فاطر
Fatir
Originator • makkah • 45 Verses
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ٱلْحَمْدُ لِلَّهِ فَاطِرِ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ جَاعِلِ ٱلْمَلَٰٓئِكَةِ رُسُلًا أُو۟لِىٓ أَجْنِحَةٍ مَّثْنَىٰ وَثُلَٰثَ وَرُبَٰعَ ۚ يَزِيدُ فِى ٱلْخَلْقِ مَا يَشَآءُ ۚ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
6:15; 12:102; 14:11; 42:12.
Important Words:
اجنحة (wings) is the plural of جناح which is derived from جنح which means, he or it inclined, leaned or propended. They say جنح الطائر i.e. the bird contracted its wings to descend and approached like one falling and repairing to a place of refuge. جناحmeans, wing; hand; upper arm; edge; side; wing of an army; protection; refuge; power; inclination; assistant; a part or power of a thing. The Arabs say نحن علی جناح السفر i.e. we are on the wings of journey, i.e. we are about to start on journey (Lane & Aqrab). See also 17:25.
Commentary:
The reference in this verse may be to the creation of two universes; the physical and the spiritual. God, it says, is the Creator of the heavens and the earth and of all that is between them. He has created the angels to execute His will in the material universe. These angels are المدبرات أمرا i.e. regulators of the affairs of the world (79:6). To them is entrusted the control, management and supervision of affairs of the physical world. This is one duty and responsibility placed upon them. Their other and heavier duty is to carry God’s commandments and will to His Messengers who are the bearers of the Divine revelation.
The verse may also indicate that a new spiritual Dispensation is being created through the revelation that is being sent down to the Holy Prophet. The angels bearing this revelation manifest two, three, four, attributes of God at the same time, and there may be others manifesting an even larger number of Divine attributes.
The word فاطر (Originator) has been used in the verse to draw attention to the fact that the Great Maker Who has made full provision for the physical needs of man could not have omitted to provide for his spiritual sustenance and development, and just as He has entrusted the control and management of the physical universe to the care of the angels, so has He entrusted the regulation of the affairs of the spiritual world to them. They are the instruments to carry out God’s will in both the universes.
As shown under "Important Words" above, the word اجنحة is a symbol of power and ability. In view of this significance of the word the expression أولی أجنحة الخ shows that angels possess powers and qualities in varying degrees and in accordance with the importance of the work entrusted to each one of them. Some of the angels are endowed with powers and qualities greater than the others. The Archangel Gabriel is the chief of all the angels and, therefore, the most important work of carrying Divine revelation to God’s Messengers is entrusted to him and is done under his care and supervision.
6:15; 12:102; 14:11; 42:12.
To angels is entrusted the control, management and supervision of the affairs of the physical world (79:6). This is one duty and responsibility placed upon them. Their other and heavier duty is to carry God’s commandments and will to His Messengers. The angels bearing revelation manifest two, three, or four Divine attributes at the same time, and there are others who manifest even a larger number of these attributes. Ajnihah being a symbol of power and ability (Lane), the verse signifies that angels possess powers and qualities in varying degrees and in accordance with the importance of the work entrusted to each one of them. Some of the angels are endowed with powers and qualities greater than the others. The Archangel Gabriel is the chief of all the angels and, therefore, the most important work of carrying Divine revelation to God’s Messengers is entrusted to him and is done under his care and supervision.
مَّا يَفْتَحِ ٱللَّهُ لِلنَّاسِ مِن رَّحْمَةٍ فَلَا مُمْسِكَ لَهَا ۖ وَمَا يُمْسِكْ فَلَا مُرْسِلَ لَهُۥ مِنۢ بَعْدِهِۦ ۚ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ
11:108; 39:39.
Commentary:
After having mentioned in the previous verse that God has created the heavens, and the earth and that He has made full provision for man’s physical and spiritual needs and has entrusted the control and management of both the physical and spiritual worlds to the care of the angels, the verse under comment proceeds to say that God has now decreed to bestow His mercy upon mankind in the form of the revelation of the Quran, at the same time warning the would be enemies of truth that they will not be allowed to thwart God’s plan and purpose as "He is the Mighty, the Wise!"
39:39.
After having mentioned in the previous verse that God has created the heavens and the earth and that He has made full provision for man’s physical and spiritual needs the verse under comment signifies that God has now decreed to bestow His mercy upon mankind in the form of the revelation of the Qur’an.
