he himself has earned from his good or bad actions while in this world. Allah has promised man mercy on account of his good actions and punishment on account of the bad, and His promise is true.

Man should not be deluded by the deceptive instigation of satanic thoughts to commit sins, while counting on Allah’s mercy for forgiveness, or believing erroneously that he will have time to repent. Death may come at any time. See Luqman : 33. Through the seductive temptations of the vanities of this world, man is made to forget the hereafter, and Shaytan may make him spiritually blind, gradually deluding him until his thoughts and life style become evil. Man should constantly be on his guard, turning away from evil, seeking the pardon of Allah, and effecting amendments immediately as and wherever necessary.

 

إِنَّ الشَّيْطَانَ لَكُمْ عَدُوٌّ فَاتَّخِذُوهُ عَدُوًّا ۚ إِنَّمَا يَدْعُو حِزْبَهُ لِيَكُونُوا مِنْ أَصْحَابِ السَّعِيرِ {6}

[Pooya/Ali Commentary 35:6]

Shaytan is evil personified. Hence every evil should be treated as our enemy and shunned. Shaytan spreads his snare everywhere because he wants man to share his damnation.

 

الَّذِينَ كَفَرُوا لَهُمْ عَذَابٌ شَدِيدٌ ۖ وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَهُمْ مَغْفِرَةٌ وَأَجْرٌ كَبِيرٌ {7}

[Pooya/Ali Commentary 35:7]

To reject belief in Allah, is to reject everything good which He has created. Those who are not true and sincere in their faith and righteous in their living, shall have the consequent evil return for their disbelief. Those who are true and sincere in their faith and conscientious in its practice, shall receive Allah’s grace and a great reward.

 

أَفَمَنْ زُيِّنَ لَهُ سُوءُ عَمَلِهِ فَرَآهُ حَسَنًا ۖ فَإِنَّ اللَّهَ يُضِلُّ مَنْ يَشَاءُ وَيَهْدِي مَنْ يَشَاءُ ۖ فَلَا تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرَاتٍ ۚ إِنَّ اللَّهَ عَلِيمٌ بِمَا يَصْنَعُونَ {8}

[Pooya/Ali Commentary 35:8]

Man is exhorted to guard against his own rebellious self, and not allow it to stray from the right path.

 

وَاللَّهُ الَّذِي أَرْسَلَ الرِّيَاحَ فَتُثِيرُ سَحَابًا فَسُقْنَاهُ إِلَىٰ بَلَدٍ مَيِّتٍ فَأَحْيَيْنَا بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا ۚ كَذَٰلِكَ النُّشُورُ {9}

[Pooya/Ali Commentary 35:9]

To prove how the dead will be resurrected, Allah gives the example of the dried unpromising soil which to all intents and purposes seems to be dead. This same soil is once again quickened by rain and made productive.

The same will be the process of the resurrection.

 

مَنْ كَانَ يُرِيدُ الْعِزَّةَ فَلِلَّهِ الْعِزَّةُ جَمِيعًا ۚ إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ ۚ وَالَّذِينَ يَمْكُرُونَ السَّيِّئَاتِ لَهُمْ عَذَابٌ شَدِيدٌ ۖ وَمَكْرُ أُولَٰئِكَ هُوَ يَبُورُ {10}

[Pooya/Ali Commentary 35:10]

Refer to Ibrahim: 24. Those who wish for honour and reward in this world, as in the next, should turn only to Allah. Every good word and action is certainly exalted and never lost. All goodness by its nature rises up to achieve Allah’s pleasure and grace, whereas every evil is marked for the punishment it deserves (see Zilzal: 7 and 8).

Allah’s plan always succeeds while all contrary plans are doomed to failure.

Aqa Mahdi Puya says:

(a) Allah alone is the one who can give honour as He pleases (see Ali Imran: 26).

(b) Any doctrine, idea or discourse in conformity with what is said in Ibrahim: 24 and good deeds in concord with good words, increases the momentum of the ascent.

