Alhassanain(p) Network for Heritage and Islamic Thought

Surah al-Dhariyat, Verses 24 - 46

Surah al-Dhariyat - Verses 24-27

هَلْ أتَاكَ حَدِيثُ ضَيْفِ إِبْرَاهِيمَ الْمُكْرَمِينَ

إِذْ دَخَلُوا عَلَيْهِ فَقَالُوا سَلَآمًا قَالَ سَلَآمٌ قَوْمٌ مُّنكَرُونَ

فَرَاغَ إِلَی أهْلِهِ فَجَاء بِعِجْلٍ سَمِينٍ

فَقَرَّبَهُ إِلَيْهِمْ قَالَ ألَآ تَأكُلُونَ

24. Has the story reached you, of the honored guests of Abraham (as)?

25. When they came in to him and said: “Peace be upon you!” He [Abraham] replied: “Peace be upon you,” and said: “You are a people unknown to me.”

26. Then he turned to his household secretly and brought out a fattened [roasted] calf.

27. Then placed it before them [noticing that they refrain from eating, he said]: “Will you not eat?”

Bearing the glad tidings of a child to be born to Abraham (as), some angels entered his home, but the Prophet (as) did not know them. However, he invited them to go in and showed his hospitality by preparing food for them. Noticing that they refrained from eating, he was anxious and inquired the reason for their refraining to partake of the food.

Then, they presented themselves to him and enlightened him on their mission. Instances of anthropomorphic angels are attested elsewhere in the Holy Qur’an, including: descent of Gabriel upon Mary (as), that of Harut and Marut in Solomon’s (as) realm, and that of angels upon Abraham (as).

Thus, addressed to the Noble Prophet of Islam (S), the blessed Verses in question say:

“O Muhammad (S)! Are you aware of the story of the Abraham’s (as) guests honored by God Almighty?”

A similar Qur’anic instance is attested elsewhere in which God Almighty says of angels:

“But they are honored servants.”

The adjective ‘honored’ may refer to Abraham (as), i.e. he honored the angels by preparing food for them. The manner of expression reflects that the Noble Prophet of Islam (S) had not been aware of the story but he learned the story through Divine Revelation.

The blessed Verse 25 saying:

“When they came in to him”

indicate that they were sent by God Almighty to fulfill two missions: to bear glad tidings to Abraham (as) that God Almighty would grant him a son; they were also sent to afflict the people of Lot (as) with torment.

The blessed Verse 25 is saying that when the angels descended, they greeted with Abraham (as) by saying:

“Peace be upon you.”

The angels’ greetings may merely serve as asking Divine Mercy for Abraham (as). It may also indicate that they aimed to inform Abraham of their mission as to afflicting the people of Lot (as) with torment and apprise him of his safety and that of his followers.

Replying them by saying:

“Peace be upon you”

he noticed that he did not know them, since he thought that they were human beings and it was his habit to show hospitality to his company.

The blessed Verse 26 says that Abraham (as) went to Sarah and had a fattened calf roasted and brought it to his guests.

Noticing that the guests who appeared like human beings to him refrain from eating, he inquired with surprise:

“Will you not eat?”

Since they were unknown to him and besides they declined his offer to partake of the food, he was afraid of them lest they might be his enemies suspecting some malintention against him.

Thus, the angels said unto him:

“Fear not. We are here to bear you glad tidings rather than harm you.”

Surah al-Dhariyat - Verses 28-30

فَأوْجَسَ مِنْهُمْ خِيفَةً قَالُوا لَآ تَخَفْ وَبَشَّرُوهُ بِغُلَآمٍ عَلِيمٍ

فَأقْبَلَتِ امْرَأتُهُ فِي صَرَّةٍ فَصَكَّتْ وَجْهَهَا وَقَالَتْ عَجُوزٌ عَقِيمٌ

قَالُوا كَذَلِكَ قَالَ رَبُّكِ إِنَّهُ هُوَ الْحَكِيمُ الْعَلِيمُ

28. Then he entertained fear of them [when they ate not]. They said: “Fear not [since we are God’s angels].” And they bore him glad tidings of a son having knowledge.

29. Then his wife [hearing the glad tidings of a son] came forward with a loud voice: She smote her face and said: “[How] a barren old woman [may conceive a child]!”

30. They [the angels] said [unto him]: “Thus says your Lord. Indeed, He is the All-Wise, the Omniscient.”

The Arabic word awjas (“apprehensive, entertaining fear, having presentiments”) derives from w-j-s (“be apprehensive, have presentiments, be seized by fear”). The Arabic noun Khiyfa (“fear, dread”) derives from the root kh-’-f (“fear, dread”) and its nunnation (tanwin) indicates diversification (tanwi‘) connoting that Abraham was seized by a kind of fear.