يَٰٓأَيُّهَا ٱلنَّاسُ ٱذْكُرُوا۟ نِعْمَتَ ٱللَّهِ عَلَيْكُمْ ۚ هَلْ مِنْ خَٰلِقٍ غَيْرُ ٱللَّهِ يَرْزُقُكُم مِّنَ ٱلسَّمَآءِ وَٱلْأَرْضِ ۚ لَآ إِلَٰهَ إِلَّا هُوَ ۖ فَأَنَّىٰ تُؤْفَكُونَ
10:32; 27:65; 34:25.
10:32; 27:65; 34:25.
وَإِن يُكَذِّبُوكَ فَقَدْ كُذِّبَتْ رُسُلٌ مِّن قَبْلِكَ ۚ وَإِلَى ٱللَّهِ تُرْجَعُ ٱلْأُمُورُ
6:35; 22:43; 40:6; 54:10.
Commentary:
After it has been mentioned in the preceding verses that a great Divine gift is about to be bestowed on mankind in the form of the Quran and after the would-be rejecters have been warned not to hasten to reject it, the Holy Prophet is told in the present verse that he will be rejected, opposed and persecuted but this should not discourage or dismay him because his opposition and persecution would be no new thing as all the Divine Messengers and Prophets before him were also rejected, opposed and persecuted, but the enemies of truth could never frustrate God’s plan but themselves always came to grief.
6:35; 22:43; 40:6; 54:10.
يَٰٓأَيُّهَا ٱلنَّاسُ إِنَّ وَعْدَ ٱللَّهِ حَقٌّ ۖ فَلَا تَغُرَّنَّكُمُ ٱلْحَيَوٰةُ ٱلدُّنْيَا ۖ وَلَا يَغُرَّنَّكُم بِٱللَّهِ ٱلْغَرُورُ
Commentary:
It is really love of the world that leads man to sin. This is why "the present life" has been mentioned in the verse before the mention of "the Deceiver" who is Satan. This shows that it is man himself who first becomes mentally corrupt and then Satan comes to deceive and lead him astray.
إِنَّ ٱلشَّيْطَٰنَ لَكُمْ عَدُوٌّ فَٱتَّخِذُوهُ عَدُوًّا ۚ إِنَّمَا يَدْعُوا۟ حِزْبَهُۥ لِيَكُونُوا۟ مِنْ أَصْحَٰبِ ٱلسَّعِيرِ
2:169; 12:6; 18:51; 20:118.
2:169; 12:6; 18:51; 20:118.
ٱلَّذِينَ كَفَرُوا۟ لَهُمْ عَذَابٌ شَدِيدٌ ۖ وَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ لَهُم مَّغْفِرَةٌ وَأَجْرٌ كَبِيرٌ
Commentary:
The verse points to an invariable divine law, viz. that whenever a Prophet of God comes into the world, the people to whom he preaches his Message become split up into two hostile camps: Those who accept God’s Message and receive His blessings and those who having rejected and opposed him incur His displeasure and punishment.
أَفَمَن زُيِّنَ لَهُۥ سُوٓءُ عَمَلِهِۦ فَرَءَاهُ حَسَنًا ۖ فَإِنَّ ٱللَّهَ يُضِلُّ مَن يَشَآءُ وَيَهْدِى مَن يَشَآءُ ۖ فَلَا تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرَٰتٍ ۚ إِنَّ ٱللَّهَ عَلِيمٌۢ بِمَا يَصْنَعُونَ
16:64; 27:25; 29:39.
Commentary:
The words, "so let not thy soul waste away sighing for them," give an insight into the noble soul of the Holy Prophet—how anxious and eager he was to lead his people out of their evil ways and save them from the wrath of God. Another verse of the Quran, viz. "Haply thou wilt grieve thyself to death for sorrow after them if they believe not in this discourse" (18:7). Also constitutes an eloquent commentary on the solicitude and concern of the Holy Prophet for the spiritual well-being of his people and on his deep grief for their opposition to truth. But such is human ingratitude that from the very people for whom he felt and grieved so much, he received nothing but abuse, invective and ridicule.
16:64; 27:25; 29:39.
The verse constitutes an eloquent commentary on the solicitude and concern of the Holy Prophet for the spiritual well-being of his people and on his deep grief for their opposition to truth. See also 18:7.
وَٱللَّهُ ٱلَّذِىٓ أَرْسَلَ ٱلرِّيَٰحَ فَتُثِيرُ سَحَابًا فَسُقْنَٰهُ إِلَىٰ بَلَدٍ مَّيِّتٍ فَأَحْيَيْنَا بِهِ ٱلْأَرْضَ بَعْدَ مَوْتِهَا ۚ كَذَٰلِكَ ٱلنُّشُورُ
22:7; 57:18.