Some temporal rulers and wealthy people mistakenly believe that worldly power, possessions and position are great honours granted to them by Allah. The Quran asserts the opposite. The real honour granted by Allah is that which is permanent and not worldly, because worldly gains are merely a trial.

 

وَاللَّهُ خَلَقَكُمْ مِنْ تُرَابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ جَعَلَكُمْ أَزْوَاجًا ۚ وَمَا تَحْمِلُ مِنْ أُنْثَىٰ وَلَا تَضَعُ إِلَّا بِعِلْمِهِ ۚ وَمَا يُعَمَّرُ مِنْ مُعَمَّرٍ وَلَا يُنْقَصُ مِنْ عُمُرِهِ إِلَّا فِي كِتَابٍ ۚ إِنَّ ذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ {11}

[Pooya/Ali Commentary 35:11]

This verse refers to the lowly physical origin of man. Refer to the commentary of An-am: 2; Araf: 12; Kahf: 37; Hajj: 5; Rum: 20 and Muminun: 12 to 16 to know that man’s physical body is but dust; created by a drop of semen. The sexual relationship shows that no individual among mankind is independent. Absolute glory, power, authority, knowledge and life belong only to Allah. Human beings reflect these divine attributes by His grace, which He may withdraw at any time through His independent will. It is Allah who grants a lengthy life or cuts it short, and this is not difficult for Him, but easy.

Man cannot know hidden things which are known only to Allah.

Aqa Mahdi Puya says:

These verses assert that whatever Allah has created is not purposeless or futile.

 

وَمَا يَسْتَوِي الْبَحْرَانِ هَٰذَا عَذْبٌ فُرَاتٌ سَائِغٌ شَرَابُهُ وَهَٰذَا مِلْحٌ أُجَاجٌ ۖ وَمِنْ كُلٍّ تَأْكُلُونَ لَحْمًا طَرِيًّا وَتَسْتَخْرِجُونَ حِلْيَةً تَلْبَسُونَهَا ۖ وَتَرَى الْفُلْكَ فِيهِ مَوَاخِرَ لِتَبْتَغُوا مِنْ فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ {12}

[Pooya/Ali Commentary 35:12]

Man is required to differentiate between good and evil, as these two opposites can never be combined in one person. There is an indirect hint, or even a taunt here, for those who profess belief, and yet love those who disbelieve. Taking guidance from this verse no one could compare the holy Ahl ul Bayt, who have been thoroughly purified by Allah (Ahzab: 33), to the others who have been polluted by a sinful and corrupt life. Many of those others, even after embracing Islam outwardly, were not believers, because faith had not entered their hearts. (Hujurat: 14).

 

يُولِجُ اللَّيْلَ فِي النَّهَارِ وَيُولِجُ النَّهَارَ فِي اللَّيْلِ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ كُلٌّ يَجْرِي لِأَجَلٍ مُسَمًّى ۚ ذَٰلِكُمُ اللَّهُ رَبُّكُمْ لَهُ الْمُلْكُ ۚ وَالَّذِينَ تَدْعُونَ مِنْ دُونِهِ مَا يَمْلِكُونَ مِنْ قِطْمِيرٍ {13}

[Pooya/Ali Commentary 35:13]

Refer to the commentary of Rad: 2; Anbiya: 33; Hajj: 61 and Ya Sin: 38.

Aqa Mahdi Puya says:

The act of creation is constant and the continuation has a beginning and an end.

 

إِنْ تَدْعُوهُمْ لَا يَسْمَعُوا دُعَاءَكُمْ وَلَوْ سَمِعُوا مَا اسْتَجَابُوا لَكُمْ ۖ وَيَوْمَ الْقِيَامَةِ يَكْفُرُونَ بِشِرْكِكُمْ ۚ وَلَا يُنَبِّئُكَ مِثْلُ خَبِيرٍ{14}

[Pooya/Ali Commentary 35:14]

يَا أَيُّهَا النَّاسُ أَنْتُمُ الْفُقَرَاءُ إِلَى اللَّهِ ۖ وَاللَّهُ هُوَ الْغَنِيُّ الْحَمِيدُ {15}

[Pooya/Ali Commentary 35:15]

Even for his or her own sustenance every man or woman undoubtedly depends upon Allah’s provision. Refer to Furqan: 77.