The blessed Verse is saying that the angels introduced themselves to Abraham saying that they were not human beings in need of partaking food, but they were angels sent on a mission by God Almighty to inform him of a son who would be quite knowledgeable and wise.

The son mentioned herein may refer to Ishmael (Isma‘il) born to Hagar (Hajar). The following blessed Verse indicates that the son mentioned in the blessed Verse 28 was Isaac (Ishaq) born to Sarah (Sara).

The blessed Verse 29 is saying that upon hearing such glad tiding, Sarah, Abraham’s (as) wife, hastened toward the room with a loud voice (fi sarratin) saying:

“How may I conceive a child when I am an old [barren] woman.”

Qur’anic exegets maintain that Sarah and Abraham (as) were ninety five and one hundred and ninety years of age respectively at the time.

The blessed Verse 30 is saying that replying to Abraham’s (as) wife seized by great surprise and fear, the angles said:

“Thus says your Lord. Indeed, He is the All-Wise, the Omniscient,”

i.e. he is All-Aware of all good and evil things. The angels might have intended to say that they were on a mission from God Almighty to bear them glad tidings rather than saying something of their own, aiming to make her understand that God Almighty willed to reflect his Omnipotence to the world that whatever He willed would be realized and there was nothing impossible against His Omnipotence.

Thus, the angels said:

“He is the All-Wise, the Omniscient.”

The emphatic conjunction inna (“behold, verily, truly”) indicates that whatever God Almighty wills is based upon His Wisdom and Omniscience as to improving the affairs and vanity may never penetrate his Sacred Divine Presence.

Surah al-Dhariyat - Verses 31-34

قَالَ فَمَا خَطْبُكُمْ أيُّهَا الْمُرْسَلُونَ

قَالُوا إِنَّا اُرْسِلْنَا إِلَی قَوْمٍ مُّجْرِمِينَ

لِنُرْسِلَ عَلَيْهِمْ حِجَارَةً مِّن طِينٍ

مُسَوَّمَةً عِندَ رَبِّكَ لِلْمُسْرِفِينَ

31. [Abraham] said: “Then for what purpose you have come, O Messengers?”

32. They said: “We have been sent to a wrong-doing people,

33. To send down upon them stones of baked clay [for their perdition].

34. [Stones] marked by your Lord for [the perdition of] transgressors of Divine Bounds.

The Arabic word khatb designates ‘significant affair or concern’ and musawwama denotes ‘marked.’ Lot (as) was a relative of Abraham (as) who propagated monotheism in the region of Sodom, Jordan, at the time. Lot’s (as) people were promiscuous and also sodomizers inattentive to Prophet Lot’s (as) warnings. As a consequence, God Almighty caused the destruction of their region and their story is mentioned in Chapters 7, 11, 15, and 29.

The blessed Verse 31 is saying that when Prophet Abraham (as) recognized the angels through the light of his heart and learned that they were on a significant mission, he inquired about their purpose.

The blessed Verse 32 is saying that since Prophet Abraham (as) occupied a place higher than that of Prophet Lot (as), the former was informed by God Almighty through His angels that He intended to cause the destruction of the people of Lot (as) inhabiting Mu’tafaka turning a deaf ear to Lot’s warnings against their committing such obscene acts.

Thus they brought Divine torment upon themselves. Replying to Prophet Abraham (as), the angels informed him that they had been sent by God Almighty to send down upon them stones of baked clay.

The blessed Verse 34 is saying:

“O Muhammad (S)! Those stones marked by your Lord are for those people leading their lives in pleasures of the flesh, disbelief, and sin.”

The blessed Verse may make a reference to the point that the recompense of any act is to be consistent with it (jaza’an wifaqan). Since the promiscuous deeds of the people of Mu’tafaka were the lowliest acts against the laws of nature and human practice, but quite bestial, their chastisement had to be inflicted upon them by means of the lowliest of things, namely baked clay.

It may be for the same reason that the punishment for sodomy is being stoned so that the sodomizer tastes the most excruciating torment in this world and others may take a lesson and refrain from committing such act of obscenity.

Surah al-Dhariyat - Verses 35-37

فَأخْرَجْنَا مَن كَانَ فِيهَا مِنَ الْمُؤْمِنِينَ

فَمَا وَجَدْنَا فِيهَا غَيْرَ بَيْتٍ مِّنَ الْمُسْلِمِينَ

وَتَرَكْنَا فِيهَا آيَةً لِّلَّذِينَ يَخَافُونَ الْعَذَابَ الْألِيمَ

35. Therefore, We brought out from therein all the believers.

36. But We found not there any household of the Muslims except one.

37. And We have left there [nothing but] a sign for [warning] those who fear the excruciating torment.

Corruption at times disseminates to such an extent that an honored Prophet like Lot (as) is backed by one single household, to be more precise by his household excluding his wife;

(“any household of the Muslims except one”).