Important Words:
نشور (Resurrection) is an infinitive noun from نشر. They say نشر الخبر i.e. he spread or spread out or published the news. نشرت الارض means, the land, being rained upon, its herbage or pasturage became green after it had dried up. نشر الله الموتیmeans, God raised the dead to life. نشور means, raising the dead: Resurrection. The word has also been used in the sense of spiritual resurrection in this life (Lane & Aqrab).
Commentary:
In the Quran the plural form ریاح (winds) is generally used in good sense as in the present verse and in vv. 7:58; 25:49; etc. while the singular has been used to denote Divine punishment as in 17:70; 33:10; 41:17; 46:25; 51:42; 54:20 & 69:7. The word النشور (Resurrection) if taken to mean the resurrection of a people from a state of spiritual decline and degradation, the verse would mean that just as dead and dry land blossoms into new life when rain falls upon it, so will a people, morally and spiritually dead and steeped in sin and wickedness as the Arabs are, rise to a new life by means of the heavenly water of Divine revelation—the Quran.
22:7; 57:18.
Resurrection here signifying the resurrection of a people from a state of spiritual decline and degradation, the verse means that just as a dead and dry land blossoms into new life when rain falls upon it, so will a people, morally and spiritually dead and steeped in sin and wickedness, rise to a new life by means of the heavenly water of Divine revelation.
مَن كَانَ يُرِيدُ ٱلْعِزَّةَ فَلِلَّهِ ٱلْعِزَّةُ جَمِيعًا ۚ إِلَيْهِ يَصْعَدُ ٱلْكَلِمُ ٱلطَّيِّبُ وَٱلْعَمَلُ ٱلصَّٰلِحُ يَرْفَعُهُۥ ۚ وَٱلَّذِينَ يَمْكُرُونَ ٱلسَّيِّـَٔاتِ لَهُمْ عَذَابٌ شَدِيدٌ ۖ وَمَكْرُ أُو۟لَٰٓئِكَ هُوَ يَبُورُ
27:51, 52; 35:44.
Important Words:
یبور (will perish) is derived from بار which means, he perished; it (commodity) was or became difficult of sale. They say بارت السوق i.e. the market became dull. بار العمل means, the work became or proved vain. بوار means perdition, destruction. The Arabs say نزلت البوار علی الکفار i.e. perdition overtook the disbelievers (Lane & Aqrab). See also 25:19.
Commentary:
The present verse continues the theme of its predecessor and proceeds to say that under the influence of the Holy Prophet, the Arabs will not only shed their evil ways and become paragons of piety and godliness but all honour and glory will also be theirs, and nations that now look down upon them and consider them beneath notice will bow down before them in humility. Their honour and glory will be the result of their true beliefs, noble ideals, and righteous conduct.
The pronoun ہ in the expression یرفعه may refer to العمل الصالح (righteous work). In that case the subject of the verb یرفع (exalts) is God, as shown in the text. Or it may refer to الکلم الطیب (good words). In that case the subject of the verb یرفع will be العمل الصالح (the righteous work).
27:51, 52; 35:44.
وَٱللَّهُ خَلَقَكُم مِّن تُرَابٍ ثُمَّ مِن نُّطْفَةٍ ثُمَّ جَعَلَكُمْ أَزْوَٰجًا ۚ وَمَا تَحْمِلُ مِنْ أُنثَىٰ وَلَا تَضَعُ إِلَّا بِعِلْمِهِۦ ۚ وَمَا يُعَمَّرُ مِن مُّعَمَّرٍ وَلَا يُنقَصُ مِنْ عُمُرِهِۦٓ إِلَّا فِى كِتَٰبٍ ۚ إِنَّ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرٌ
18:38; 22:6; 23:14; 36:78; 40:68.
Commentary:
By referring to the very humble and insignificant origin of man the verse draws attention to the lowly beginnings of Islam and the extremely poor condition of the early Muslims and implies a prophecy that just as out of an insignificant sperm-drop there grows a well-proportioned and fully-developed human being, similarly the lowly and poor Muslims will one day grow into a mighty community.
The latter part of the verse is related to what a female conceives and what she gives birth to, and to the lengthening and diminishing of a man’s life implies another prophecy that the progeny of opponents of the Holy Prophet will one day become devoted followers of Islam.
18:38; 22:6; 23:13, 14; 36:78; 40:68.
