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Qur'an 21:55

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Qur'an 21:55
Verse's Information
Suraal-Anbiya (Qur'an 21)
Verse105
Juz'17
Page331
TopicMahdism
AboutInheritance of the earth by righteous servants
Related VersesQur'an 28:5● Qur'an 24:55


Qur'an 21:55 (Verse 105 of Sura al-Anbiya) refers to the inheritance and utilization of the earth's blessings by righteous and worthy human beings. This verse was revealed following verses related to the rewards of the Hereafter for righteous people. Allama Tabataba'i considers this inheritance to include both this world and the Hereafter. In Shi'a exegeses and some Sunni exegeses, the Government of Imam al-Mahdi (a) in the End Times is considered the instance of the fulfillment of the promise in this verse regarding the inheritance of the righteous on earth. There are various possibilities regarding the meaning of "Zabur" and "Dhikr" in the verse. Among these views is that "Dhikr" refers to the Torah and "Zabur" refers to all Heavenly books after the Torah.

Text, Translation, and Introduction

Verse 105 of Sura al-Anbiya concerns the final destiny of the earth and its inheritance by the righteous, stating that this point has also been written in "Zabur" and "Dhikr".

Tilework inscription of Verse 105 of Sura al-Anbiya in the Shrine of Imam al-Husayn (a)

This verse was revealed following verses that refer to the reward of the Hereafter for righteous humans.[1] Tafsir-i namuna considers this verse and the following verse to express one of the worldly rewards for the righteous, which is government.[2] Allama Tabataba'i in Al-Mizan also interprets the inheritance of the earth as the transfer of mastery over it's benefits and the establishment of the blessings of life in the world for the heirs.[3] In his view, these benefits and blessings can relate to this world, such as the enjoyment of worldly blessings by righteous humans, as well as the Hereafter,[4] in the sense that righteous humans perceive the result of their good worldly deeds in the Hereafter.[5] Therefore, there is no reason for the verse to be exclusive to inheritance in this world or the Hereafter.[6]

Application to the Government of Imam al-Mahdi (a)

Citing hadiths narrated from the Shi'a Imams, the government of Imam al-Mahdi (a) is considered the instance of the fulfillment of this Divine Promise in this world, and he and his companions are considered the "righteous servants".[7] Ruh al-ma'ani, a Sunni exegesis, also connects this verse to the formation of the government of Imam al-Mahdi (a) in the End Times.[8] In narrations transmitted from the Shi'a Imams, the "righteous" are interpreted as the Family of Muhammad (s).[9] It is said that these narrations do not imply exclusivity, but rather that the formation of the government of the Qa'im of the Family of Muhammad is the most perfect instance of the inheritance of the earth by the righteous.[10]

Nasir Makarim Shirazi believes that the word "al-arḍ" (the earth) in this verse refers to no specific land and includes the entire earth.[11] He also believes that in addition to this verse and narrations, a rational proof can be presented for the realization of Mahdi's government.[12] Citing this verse and based on rational proof and narrations, Allama Tabataba'i considers the ultimate end of human life on earth to be happiness and goodness, the end of Iblis's respite to deceive God's servants, and the removal of the foundation of disbelief and sin from the earth.[13]

Meaning of Zabur and Dhikr

Tabarsi in Majma' al-bayan has cited four possibilities for the meaning of "Zabur" and "Dhikr":

  • "Zabur" refers to the books of all Divine Prophets, and "Dhikr" refers to the Preserved Tablet.[14]
  • "Zabur" refers to the books revealed after the Torah, and "Dhikr" refers to the Torah.[15]
  • "Zabur" is the Book of David (a) and "Dhikr" is the Torah of Moses.[16]
  • "Zabur" is the Book of Prophet David (a) and "Dhikr" is the Quran.[17]

In Tafsir al-Furqan, Muhammad Sadeqi Tehrani considers "Dhikr" to be the Torah.[18] In his view, "Zabur" refers to all heavenly scriptures after the Torah, which includes the Quran as well.[19] By mentioning examples from past Heavenly books such as the Psalms of David (a) and the Gathas section of the Avesta, he has cited glad tidings related to the inheritance of the earth by the righteous.[20] Tafsir-i namuna also confirms the existence of the verse's content in the Book of David (a), which is part of the Old Testament, by citing instances from it.[21]

A narration from Imam al-Sadiq (a) has also been transmitted which introduces "Dhikr" as knowledge with God and "Zabur" as the Book of Prophet David (a).[22]