Aqa Mahdi Puya says:

This is the permanent tie between the creature and the creator.

 

إِنْ يَشَأْ يُذْهِبْكُمْ وَيَأْتِ بِخَلْقٍ جَدِيدٍ {16}

[Pooya/Ali Commentary 35:16]

وَمَا ذَٰلِكَ عَلَى اللَّهِ بِعَزِيزٍ {17}

[Pooya/Ali Commentary 35:17]

وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ ۚ وَإِنْ تَدْعُ مُثْقَلَةٌ إِلَىٰ حِمْلِهَا لَا يُحْمَلْ مِنْهُ شَيْءٌ وَلَوْ كَانَ ذَا قُرْبَىٰ ۗ إِنَّمَا تُنْذِرُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ بِالْغَيْبِ وَأَقَامُوا الصَّلَاةَ ۚ وَمَنْ تَزَكَّىٰ فَإِنَّمَا يَتَزَكَّىٰ لِنَفْسِهِ ۚ وَإِلَى اللَّهِ الْمَصِيرُ {18}

[Pooya/Ali Commentary 35:18]

Aqa Mahdi Puya says:

There is no contradiction between this verse and Ankabut: 12 and 13, which assert that no one shall bear the burden of another, rather his own burden may be increased on account of his having misled others. Every wrongdoer shall be fully responsible for his own misdeeds, and unable to use any scapegoat. Some Christian critics misinterpret this clear moral principle to mean that a sinner cannot bear the sins of others, but a sinless person may bear them. This concept contains no logic whatsoever. A sinless person can intercede and remove the burden but does not shoulder the sins.

 

وَمَا يَسْتَوِي الْأَعْمَىٰ وَالْبَصِيرُ {19}

[Pooya/Ali Commentary 35:19]

Refer to Baqarah: 48, 123, 254; An-am: 165; Bani Israil: 15.

Aqa Mahdi Puya says:

This is the refutation of the doctrine of the subjective value of good and bad, which even now a section of the Indian school of philosophy maintains.

 

وَلَا الظُّلُمَاتُ وَلَا النُّورُ {20}

[Pooya/Ali Commentary 35:20]

وَلَا الظِّلُّ وَلَا الْحَرُورُ {21}

[Pooya/Ali Commentary 35:21]

وَمَا يَسْتَوِي الْأَحْيَاءُ وَلَا الْأَمْوَاتُ ۚ إِنَّ اللَّهَ يُسْمِعُ مَنْ يَشَاءُ ۖ وَمَا أَنْتَ بِمُسْمِعٍ مَنْ فِي الْقُبُورِ {22}

[Pooya/Ali Commentary 35:22]

Aqa Mahdi Puya says:

It is a figurative expression indicating that those who are alive to the message are not like those who are indifferent to it.

 

إِنْ أَنْتَ إِلَّا نَذِيرٌ {23}

[Pooya/Ali Commentary 35:23]

إِنَّا أَرْسَلْنَاكَ بِالْحَقِّ بَشِيرًا وَنَذِيرًا ۚ وَإِنْ مِنْ أُمَّةٍ إِلَّا خَلَا فِيهَا نَذِيرٌ {24}

[Pooya/Ali Commentary 35:24]

وَإِنْ يُكَذِّبُوكَ فَقَدْ كَذَّبَ الَّذِينَ مِنْ قَبْلِهِمْ جَاءَتْهُمْ رُسُلُهُمْ بِالْبَيِّنَاتِ وَبِالزُّبُرِ وَبِالْكِتَابِ الْمُنِيرِ {25}

[Pooya/Ali Commentary 35:25]

See Anam: 34; Yunus: 47 and Nahl: 36.

The previous prophets also suffered rejection. See verse 4 above.