As reflected in the blessed Verses in question, the angels said unto Prophet Abraham (as) who was concerned about Prophet Lot (as), his nephew, that they had expelled all disbelievers from the city of Mu’tafaka but one home belonging to the Muslims that stayed intact by Divine torment and the home belonged to Prophet Lot (as) and his two daughters.

It is said that Prophet Lot (as) propagated monotheism for twenty one years, but only one person believed him. Thus, the inhabitants of the city deserved Divine Chastisement since it is reflected that they did not deserved Divine Guidance. Had some of them had faith, they would have remained unharmed.

The blessed verse 37 is saying that God Almighty left the city in ruins so that those who fear excruciating torment might take a lesson. The blessed Verse reflects that the Prophets were able to lead those unto Guidance who were prepared to have faith and believe in God Almighty believing that He is Most Gracious at the time of Mercy and Most Revengeful at the time of being Wrathful.

Noticing the traces of Divine torment descended upon former peoples, their faith increases and fear of God Almighty overwhelms them, but those who are frail of faith are not prepared to receive Guidance, like the pretending Muslims of our time who take all disasters inflicted upon them to be natural phenomena and do not regard themselves to be blameworthy deserving such afflictions.

Surah al-Dhariyat - Verses 38-40

وَفِي مُوسَی إِذْ أرْسَلْنَاهُ إِلَی فِرْعَوْنَ بِسُلْطَانٍ مُّبِينٍ

فَتَوَلَّی بِرُكْنِهِ وَقَالَ سَاحِرٌ أوْ مَجْنُونٌ

فَأخَذْنَاهُ وَجُنُودَهُ فَنَبَذْنَاهُمْ فِي الْيَمِّ وَهُوَ مُلِيمٌ

38. And in [the story of] Moses [AS there is a sign and a lesson to take], when We sent him to Pharaoh with a manifest authority.

39. But [Pharaoh] turned away relying on his might and hosts, saying: “[He is] a sorcerer, or a madman.”

40. Therefore, We took him and his hosts [by force] and dumped them into the sea for he was blameworthy.

The phrase:

“manifest authority”

is a clear evidence for the possibility of entering into discussions with others and producing one’s logical arguments.

The verbal form nabadhnahum [“we dumped them”) deriving from the root n-b-dh is employed in the sense of dump unworthy and insignificant objects. The Arabic word mulim deriving from l-’-m (“censure, blame, and rebuke”) denotes ‘blameworthy.’ The word rukn ad hoc connotes Pharaoh’s might, holsts, property, authority, and propaganda, intending to say that Pharaoh relying on his might, confronted Moses (as)and refused to acknowledge his Prophetic Call.

Alluding to the previous blessed Verses, those in question proceeds with further warning following the stories of Abraham (as) and the torment sent down on the people of Lot (as).

Opening with the story of the story of Moses (as) and Pharaoh, they say that God Almighty sent Moses (as) with miracles including his walking stick and the shining hand as manifest Divine Signs, relying on his might, sovereignty, and the large number of adherents, Pharaoh turned away from the miracles of Moses (as) and showed indifference, since he claimed godhead and forced people to worship him.

However, might have inwardly acknowledged Moses’ (as) Prophetic Call through Divine Signs, but he was deceived by his love for sovereignty and the large number of his courtiers and servants thereby he refrained from believing in monotheism.

As a consequence, he attributed sorcery and lunacy to the Prophet (as) attempting at deceiving people by claiming that Moses was either a sorcerer for transforming a walking stick into a dragon or a lunatic for his Call to worshipping the invisible God.

Since Pharaoh went to the extreme in obstinacy and confrontation with Moses (as), believed in his godhead, impeded his kith and kin from believing in God Almighty, and persecuted Prophet Moses (as) and believers in monotheism, God Almighty gave him the ultimatum, afflicted him and his hosts with torments and drowned them in the Nile.

Pharaoh blamed himself at that time as it is reflected elsewhere in the Holy Qur’an1 :

“And We took the Children of Israel across the sea and Pharaoh with his hosts followed them in oppression and enmity till when drowning overtook him, he said: ‘I believe that none has the right to be worshipped but He [Allah] in Whom the Children of Israel believe and I am one of the Muslims.’”

It was said unto him:

“Now that you are close to perdition, your belief is of no avail and may not rescue you from drowning, since you refused to believe in God but waxed corruption in the earth.”

