Transliteration:( Fal mu dab-bi raati amra )
"Then they administer the Command (of Allah)."
Angels' superior role:
The verse emphasizes that the angels are not just mere worshippers but also administrators of Allah's command. Their role in managing the affairs of the world makes them superior to mere worshippers.
These angels are not only devoted in their worship but also entrusted with the administration of divine tasks, which is why Allah Almighty swears by them.
The role of angels as mediators:
Allah's ultimate power: While Allah Almighty has the power to accomplish any task directly, His law involves accomplishing His will through mediums, such as angels. Every task in the world, whether small or large, is carried out through angels who manage various affairs, from controlling the elements of nature to overseeing human affairs.
Angels and saints as managers:
Just as the angels are Mudabbir (managers of affairs), some saints who are vested with divine authority also take on similar roles of management, as they are empowered to influence or manage affairs in the world under Allah's guidance.
Divine titles:
Shared titles: Allah's attributes, such as Al-'Ali (The Most High), As-Samee' (The All-Hearing), and Al-Basir (The All-Seeing), are also used for creation. One such shared title is Mudabbir, meaning Manager.
Therefore, Allah is the ultimate Mudabbir (Manager of all), and the angels are also referred to as Mudabbirul Amr, meaning those who manage the affairs, following Allah's instructions.
This establishes that the Prophets, too, act as governors or masters, as they are tasked with the management of affairs according to Allah's will.
The tafsir of Surah An-Naziat verse 5 by Ibn Kathir is unavailable here.
Please refer to Surah Naziat ayat 1 which provides the complete commentary from verse 1 through 14.
(79:5) and then manage the affairs of the Universe(according to their Lord’s commands).[1]
1. Here, the object for which an oath has been sworn by beings having five qualities has not been mentioned; but the theme that follows by itself leads to the conclusion that the oath has been sworn to affirm that the Resurrection is a certainty, which must come to pass, when all dead men shall be resurrected. Nor is there any mention as to what are the beings possessed of the qualities. However, a large number of the companions and their immediate successors and most of the commentators have expressed the opinion that they are the angels. Abdullah bin Masud, Abdullah bin Abbas, Masruq, Saeed bin Jubair, Abu salih Abud-Duha and Suddi say that “those who pull out with violence and those who draw out gently” imply the angels, who wrench out the soul of man at death from the very depths of his body, from its every fiber. “Those who glide about swiftly”, according to Ibn Masud, Mujahid, Saeed bin Jubair and Abu Salih, also imply the angels, who hurry about swiftly in execution of divine commands as though they were gliding through space. The same meaning of “those who hasten out as in a race” has been taken by Ali, Mujahid, Masruq, Abu Salih and Hasan Bari, and hastening out implies that each one of them hurries on his errand as soon as he receives the first indication of divine will. “Those who conduct the affairs” also imply the angels as has been reported from Ali, Mujahid, Ata Abu Salih, Hasan Bari, Qatadah, Rabi bin Anas and Suddi. In other words, these are the workers of the kingdom of the universe, who are conducting all the affairs of the world in accordance with Allah’s command and will. Though this meaning of these verses has not been reported in any authentic Hadith from the Prophet (peace be upon him), while this meaning has been given by some major companions and their immediate successors and pupils, one is led to form the view that they must have obtained this knowledge from the Prophet (peace be upon him) himself.
Now the question arises: On what basis has the oath been sworn by these angels for the occurrence of the Resurrection and life after death when they themselves are as imperceptible as the thing for the occurrence of which they have been presented as an evidence and as an argument. In our opinion the reason is (and Allah has the best knowledge) that the Arabs were not deniers of the existence of the angels. They themselves admitted that at the death the soul was taken out by the angels; they also believed that the angels moved at tremendous speeds; they could reach any place between the earth and the heavens instantly and promptly execute any errand that was entrusted to them. They also acknowledged that the angels are subordinate to divine will and they conduct the affairs of the universe strictly and precisely in accordance with divine will; they are not independent and masters of their will. They regarded them as daughters of Allah out of ignorance and worshipped them as deities, but they did not believe that they possessed the real authority as well. Therefore, the basis of the reasoning from the above mentioned attributes for the occurrence of the Resurrection and life after death is that the angels who took the soul by the order of God, could also restore the soul by the order of the same God; and the angels who conducted the affairs of the universe by the order of God could also upset this universe by the order of the same God whenever He so ordered them and could also bring about a new world order. They would not show any negligence or delay in the execution of His command.
[1837]- According to Allāh's decree.
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