 

ثُمَّ أَخَذْتُ الَّذِينَ كَفَرُوا ۖ فَكَيْفَ كَانَ نَكِيرِ {26}

[Pooya/Ali Commentary 35:26]

أَلَمْ تَرَ أَنَّ اللَّهَ أَنْزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجْنَا بِهِ ثَمَرَاتٍ مُخْتَلِفًا أَلْوَانُهَا ۚ وَمِنَ الْجِبَالِ جُدَدٌ بِيضٌ وَحُمْرٌ مُخْتَلِفٌ أَلْوَانُهَا وَغَرَابِيبُ سُودٌ {27}

[Pooya/Ali Commentary 35:27]

Aqa Mahdi Puya says:

Universal grace produces various effects in various receptacles.

 

وَمِنَ النَّاسِ وَالدَّوَابِّ وَالْأَنْعَامِ مُخْتَلِفٌ أَلْوَانُهُ كَذَٰلِكَ ۗ إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ ۗ إِنَّ اللَّهَ عَزِيزٌ غَفُورٌ {28}

[Pooya/Ali Commentary 35:28] (see commentary for verse 27)

إِنَّ الَّذِينَ يَتْلُونَ كِتَابَ اللَّهِ وَأَقَامُوا الصَّلَاةَ وَأَنْفَقُوا مِمَّا رَزَقْنَاهُمْ سِرًّا وَعَلَانِيَةً يَرْجُونَ تِجَارَةً لَنْ تَبُورَ {29}

[Pooya/Ali Commentary 35:29]

لِيُوَفِّيَهُمْ أُجُورَهُمْ وَيَزِيدَهُمْ مِنْ فَضْلِهِ ۚ إِنَّهُ غَفُورٌ شَكُورٌ {30}

[Pooya/Ali Commentary 35:30]

وَالَّذِي أَوْحَيْنَا إِلَيْكَ مِنَ الْكِتَابِ هُوَ الْحَقُّ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ ۗ إِنَّ اللَّهَ بِعِبَادِهِ لَخَبِيرٌ بَصِيرٌ {31}

[Pooya/Ali Commentary 35:31]

ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا ۖ فَمِنْهُمْ ظَالِمٌ لِنَفْسِهِ وَمِنْهُمْ مُقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ بِإِذْنِ اللَّهِ ۚ ذَٰلِكَ هُوَ الْفَضْلُ الْكَبِيرُ {32}

[Pooya/Ali Commentary 35:32]

The opening words say that Allah has bequeathed the holy book, the Quran, to His chosen servants. The chosen servants of Allah could be only those who are rightly guided by their knowledge of the word of Allah. The correct knowledge could be only that which has been given by Allah Himself. Thus it would mean those who are described in the Quran as rasikhunafil ilm, firmly rooted in knowledge (see commentary of Ali Imran : 7, 33, 34; Nisa: 54 and 162; Anam : 89; Bani Israil: 107; Mayram: 58 to 63 an Ankabut: 49). Verses 77 to 79 of Waqi-ah say that the knowledge of the Quran is given to the thoroughly purified only and verse 33 of Ahzab clearly defines the thoroughly purified, who are none but the Ahl ul Bayt of the Holy Prophet (see commentary of Ahzab: 33). It is to be noted that the honour of being chosen by Allah applies to the whole group, that is, to all the holy Imams of the Ahl ul Bayt to whom the Quran was entrusted This inference is in complete harmony with the well-known declaration of the Holy Prophet commonly known as hadith al thaqalayn (see page 6).

According to the interpretation of Imam Muhammad bin Ali al Baqir and Imam Jafar bin Muhammad as Sadiq the reference in this verse is to the progeny of Ali and Fatimah, which is the progeny of the Holy Prophet.

(i) There are those who do not recognise Allah’s chosen Imam of the age. They are those “who make their souls suffer.”

(ii) There are those who although recognise the Imam of the age but are not fully aware of the laws ordained by Allah and its proper application in day to day life.

(iii) The Imams of the Ahl ul Bayt are Allah’s chosen guides who live a godly life governed by perfect knowledge and practical application of all the Quranic injunctions. By their inherent example they stand as guides to humanity, constantly calling the people towards truth and godliness, and forbidding evil in every form.