The verse implies a prophecy that just as out of an insignificant sperm-drop there grows a well-proportioned and fully-developed human being, similarly the lowly and poor Muslims will one day grow into a mighty community. Reference to what a female conceives and what she gives birth to, and to the lengthening and diminishing of a man’s life implies another prophecy that the progeny of opponents of the Holy Prophet will decrease and that of Muslims increase. The words in the text translated as, 'it is all recorded in a Book,' may also mean, 'it is in accordance with Divine law.'
وَمَا يَسْتَوِى ٱلْبَحْرَانِ هَٰذَا عَذْبٌ فُرَاتٌ سَآئِغٌ شَرَابُهُۥ وَهَٰذَا مِلْحٌ أُجَاجٌ ۖ وَمِن كُلٍّ تَأْكُلُونَ لَحْمًا طَرِيًّا وَتَسْتَخْرِجُونَ حِلْيَةً تَلْبَسُونَهَا ۖ وَتَرَى ٱلْفُلْكَ فِيهِ مَوَاخِرَ لِتَبْتَغُوا۟ مِن فَضْلِهِۦ وَلَعَلَّكُمْ تَشْكُرُونَ
16:15; 45:13.
Important Words:
عذب (palatable) is derived from عذب (‘adhiba) which means, it was or became sweet; became easy and agreeable to be swallowed or drunk. ماءعذب means, sweet water. They say انه لعذب اللسان i.e. verily he is sweet of tongue (Lane & Aqrab). See also 25:54.
ملح (salt) is noun-infinitive from ملح (malahah). They say ملح الطعام i.e. he put salt in the food. ملح الماء means, the water became saltish. ملح (maluhah) it (a thing) was or became beautiful or pretty (Lane & Aqrab). See also 25:54.
سائغا (pleasant) is derived from ساغ which means, it (beverage) was easy and agreeable to swallow (Lane). See also 16:67.
مواخر (ploughing the waves) is derived from مخر. They say مخرت السفینة i.e. the boat clove the water with its stem and ran (Lane). See also 16:15.
For فرات and أجاج see 25:54.
Commentary:
Metaphorically, the two seas spoken of in this verse are true and false religions. The words عذب and أجاج may be taken as representing respectively true and false religions which cannot be equal. The one is like sweet water which is good to drink and slakes the thirst and is also very useful for irrigation, while the other is like bitter water which is not only not fit to drink but is also unusable for purposes of irrigation. The verse continuing the metaphor purports to say that though saltish water is not fit for drinking and irrigation, it has other uses. From the saltish seawater come out fresh meat and ornaments. Similarly, though the present opponents of Islam are, like saltish water, bitter and worthless, yet out of their loins there will be born those who will be zealous and devout bearers of its message.
16:15; 45:13.
Metaphorically, the two seas spoken of are true and false religions. See {2085}. The verse continuing the metaphor purports to say that though saltish water is not fit for drinking and irrigation, it has other uses. From it come out fresh meat and ornaments. Similarly, though the present opponents of Islam are, like saltish water, bitter and worthless, yet out of their loins there will be born those who will be zealous and devout bearers of its Message.
يُولِجُ ٱلَّيْلَ فِى ٱلنَّهَارِ وَيُولِجُ ٱلنَّهَارَ فِى ٱلَّيْلِ وَسَخَّرَ ٱلشَّمْسَ وَٱلْقَمَرَ كُلٌّ يَجْرِى لِأَجَلٍ مُّسَمًّى ۚ ذَٰلِكُمُ ٱللَّهُ رَبُّكُمْ لَهُ ٱلْمُلْكُ ۚ وَٱلَّذِينَ تَدْعُونَ مِن دُونِهِۦ مَا يَمْلِكُونَ مِن قِطْمِيرٍ
22:62; 31:30; 57:7.
7:55; 13:3; 26:29; 31:21; 39:6.
13:15; 40:21.
Important Words:
قطمیر (whit) means, the cleft of a date-stone or the integument that is upon it; the thin skin which is upon a date-stone between the stone and the date itself or the white point in the back of the date-stone from which the palm-tree grows forth. Hence a small, mean, paltry, contemptible thing. The Arabs say ما أصبت منه قطمیرا i.e. I did not receive anything from him.
Commentary:
The metaphor of the preceding verse is continued in this verse. The word النھار (day) here represents prosperity and power and اللیل (night) signifies loss of these things combined with national decline and decadence. Taking the two words in this sense the verse implies a prophecy that with the advent of the Holy Prophet a new order will come into being. The nations which have hitherto enjoyed temporal and spiritual sovereignty will, if they rejected his message, be debased and disgraced, and another people which have till now been looked down upon as scum of humanity because of their faith, will be raised to the highest pinnacles of power and glory. All the forces of nature will combine to work for the success of the new order and the forces of darkness led by those whom the disbelievers call upon besides Allah will utterly fail to impede or obstruct its progress, because the kingdom of the heavens and the earth is God’s Who has revealed the new Teaching and Who is its Protector and Guardian.
