'In the name of Allah, the Most Gracious, the Most Merciful'

The Surah 'Fatir'.. and it is called the Surah 'Al-Mala'ika'

It is the conclusion of the Surahs that begin with the name of praise; which has been previously mentioned by Sheikh Sa'd al-Din al-Taftazani that the four blessings have been detailed in it; which are the mothers of the blessings collected in Al-Fatiha; they are the first creation; then the first preservation; then the second creation referred to in Surah 'Saba'; then the second preservation; which is its conclusion; and the most precise matter detailed in it regarding the two groups of happiness and misery; a detailed explanation; noting that it has encompassed in this Surah the four blessings; as will be clarified in its places; so its purpose is to affirm the complete power of Allah (glorified and exalted is He); which necessitates the completeness of the power over resurrection; which is the most complete of the two preservations; the preservation by action always eternally; without interruption; nor removal; nor repulsion; in the abode of permanence; from which sorrow has been removed; and toil; and fatigue; and the abode of misery that encompasses all hardships and worries.

And for the name of the Surah, there is the most complete relevance to its purpose; because there is nothing that can compare to what is in Paradise from the renewal of creation; for nothing is eaten from it except that it returns as it was in the state; and nothing is desired except that it is found in the quickest time; for it is the abode of creativity and invention in truth; and likewise the Fire: 'Whenever their skins are roasted through, We replace them with other skins' [An-Nisa: 56]; and likewise its naming as 'Al-Mala'ika'; for they are created anew; each one of them in the form that Allah intended for him to be; not increased in it; nor decreased; whenever Allah desires that; without any cause at all; other than His will that corresponds to His power - glorified is He; and exalted is His status -; and they are from the disbelievers; in a manner that cannot be encompassed: 'And none knows the soldiers of your Lord except Him' [Al-Muddathir: 31]

'In the name of Allah'; who encompasses the circle of His power with the possible beings; 'the Most Gracious'; who completed with resurrection the general mercy; 'the Most Merciful'; who honored the people of dignity with the permanence of residence in the abode of permanence. And when He affirmed - glorified is He - in the one before it the gathering; which is the second creation; and indicated it with particulars of power over things in the universe; until He concluded with the taking of the disbelievers in a manner that compelled them to believe in the appearance of praise for them the most complete appearance; and by preventing them from all that they desire; as they were indulged in the world with most of what they desired from abundance of wealth; and children; and what along with that from comfort from most hardships; and the praise would be by prevention; and deprivation; as it would be by giving; and bestowal; Allah (glorified and exalted is He) said - what is the result of that -: 'Praise'; meaning: the encompassing of the attributes of (the perfection) deprivation; and creation; 'for Allah'; meaning: alone.

And when creation from non-existence is a clearer proof of that, He said - indicating His right to praise -: "The Creator"; meaning: the Initiator; and the Innovator of "the heavens and the earth"; meaning: the One who precedes that He has what is in them; by splitting the non-existence by bringing them forth from it, beginning without any prior example; as you see. And when the angels - individually and collectively - are like the two horizons; in that each of them is created from non-existence; without any prior example; from no material; and it has been established that they disavow the worship of the disbelievers on the Day of Resurrection; and there is no way for the general people to know them except through the report; He informed about them; after He informed about the way of their observation; with what is the truth regarding them; so He said - clarifying their difference in forms, the completeness of His power; and that it is by choice -: "Making the angels messengers"; meaning: as He wills from His desire; and to what He wills from His servants; appearing to the prophets among them; and those who follow them; and not appearing; "possessors of wings"; meaning: preparing them for what is intended from them. Then He described the wings and said: "two"; meaning: two wings, two wings; for each one; for one who does not need in what is assigned to him more than that; and perhaps His mention of it is to indicate that this is the least that is like the two hands. And when that was a pair, He indicated that it is not restricted to the pair; so He said: "and three"; meaning: three, three; for others among them. And when it was that if He were to limit it to that, it would be assumed to be restricted therein; He indicated by mentioning the pair of the pair that the increase is not limited; so He said: "and four"; meaning: four, four; for each one; from another kind among them.

And when it is established by this that He is an agent by choice; without nature; and others; otherwise, it would necessitate that things are not different; with the unity of the relation to the agent; the result of that is: ﴿He increases in creation﴾; meaning: the created beings; of independent things; and of forms for the angels; and lightness of spirit; and gentleness; and heaviness; and density; and beauty of voice and sound; and eloquence; and simplicity; and cunning; and mockery; and stinginess; and high ambition; and lowliness; and other than that which pertains to quantity; and quality; of which none can encompass except Him - glorified and exalted is He -; thus the statement of whoever said: that He completed creation on the seventh day; when He completed the creation of Adam; so there remained no increase; like the Jews; and others; while this doctrine has weaknesses and frailties that are not hidden; however, He - glorified and exalted is He - clarified all the paths; and left no ambiguity in any of them: ﴿What He wills﴾; so there is no wonder in Him creating another abode; that would be for the reckoning of the servants; then He justified all of that with His saying - affirming; for the sake of their denial of resurrection -: ﴿Indeed, Allah﴾; meaning: the Gatherer of all attributes of perfection; ﴿is capable of all things﴾; so He is capable of resurrection; an agent for it; certainly. (p-5) And Imam Abu Ja'far ibn al-Zubair said: When Surah