In a tradition related from the Holy Prophet, those in the third category, the foremost in goodness would enter paradise without any demand of their account. Those in the second category, following, the middle course, would have to render account, and then they will be admitted to paradise. Those in the third category, who make their souls suffer will also be admitted to paradise, but later. This tradition was transmitted through Abu Durda.

(Minhaj al Sadiqin and Umdat al Bayan).

Aqa Mahdi Puya says:

Some are unjust to themselves, some are the foremost in all that is good, by Allah’s permission.

From this it is obvious that the last book of Allah is inherited in the same lineage, but only by those of the third category who have been identified as the Ahl ul Bayt in Ahzab: 33, and further identified in Ali Imran : 61 and confirmed by Waqi-ah: 77 to 79.

 

جَنَّاتُ عَدْنٍ يَدْخُلُونَهَا يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِنْ ذَهَبٍ وَلُؤْلُؤًا ۖ وَلِبَاسُهُمْ فِيهَا حَرِيرٌ {33}

[Pooya/Ali Commentary 35:33]

وَقَالُوا الْحَمْدُ لِلَّهِ الَّذِي أَذْهَبَ عَنَّا الْحَزَنَ ۖ إِنَّ رَبَّنَا لَغَفُورٌ شَكُورٌ {34}

[Pooya/Ali Commentary 35:34]

A state of perfect peace of mind and tranquillity is indicated for the people of paradise. They will experience no fear or grief whatsoever.

 

الَّذِي أَحَلَّنَا دَارَ الْمُقَامَةِ مِنْ فَضْلِهِ لَا يَمَسُّنَا فِيهَا نَصَبٌ وَلَا يَمَسُّنَا فِيهَا لُغُوبٌ {35}

[Pooya/Ali Commentary 35:35]

The bliss in paradise shall be universal, continuous and perpetual. Even the fatigue which can be connected to rejoicing will be absent.

 

وَالَّذِينَ كَفَرُوا لَهُمْ نَارُ جَهَنَّمَ لَا يُقْضَىٰ عَلَيْهِمْ فَيَمُوتُوا وَلَا يُخَفَّفُ عَنْهُمْ مِنْ عَذَابِهَا ۚ كَذَٰلِكَ نَجْزِي كُلَّ كَفُورٍ {36}

[Pooya/Ali Commentary 35:36]

وَهُمْ يَصْطَرِخُونَ فِيهَا رَبَّنَا أَخْرِجْنَا نَعْمَلْ صَالِحًا غَيْرَ الَّذِي كُنَّا نَعْمَلُ ۚ أَوَلَمْ نُعَمِّرْكُمْ مَا يَتَذَكَّرُ فِيهِ مَنْ تَذَكَّرَ وَجَاءَكُمُ النَّذِيرُ ۖ فَذُوقُوا فَمَا لِلظَّالِمِينَ مِنْ نَصِيرٍ {37}

[Pooya/Ali Commentary 35:37]

Allah has allowed mankind respite for repentance in this world, because in the next world no repentance will be of any avail. One should hasten to repent for sins and amend one’s life duly before being overtaken by death. See An-am: 27 and 28; Araf: 53; Muminun: 106 and 107 and Munafiqun: 10 and 11.

 

إِنَّ اللَّهَ عَالِمُ غَيْبِ السَّمَاوَاتِ وَالْأَرْضِ ۚ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ {38}

[Pooya/Ali Commentary 35:38]

Allah’s knowledge pervades and encompasses everything in His creation. He has prior knowledge of every thing, action, feeling, motive and plan,-manifest or hidden. His knowledge is original and complete.

Allah is the knower of whatsoever is in the heavens, all that is in the earth, and everything that is in between. Man comprehends only that which his senses communicate to him, therefore the hidden worlds are outside the limit of his knowledge.