22:62; 31:30; 57:7.
7:55; 13:3; 31:21.
13:15; 40:21.
The metaphor of the preceding verse is continued here. An-Nahar (day) represents prosperity and power and al-Lail (night) signifies loss of these things combined with national decline and decadence.
Qitmir means, the white point in the back of a date-stone, hence a mean, paltry or contemptible thing (Lane).
إِن تَدْعُوهُمْ لَا يَسْمَعُوا۟ دُعَآءَكُمْ وَلَوْ سَمِعُوا۟ مَا ٱسْتَجَابُوا۟ لَكُمْ ۖ وَيَوْمَ ٱلْقِيَٰمَةِ يَكْفُرُونَ بِشِرْكِكُمْ ۚ وَلَا يُنَبِّئُكَ مِثْلُ خَبِيرٍ
7:194.
Commentary:
The verse further dwells upon the complete failure of the forces of evil to arrest the progress of Islam. It says that the idols of idol worshippers will prove entirely powerless and useless against the onward march of Islam.
The reference in the words, "the One Who is All-Aware," as the translation of the text shows, is to God. It may also be to the Holy Prophet when the word would mean, well-aware.
7:194.
۞ يَٰٓأَيُّهَا ٱلنَّاسُ أَنتُمُ ٱلْفُقَرَآءُ إِلَى ٱللَّهِ ۖ وَٱللَّهُ هُوَ ٱلْغَنِىُّ ٱلْحَمِيدُ
47:39.
Commentary:
The verse points to man’s utter helplessness. Man needs God’s help every moment of his life. He needs it for his physical sustenance and he needs it for his spiritual sustenance and God, out of His unbounded grace and mercy, has made provision for both.
47:39.
إِن يَشَأْ يُذْهِبْكُمْ وَيَأْتِ بِخَلْقٍ جَدِيدٍ
4:134; 6:134; 14:20.
وَمَا ذَٰلِكَ عَلَى ٱللَّهِ بِعَزِيزٍ
14:21.
وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ ۚ وَإِن تَدْعُ مُثْقَلَةٌ إِلَىٰ حِمْلِهَا لَا يُحْمَلْ مِنْهُ شَىْءٌ وَلَوْ كَانَ ذَا قُرْبَىٰٓ ۗ إِنَّمَا تُنذِرُ ٱلَّذِينَ يَخْشَوْنَ رَبَّهُم بِٱلْغَيْبِ وَأَقَامُوا۟ ٱلصَّلَوٰةَ ۚ وَمَن تَزَكَّىٰ فَإِنَّمَا يَتَزَكَّىٰ لِنَفْسِهِۦ ۚ وَإِلَى ٱللَّهِ ٱلْمَصِيرُ
6:165; 39:8; 53:39.
36:12.
Important Words:
مثقلة (heavily laden soul) is derived from ثقل which means, it was or became heavy, weighty or ponderous; it was or became heavy, weighty or preponderant ideally; he was or became slow, lazy, wanting in activity or intelligence. ثقلت المرأةmeans, her pregnancy became apparent. أثقله means, he overburdened him. مثقل of which مثقلة is feminine gender means, heavily burdened or burdened beyond his power; overburdened; weighed down or oppressed by disease, debt, etc. (Lane & Aqrab). See also 4:41.
Commentary:
The word وزر may here signify the burden of duty or responsibility; or it may mean the remorse or shame which a person feels when he commits a sin or crime. Taking it in the first sense, the expression لا تزر وازرة وزر أخری would mean that the personal duty or responsibility of one person cannot be shifted to, or discharged by another. Everyone has to carry his own cross. Taking the word in the second sense the expression cuts at the root of the doctrine of Atonement on which the whole fabric of Christianity stands. The verse purports to say that no person can relieve any other person of his grief or sorrow, nor can he share with him the remorse or regret that afflicts his conscience after he has committed a crime. Evidently as these feelings have their origin in the heart of man, they cannot be transferred to or shared by another person. The punishments of Hell are only the spiritual embodiments of man’s evil actions done in this life and the person who committed the evil deeds quite clearly will not share these spiritual embodiments of his actions with another person who had not committed those evil deeds.
6:165; 39:8; 53:39.
36:12.