When disbelievers and transgressors of Divine Bounds taste the torment and when they notice the evil consequences of their vicious deeds in mortal throes, their repentance will be of no avail, since his potential for turning away from denial of God Almighty and turning toward Him has come to an end and his repentance will be in vain; as the old saying goes:

“An ounce of precaution is better than a pound of cure.”

Surah al-Dhariyat - Verses 41-42

وَفِي عَادٍ إِذْ أرْسَلْنَا عَلَيْهِمُ الرِّيحَ الْعَقِيمَ

مَا تَذَرُ مِن شَيْءٍ أتَتْ عَلَيْهِ إِلاّ جَعَلَتْهُ كَالرَّمِيمِ

41. And [there are lessons and Signs] in [the story of] ‘Ad when We sent against them the barren [destructive] wind;

42. It [the wind] spared nothing that it touched, but blew it into broken spreads of rotten ruins.

Prophet Hod (Hud AS) was sent by God Almighty to call his people to monotheism. Despite his warnings they did not pay any heed but paved the path for sending down Divine torment. Winds are sometimes rejuvenating but they may be barren and destructive at times. The Arabic phrase al-rih al-‘aqim designates ‘destructive wind’ sent as a torment against the people of ‘Ad.

It was so scorching and poisoning that it destroyed all men, animals, and plants on its way. The word ramim designates ‘rotten, decaying’ and tarmim denotes ‘restoration of decay.’ Despite their great physical strength, power, and high stature, the destructive wind shattered them like rotten bones.

The blessed twain Verses allude to the torment sent against the people of ‘Ad who despite their strong body and high stature, their strength, power, and might could not keep them from being afflicted with the Divine torment, the barren, namely destructive wind, levitating them off the ground and dumped them onto the land thus turning them into rotten bones.

Surah al-Dhariyat - Verses 43-45

وَفِي ثَمُودَ إِذْ قِيلَ لَهُمْ تَمَتَّعُوا حَتَّی حِينٍ

فَعَتَوْا عَنْ أمْرِ رَبِّهِمْ فَأخَذَتْهُمُ الصَّاعِقَةُ وَهُمْ يَنظُرُونَ

فَمَا اسْتَطَاعُوا مِن قِيَامٍ وَمَا كَانُوا مُنتَصِرِينَ

43. And in [the story of] Thamud [there are Signs and lessons], when they were told: “Enjoy yourselves for a while [in your lifetime]!”

44. But they insolently defied the Command of their Lord, so the Sa‘iqa [awe inspiring cry] overtook them while they were beholding.

45. Then they were unable to rise up, nor could they ask for help.

Prophet Salih (as), the Prophet of the people of Thamud, brought out a camel at the request of his people and ordered them to refrain from harming the camel, but they killed it and denied his Prophetic Call.

The Arabic phrase hata hin indicates the three day respite granted them so that they may regret their evil deed and repent, but they kept on committing sins and succumbed to Divine Chastisement after three days, as it is reflected elsewhere in the Holy Qur’an2 :

“So he said: ‘enjoy yourselves in your homes for three days.’”

Thus, recounting the story of the people of ‘Ad and their affliction with Divine torment and the icy gale (sarsar) owing to their denial of the Prophetic Call is followed by an allusion to the torment inflicted upon the people of Thamud who, having killed Salih’s (as) she-camel, were granted a three day respite so that they may compensate for their past evil deeds, but they disobeyed Divine Command and returned to their vicious deeds. As a consequence, the destructive torment was sent down upon them and caused their perdition.

It is said that the torment was Gabriel’s awe-inspiring shout as a consequence of which they lost consciousness and perished

“while they were beholding.”

It is also said that a group of them, Amalekites (‘amaliqa), were out of town on those three days and were able to hear the awe-inspiring shout and the inhabitants’ loss of consciousness; however, the following blessed Verse:

(“Then they were unable to rise up, nor could they ask for help”)

reveals that the people of Thamud did not die right after the awe-inspiring shout, but lost consciousness and lost their lives later on.

Surah al-Dhariyat - Verse 46

وَقَوْمَ نُوحٍ مِّن قَبْلُ إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَ

46. [And were] the people of Noah [AS] before them [whom We destroyed]. Indeed, they were a people transgressing Divine Bounds.

The Noble Prophet of Islam (S) and Muslims were able to take a lesson out of the story of Noah’s (as) people whom Noah called to monotheism for a thousand years. The common run of people at times incline toward committing sins and pave the ground for Divine torment.