 

هُوَ الَّذِي جَعَلَكُمْ خَلَائِفَ فِي الْأَرْضِ ۚ فَمَنْ كَفَرَ فَعَلَيْهِ كُفْرُهُ ۖ وَلَا يَزِيدُ الْكَافِرِينَ كُفْرُهُمْ عِنْدَ رَبِّهِمْ إِلَّا مَقْتًا ۖ وَلَا يَزِيدُ الْكَافِرِينَ كُفْرُهُمْ إِلَّا خَسَارًا {39}

[Pooya/Ali Commentary 35:39]

قُلْ أَرَأَيْتُمْ شُرَكَاءَكُمُ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللَّهِ أَرُونِي مَاذَا خَلَقُوا مِنَ الْأَرْضِ أَمْ لَهُمْ شِرْكٌ فِي السَّمَاوَاتِ أَمْ آتَيْنَاهُمْ كِتَابًا فَهُمْ عَلَىٰ بَيِّنَتٍ مِنْهُ ۚ بَلْ إِنْ يَعِدُ الظَّالِمُونَ بَعْضُهُمْ بَعْضًا إِلَّا غُرُورًا {40}

[Pooya/Ali Commentary 35:40]

إِنَّ اللَّهَ يُمْسِكُ السَّمَاوَاتِ وَالْأَرْضَ أَنْ تَزُولَا ۚ وَلَئِنْ زَالَتَا إِنْ أَمْسَكَهُمَا مِنْ أَحَدٍ مِنْ بَعْدِهِ ۚ إِنَّهُ كَانَ حَلِيمًا غَفُورًا {41}

[Pooya/Ali Commentary 35:41]

Aqa Mahdi Puya says:

This is a clear assertion that dimensional creation whether terrestrial or celestial, is not existing by itself, but is the outcome of a cohesive power, unexplainable in dimensional terms.

 

وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ لَئِنْ جَاءَهُمْ نَذِيرٌ لَيَكُونُنَّ أَهْدَىٰ مِنْ إِحْدَى الْأُمَمِ ۖ فَلَمَّا جَاءَهُمْ نَذِيرٌ مَا زَادَهُمْ إِلَّا نُفُورًا{42}

[Pooya/Ali Commentary 35:42]

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 تَحْوِيلًا {43}

[Pooya/Ali Commentary 35:43]

The ancient people who rebelled against the truth and lived beyond the control of faith in Allah, were given respite. First they were shown mercy and given the opportunity to amend their beliefs and ways, then Allah sent His prophets to admonish them and exhort them to good in thought and deed. Finally, after rejecting all the opportunities of Allah’s grace and mercy to come on the right path, they were justly requited with the punishment that they themselves had earned. The people are asked indirectly whether they would like to follow in the footsteps of the ancient people, or, would they repent for their past actions, asking Allah’s forgiveness, and doing good in the future.

 

أَوَلَمْ يَسِيرُوا فِي الْأَرْضِ فَيَنْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِنْ قَبْلِهِمْ وَكَانُوا أَشَدَّ مِنْهُمْ قُوَّةً ۚ وَمَا كَانَ اللَّهُ لِيُعْجِزَهُ مِنْ شَيْءٍ فِي السَّمَاوَاتِ وَلَا فِي الْأَرْضِ ۚ إِنَّهُ كَانَ عَلِيمًا قَدِيرًا {44}

[Pooya/Ali Commentary 35:44]

وَلَوْ يُؤَاخِذُ اللَّهُ النَّاسَ بِمَا كَسَبُوا مَا تَرَكَ عَلَىٰ ظَهْرِهَا مِنْ دَابَّةٍ وَلَٰكِنْ يُؤَخِّرُهُمْ إِلَىٰ أَجَلٍ مُسَمًّى ۖ فَإِذَا جَاءَ أَجَلُهُمْ فَإِنَّ اللَّهَ كَانَ بِعِبَادِهِ بَصِيرًا {45}

[Pooya/Ali Commentary 35:45]

If Allah had dealt with all the sinners on earth with His strict justice, everyone would have long since perished. It is only His mercy that allows mankind time to repent and mend their ways. That is why the holy Ahl ul Bayt have taught us to be continuously praying:

“O Lord, show us Your mercy, do not let us face Your justice.”

No one given such respite by Allah could ever then escape His eternal awareness and all-encompassing knowledge.

While men make hasty decisions against apparent evils in the course of their struggle for existence, Allah in His total all-pervading awareness, remains far exalted above such action.
Source:quran.al-islam.org


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