Notes

  1. ↑ Makārim Shīrāzī, Tafsīr-i namūna, vol. 13, p. 560.
  2. ↑ Makārim Shīrāzī, Tafsīr-i namūna, vol. 13, p. 560.
  3. ↑ Ṭabāṭabāʾī, Al-Mīzān, vol. 14, p. 330.
  4. ↑ Ṭabāṭabāʾī, Al-Mīzān, vol. 14, p. 330.
  5. ↑ Ṭabāṭabāʾī, Al-Mīzān, vol. 14, p. 330.
  6. ↑ Ṭabāṭabāʾī, Al-Mīzān, vol. 14, p. 330.
  7. ↑ Qummī, Tafsīr al-Qummī, vol. 2, p. 77; Mufīd, Tafsīr al-Qurʾān al-majīd, p. 383; Ṭabarsī, Majmaʿ al-bayān, vol. 7, p. 120; Huwayzī, Nūr al-thaqalayn, vol. 3, p. 464; Baḥrānī, Al-Burhān, vol. 1, p. 82; Kāshānī, Tafsīr al-muʿīn, vol. 2, p. 863; Qummī Mashhadī, Tafsīr kanz al-daqāʾiq, vol. 8, p. 483; Mughniyya, Al-Tafsīr al-kāshif, vol. 5, p. 302; Ṭabāṭabāʾī, Al-Mīzān, vol. 14, p. 330.
  8. ↑ Ālūsī, Rūḥ al-maʿānī, vol. 9, p.97.
  9. ↑ Majlisī, Biḥār al-anwār, vol. 24, p. 358; Astarābādī, Taʾwīl al-āyāt, p. 326.
  10. ↑ Makārim Shīrāzī, Tafsīr-i namūna, vol. 13, p. 561.
  11. ↑ Makārim Shīrāzī, Tafsīr-i namūna, vol. 13, p. 560.
  12. ↑ Makārim Shīrāzī, Tafsīr-i namūna, vol. 13, p. 567.
  13. ↑ Ṭabāṭabāʾī, Al-Mīzān, vol. 12, pp. 160-161.
  14. ↑ Ṭabarsī, Majmaʿ al-bayān, vol. 7, p. 119.
  15. ↑ Ṭabarsī, Majmaʿ al-bayān, vol. 7, p. 119.
  16. ↑ Ṭabarsī, Majmaʿ al-bayān, vol. 7, p. 119.
  17. ↑ Ṭabarsī, Majmaʿ al-bayān, vol. 7, p. 119.
  18. ↑ Ṣādiqī Tihrānī, Al-Furqān, vol. 19, p. 377.
  19. ↑ Ṣādiqī Tihrānī, Al-Furqān, vol. 19, p. 377.
  20. ↑ Ṣādiqī Tihrānī, Al-Furqān, vol. 19, pp. 379-382.
  21. ↑ Makārim Shīrāzī, Tafsīr-i namūna, vol. 13, p. 566.
  22. ↑ Kulaynī, Al-Kāfī, vol. 1, pp. 225-226.

References

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  • Astarābādī, ʿAlī al-. Taʾwīl al-āyāt al-ẓāhira fī faḍāʾil al-ʿitra al-ṭāhira. Qom, Muʾassasat al-Nashr al-Islāmī, 1409 AH/1988-89.
  • Baḥrānī, Sayyid Hāshim al-. Al-Burhān fī tafsīr al-Qurʾān. Qom, Muʾassasat al-Biʿtha, n.d.
  • Huwayzī, ʿAbd ʿAlī b. Jumʿa al-. Tafsīr nūr al-thaqalayn. Edited by Hāshim Rasūlī Maḥallātī. Qom, Ismāʿīliyyān, 1415 AH/1994-95.
  • Kāshānī, Muḥammad b. Murtaḍā al-. Tafsīr al-muʿīn. Qom, Kitābkhāna-yi Āyatullāh Marʿashī Najafī, 1410 AH/1989-90.* Kulaynī, Muḥammad b. Yaʿqūb al-. Al-Kāfī. Tehran, Dār al-Kutub al-Islāmiyya, 1407 AH/1986-87.
  • Majlisī, Muḥammad Taqī al-. Biḥār al-anwār. Beirut, Dār Iḥyāʾ al-Turāth, 1403 AH/1982-83.
  • Makārim Shīrāzī, Nāṣir. Tafsīr-i namūna. Tehran, Dār al-Kutub al-Islāmiyya, 1371 Sh/1992-93.
  • Mufīd, Muḥammad b. Muḥammad... al-. Tafsīr al-Qurʾān al-majīd. Qom, Būstān-i Kitāb, 1424 AH/2003-04.
  • Mughniyya, Muḥammad Jawād. Al-Tafsīr al-kāshif. Beirut, Dār al-ʿIlm li-l-Malāyīn, 1978.
  • Qummī Mashhadī, Muḥammad b. Muḥammad Riḍā al-. Tafsīr kanz al-daqāʾiq wa baḥr al-gharāʾib. Tehran, Muʾassasat al-Ṭabʿ wa l-Nashr Wizārat al-Thaqāfa wa l-Irshād al-Islāmī, 1411 AH/1990-91.
  • Qummī, ʿAlī b. Ibrāhīm al-. Tafsīr al-Qummī. Edited by Sayyid Ṭayyib Mūsawī Jazāʾirī. Najaf, Maktabat al-Hudā, 1387 AH/1967-68.
  • Ṣādiqī Tihrānī, Muḥammad. Al-Furqān fī tafsīr al-Qurʾān. Qom, Nashr-i Farhang-i Islāmī, 1406 AH/1985-86.
  • Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn. Al-Mīzān fī tafsīr al-Qurʾān. Beirut, Al-Aʿlamī li-l-Maṭbūʿāt, 1390 AH/1970-71.
  • Ṭabarsī, Faḍl b. Ḥasan al-. Majmaʿ al-bayān fī tafsīr al-Qurʾān. Beirut, Al-Aʿlamī, 1415 AH/1994-95.
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