The opening conjunction particle ‘and’ connects the blessed Verse in question with the preceding ones, as per which the blessed Verse is saying that God Almighty caused the destruction of the people of Noah prior to those of ‘Ad and Thamud, since they were wrong-doers who were totally sinners disobedient to Divine Command.

They disbelieved Prophetic Calls as a consequence of which they were given the ultimatum and were afflicted with the recompense of their vicious deeds - the excruciating torment. These blessed Verses treat of five Prophets (as) and their peoples and the torments inflicted upon the disobedient peoples.

The reminder serves two purposes: firstly, warning others against disobedience to God Almighty which necessitates Divine torments illustrating those in store in the Hereafter and secondly, consoling the Noble Prophet of Islam (S) encouraging him to entertain no sorrow because of some people attributing unbefitting qualities to him including sorcery and madness.

He is thereby reminded that people have been the same at different times and those seeking truth are very few in number. Former Prophets (as) were patient against disbelievers’ persecutions and persevered firmly in propagating their Prophetic Missions. The Noble Prophet of Islam (S) is encouraged to persevere firmly in the Cause of Allah like former Prophets (as).

The same motif is attested elsewhere in the Holy Qur’an, including 46:35:

“Therefore, be patient [O Muhammad (S)!] as did the Prophets of strong will (ulu al-‘azm).”

These blessed Verses encouraging him to be patient reflect that the Noble Prophet (S) suffered many abuses by the disbelievers from Quraysh and he was quite anxious because of their denial of his Prophetic Call.

Notes

1. 10:90

2. 11:65

Surah al-Dhariyat, Verses 47 - 60

Surah al-Dhariyat - Verses 47-48

وَالسَّمَاء بَنَيْنَاهَا بِأيْدٍ وَإِنَّا لَمُوسِعُونَ

وَالْأرْضَ فَرَشْنَاهَا فَنِعْمَ الْمَاهِدُونَ

47. With [indescribable] power did We construct the heaven. Indeed, We are Able to extend the vastness of space thereof.

48. And We have spread out the earth: how Excellent Spreader are We!

The Arabic word ayd may ad hoc be employed either as the plural form of yad (“hand”), as in

“Or have they hands wherewith they hold?”1 ,

or as an infinitive designating ‘support’, as the derivatives of the root ‘-y-d (“support, back”) attested elsewhere in the Holy Qur’an, including:

“He it is Who has supported you with His Help and with the believers”2 .

The Arabic words farsh and mahd designate spreading something for taking rest. Following recounting the story of the Prophets and their peoples and nations, the blessed Verses in question treat of Divine Omnipotence, Beneficence, and Creativity reminding people to behold the manner through which God Almighty, unaided and without time created the heavens ex nihilo, established, and spread it out.

Only God Almighty, the Creator and the Provider, is Aware of the vastness of the heavens and the number of spheres, planets, and galaxies and despite the strenuous efforts made by astronomers, they have failed to gain full acquaintance with the number of all the stars and planets.

The number is seemingly infinite. Human knowledge is such that the more it is gained, it may still advance, since Divine Emanation is Infinite; consequently, the more human knowledge advances, it becomes finite against Divine Omnipotence.

The blessed Verse 48 proceeds with a treatment of Divine Favors bestowed upon mankind. God Almighty makes mention of His Omniscience and Omnipotence saying

that He spread out the earth like the carpet beneath man’s feet and made it an abode for him.

The Arabic word mahd denotes cradle attested in 19:29, when to remove the unfounded accusations, Mary (as) was asked to point to baby Jesus (as) so that they may ask him and they replied:

“How can we talk to one who is a child in the cradle?”

God Almighty likens the earth to a cradle since the earth is in permanent motion like the cradle moving for pacifying the child.

Ptolemaic astronomers maintained that the sun circles around the earth once in twenty four hours as a result of which a different exegesis was provided for the blessed Verse in question, but it is proved by modern scientists that the earth circles around the sun in twenty four hours and the blessed Verse 48 saying:

“How Excellent Spreader are We!”

is substantiated by modern discoveries and is regarded as one of Qur’anic miracles.

Two quite precise points may be derived from the blessed Verse concerning the creation of the earth.

The first clause:

“And We have spread out the earth”

likens the earth to a carpet prepared and spread for rest.

The second clause:

“How Excellent Spreader are We!”

indicates that the earth which serves as a carpet on which one may rest is like a cradle moving permanently. The beauty of expression lies in the point that despite its permanent motion, the earth likened to a carpet on which one may rest and its motion is not tangible.

God Almighty glorifies Himself herein and concerning Creation, the Creator and the Provider of the world says that He has created the world in the best manner. In other words, the expression “how Excellent Spreader are We!” is a delicate one reflecting that God Almighty prepared the earth with all the means of rest for the life of mankind. The Arabic word mahid is a cognate of mahd and the latter is applied to cradle or any place prepared for rest.

