The abovementioned verse...

The abovementioned verse, which is the last verse of Sura Fa-tir, concludes the earnest discussions and serious threats previously mentioned in this Sura with Allah’s grace and mercy upon the people on the earth, in the same manner that this Sura began with the Mercy of Allah on humankind. Thus both the beginning and the end of the holy Sura are consistent in stating the Mercy of Allah.

More over, the previous verse which threatened the guilty faithless persons to the evil fate of the formers brings this question forth for many of them, as well as others, that if the manner of treatment of Allah is the same about all of the arrogant ones, then why He does not punish this arrogant polytheistic nation.

In answer to this question, the Qur’a-n says: “And if Allah were to seize the people (to punish them) for what they have earned, He would not leave on the back of it any creature; …” In that case, there will be sent down so many frequent punishments, and lightning, earthquakes and tempests will destroy the unjust ones in a form that the earth will not be a suitable place for anyone to live on. Yet, the verse continues saying: “… but He gives them respite till an appointed term.

…” But this patience and respite of Allah has an account. It lasts until when their appointed term has not come, but when their appointed term reaches, He will recompense everybody, as the verse says: “… So when their term expires, then verily Allah is seeing with respect to His servants.” He (s.w.t.) both sees their deeds and is aware of their intentions. Here, there arise two questions the answer of which is made manifest by what was said.

The first is that: Does this general command envelop Divine prophets, friends of Allah, and righteous ones, too? The answer of this question is clear, because these kinds of ordinances refer to almost the mass of people and the decisive majority of them, and surely the Divine prophets, Imams, and righteous ones, who are in minority, are out of this circle. Shortly speaking, every ordinance has an exception and such ones are as exceptions of this ordinance.

The second is that: Does the application of the Qur’a-nic term /da-bbah/ (creature), mentioned in the above verse, refer to non-human creatures, too? That is, will they be destroyed as the result of the punishment upon human beings?