Such place is supposed to be quiet, safe, and comfortable and all these conditions are applicable to the earth. On the one hand, by Divine Command stones are softened and pulverized and on the other, rigidity of mountains and the crust of the earth make it resistant against the pressure caused by the ebb and flow; on the other hand, the atmosphere encompassing the earth preserves the solar heat blanketing the widespread bed shielding it against collision of meteorites burning them into ashes.

Thus, all the means of welfare has been Divinely prepared for human comfort on the globe.

Surah al-Dhariyat - Verse 49

وَمِن كُلِّ شَيْءٍ خَلَقْنَا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ

49. And of everything We have created pairs that you may remember [and take lessons].

The law of parity predominates all things - generation and continuity of life spring from parity. The blessed Verse in question is saying that pairs have been created for each species of creatures forming pairs.

“Of everything”

designates generality including all species of creatures.

Male and female pairs of mankind, animals, and their species are not solely intended by

“of everything”

as some people might have surmised, but it encompasses all particles and contingent existent beings. It is even a proven fact that the constituent elements, termed prime matter (madat al-mawad) or element consists of two constituents at times termed positive and negative charges, male and female, and/or energy and matter. In short, the blessed Verse is saying that all contingent existent beings are composite consisting of two things.

Unity solely belongs to the Divine Essence of God Almighty Who is Free from parity, elements, or constituents and He is One in His Essence, to His Essence, and in His Essence:

(“There is no god but Allah”).

The blessed Verse indicates that all contingent existent beings consist of constituent elements and any composite being requires a maker; likewise, pairs are in need of each other. Thus, contingent existent beings require the Necessary Being Whose Sacred Presence is devoid of composition, mate, partner, and equal. He is not in need of others in terms of Essence nor is He in need of aids in terms of Acts.

Furthermore, the blessed Qur’anic Verse in question says

“of all things,”

namely “of all existent beings” which may refer to the fact that all things in the world consist of negative and positive particles. Today, it is a proven fact that atoms consist of different particles including electrons, elementary particles with negative charge, and protons, those with positive charge.

It is worthy of note that the dependent clause:

“that you may remember [and take lessons]”

makes a reference to the point that parity, multiplicity, and duality in all things in the world remind man of the point that the Creator of the world is One, since duality is one of the characteristics of created beings.3

Surah al-Dhariyat - Verses 50-51

فَفِرُّوا إِلَی اللَّهِ إِنِّي لَكُم مِّنْهُ نَذِيرٌ مُّبِينٌ

وَلَآ تَجْعَلُوا مَعَ اللَّهِ إِلَهًا آخَرَ إِنِّي لَكُم مِّنْهُ نَذِيرٌ مُّبِينٌ

50. Therefore, flee to Allah. Indeed, I am a plain warner to you from Him.

51. And associate not any other object of worship along with Allah. Indeed, I am a plain warner to you from Him.

The phrase:

“plain warner”

(nadhir mubin) is repeated twice in these two blessed Verses.

Other instances, including;

“plain Book”

(kitab mubin)4 ,

“plain Message”

(balagh mubin)5 ,

“plain Arabic”

(‘Arabi mubin6 ) all bear witness to the clarity of Divine Message and Word and the Prophets’ warning.

It is worthy of note that fleeing toward God Almighty is on a par with fleeing from shadows to light, ignorance to knowledge, anxiety to security, superstitions to truth, discord to unity, polytheism to monotheism, and sin to piety and fearing God Almighty. Imam Baqir (as) regards pilgrimage7 to Mecca as an instance of fleeing toward God Almighty.

In the blessed Verse 50 as in some other Qur’anic Verses, God Almighty commands His Messenger (S) to proclaim that he is sent on a Mission by God Almighty to warn people against obedience to concupiscent desires and satanic deceits by the jinn and men surrounding their hearts placing them in the multiplicities of the world of phenomena and deliver them from the ruses of concupiscence through enlightening them on the manner of fleeing from them such that they may not fall prey to their deception but be able to draw a distinction between the path to deliverance and that to error and thereby rest in safety free from perils.

In other words, the metaphorical expression ‘flee employed ad hoc is one of interest and delicacy, since ‘flee’ is commonly to instances when man is confronted with an awe-inspiring being or incident on the one side and he is aware of a place of refuge somewhere on the other; as a consequence of which he flees the place of incident and turns toward safe haven.

The blessed Verse in question is asking men to escape polytheism and idolatry as terrible belief and turn to monotheism as a safe haven. Escape Divine torment and turn toward His Mercy. Escape disobedience to God Almighty and turn to repentance. In short, escape evils, vices, disbelief, shadows of ignorance, and everlasting torment and find a safe haven in Divine Mercy and everlasting bliss and happiness.

The blessed Verse 52 is asking people to refrain from associating false gods as objects of worship with the One God. The Noble Prophet of Islam (S) is sent unto mankind by God Almighty to warn them against disobedience to Him and manifest the path to obedience to Him.

Treating the manner of escape the multiplicities of contingent existent beings toward Divine Unity, the blessed Verse is saying that the first path to be opted by believers is to refrain from associating false gods with the One God and turn toward Him wholeheartedly. Then, they are asked to acknowledge and believe in the Prophet Call of the Messenger of Allah (S).

Surah al-Dhariyat - Verses 52-55

كَذَلِكَ مَا أتَی الَّذِينَ مِن قَبْلِهِم مِّن رَّسُولٍ إِلاّ قَالُوا سَاحِرٌ أوْ مَجْنُونٌ

أتَوَاصَوْا بِهِ بَلْ هُمْ قَوْمٌ طَاغُونَ

فَتَوَلَّ عَنْهُمْ فَمَا أنتَ بِمَلُومٍ

وَذَكِّرْ فَإِنَّ الذِّكْرَی تَنفَعُ الْمُؤْمِنِينَ

52. [O Muhammad (S)!] Likewise [your Prophethood was denied], no Messenger came to those before them but they said: “[He is] a sorcerer or a madman!”

53. Have they [former people denying Prophetic Calls] transmitted this saying to these [polytheists to confront the Prophets likewise]? Nay, they are themselves a people disobedient [to God Almighty].

54. So turn away from them, you are not to be blamed.

55. And remind [people], for indeed, the reminding profits the believers.

The blessed Verse 52 concludes the material treated in the preceding Verses and is a consolation to the Noble Prophet of Islam (S) suggesting that if Meccan polytheists confront you likewise, he is to know that former Prophets were confronted in like manner. Since the Noble Prophet (S) fulfilled his Prophetic Mission and gave people the ultimatum on behalf of God Almighty, the Noble Prophet’s (S) turning away from disbelievers and his refraining from engaging in disputes with them entails no censure.

The blessed Verses in question commands believers to turn away from disobedient disbelievers and also remind the believers so as to impede the false conception that disbelievers are solely in need of being reminded;

(“then turn away”

and

“remind”).

Hearing entails benefits which may not be found in knowing. The sincerity and the manner of expression of the speaker may better impress the audience. Thus, the Noble Prophet (S) was commanded to remind the believers at all times.

The blessed Verse 52 is saying that thus were the people as mentioned in the preceding Verses who called all Prophets sent to guide their peoples as sorcerers or madmen. It becomes evident that Prophets were sent to guide peoples at different times in different regions since God Almighty gives ultimatum to all peoples.

According to tradition sources, the number of Prophets stands at one hundred and twenty four thousand. The false attributions to the Noble Prophet of Islam (S) were not unprecedented since all Prophets were called sorcerers and madmen by disbelievers.

Addressed to the Noble Prophet of Islam (S) the blessed Verses 53 and 54 ask whether former peoples had suggested their successors to maintain unanimity in their unfounded attributions of sorcery and madness to Prophets. Then the Noble Prophet of Islam (S) is suggested to turn away from them since he fulfilled his Prophetic Mission and is not to be censured by God Almighty.

The blessed Verse 55 is suggesting the Noble Prophet (S) to turn away from disbelievers’ unfounded attributions springing from their obstinacy and arrogance and remind the believers since they may benefit from reminder and admonition and their faith will be further consolidated, since warning them against Divine Omnipotence and Grandeur at times and talk about His Mercy, Forgiving, and Graciousness in order to encourage them to set their hopes on him entails profits for them.

Surah al-Dhariyat - Verses 56-58

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلاّ لِيَعْبُدُونِ

مَا اُرِيدُ مِنْهُم مِّن رِّزْقٍ وَمَا اُرِيدُ أن يُطْعِمُونِ

إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ

56. And I created not the jinn and mankind except that they should worship Me.

57. I seek not any provision from them nor do I ask that they should feed Me.

58. Indeed, Allah is the All-Provider, Owner of Power, the Most Strong.

The blessed Verse 56 is saying that God Almighty did not create jinn and mankind but for being worshipped and glorified by them. The l- in li-ya‘budun (“in order to worship”) is employed in the dative case designating purpose. The contextual meaning of the blessed Verse is that the purpose behind the creation of jinn and mankind is that they worship God Almighty.

According to lexicographical sources, ‘servantship’ (‘ubudiyya) designates the highest state of humbleness against the object of worship supposed to have granted Infinite Bounties and Blessings and He is solely God Almighty. Thus, ‘servantship’ is the zenith of human perfection and his closeness to God Almighty. It is the highest state of submission to Divine Pure Essence. It is unconditional obedience to God Almighty in all respects.

Finally, perfect servantship is that man does not entertain any thoughts other than those set upon absolute perfection, set foot on the Path toward Him, and consign to oblivion everything, even one’s self, except Him! This is the final goal of human creation set as an ordeal by God for whose attainment man is provided with knowledge the final goal of which is to be immersed in the ocean of Divine Mercy.

Thus, servants need to know the Divine Essence as the Source of all perfect qualities, adapt themselves with the same, and avail themselves of whose light such that sparks of the attributes of Divine Perfection and Majesty may sparkle in their souls, since perfection and closeness to God Almighty are not possible unless one embarks upon assumption of dominical traits and such assumption is subsidiary to acquisition of knowledge.

In this vein, a tradition is narrated from Imam Husayn (as), saying:

“God did not create mankind except for acquisition of knowledge of Him and when they acquired the knowledge, they worship Him; whoever worships him is needless of serving other objects of worship.”8

According to a Divine Tradition:

“I was a Secret Treasure, but I intended to be known. I created beings to be known.”9

The two traditions designate that the world of existence was created so that God Almighty might be known and such knowledge entails benefits for creatures rather than for Divine Needless Essence. It also reflects that Divine Emanation resembles His other Attributes bestowing Emanations to inferior creatures.

It is in this light and Mujahid and some other Qur’anic exegets interpret:

“they should worship”

to ‘they should know,’ namely God Almighty did not create jinn and mankind except for their acquisition of knowledge of God Almighty and the Divine Tradition;

“I was a Secret Treasure”

substantiates the interpretation in question, since it goes without saying that worshipping and glorification of God Almighty without knowledge entails no consequences and one who does not know the object of worship and glorification may not embark upon the latter.

Thus, the final purpose of creation of jinn and mankind is that they may acquire knowledge of Divine Essence of Unity. God Almighty created jinn and mankind with all His Most Beauteous and Majestic Attributes so that He may be known and their worship and glorification spring from acquisition of knowledge regarding all Divine Attributes, Most Beauteous Names, and Omnipotence.

The blessed Verses 57 and 58 are saying that one may not imagine that God Almighty is in need of the worship and deeds of jinn and mankind and thereby attain to perfection, since He expects neither provision nor food from creatures as He is the Needless Creator and all creatures are in need of Him, requiring the Absolute Provider to bestow continuity of existence and provision upon them.

Allah is All-Mighty, Omnipotent, All-Dominating, and All-Subduing. All creatures are in need of His Grandeur and Lordship but He is Needless of others by His Essence.

Surah al-Dhariyat - Verses 59-60

فَإِنَّ لِلَّذِينَ ظَلَمُوا ذَنُوبًا مِّثْلَ ذَنُوبِ أصْحَابِهِمْ فَلَآ يَسْتَعْجِلُونِ

فَوَيْلٌ لِّلَّذِينَ كَفَرُوا مِن يَوْمِهِمُ الَّذِي يُوعَدُونَ

59. And indeed, for those who did wrong, there is a portion of torment like the evil portion of torment [which came for] their likes; therefore, let them not ask Me to hasten on [since they will taste it]!

60. Then, woe to those who disbelieved the Day which they is promised.

One who does not worship and glorify God Almighty and refrains from treading the Path for which he was created is a wrong-doer and disbeliever.

The Arabic word zanub literally denotes large bucket by which water is distributed, but it figuratively connotes disbelievers’ deeds indicating that a large portion of Divine torment is in store for disbelievers in the same manner that it was sent down upon former peoples like ‘Ad and Thamud.

“Let them not ask Me to hasten on”

is a response to disbelievers’ derisive inquiry as to the time of Divine torment to be sent down upon them. The blessed Verses in question are addressed to them, saying that the time of your torment shall arrive and they need not hasten.

The last Verse is saying:

“Woe unto those who disbelieved, since they shall be afflicted with severe torments in store for them on the Day of Resurrection.”

Notes

1. 7:195

2. 8:62

3. For a tradition narrated in this vein from Imam ‘Ali ibn Musa al-Ridha, see Saduq’s Tawhid; Nur al-Thiqalayn, vol. 5, p. 130.

4. 15:1

5. 16:82

6. 26:195

7. Usul Kafi, vol. 4, p. 256.

8. Tafsir Safi, vol. 5, p. 75.

9. Tafsir Makhzan al-‘Irfan, p. 334.