Surah Fatir 35:27-37 - Quran Translation Commentary

(35:27) Have you not considered that Allah sends down out of heaven water? We brought out therewith fruits of diverse hues. And in the mountains are tracks³³ white and red; their colors of diverse shades, and (other mountains) raven dark.

(35:28) And, of the people, beasts and cattle (too) there are various hues.³⁴ Such is (Allah‘s creation). Indeed, from among His slaves, it is scholars who (truly) fear Allah.³⁵ Verily, Allah is All-mighty, All-forgiving.

(35:29) Those who recite the Book of Allah, offer the Prayers (correctly and assiduously), and expend out of what We have provided them, secretly and openly,³⁶ hope for a bargain which will never fail.³⁷

(35:30) So that He may pay them their wages in full, and increase upon them out of His bounty, indeed He is All-forgiving, All-appreciative.

(35:31) And that which We have revealed to you of the Book is the Truth, confirming that which was before it, surely Allah is, with respect to His servants, well acquainted, fully observant.

(35:32) Then We gave the Book in inheritance to such of Our servants as We chose. Of them are some who wrong their own souls, of them some who are on the middle course, while some who are, by Allah’s leave, forerunners in good (works).³⁸ That is the great bounty.

(35:33) Gardens of Eternity they shall enter into, (where) they shall be adorned with bracelets of gold and pearls,³⁹ and their apparel there will be of silk.⁴⁰

(35:34) And they will say, ‘(All) praise to Allah who removed from us all grief.⁴¹ Surely our Lord is All-forgiving, All-appreciative.

(35:35) Who by His bounty has lodged us in the everlasting Abode,⁴² wherein no fatigue touches us, nor touches us therein any weariness.‘

(35:36) As for those who disbelieved, for them will be fire of Hell. (Death) will not be decreed for them so that they may die,⁴³ nor will its torment be lightened for them.⁴⁴ Thus do We recompense every ingrate.

(35:37) And they will be crying out therein, ‘Our Lord, bring us out, we will do righteousness: other than what we were doing‘ – ‘Did We not grant a life long enough, so that he who would remember, could remember therein.⁴⁵ And there came to you the warner.⁴⁶ Taste then, the wrongdoers shall not have a helper.‘

Commentary

33. That is, narrow passes; alternatively, streaks, as a streak in the sky (from Lane’s Lexicon).

34. Yusuf Ali displays depth of his learning: “Everyone can see how Allah’s artistry produces from rain the wonderful variety of crops and fruits: golden, green, red, yellow, and showing all the most beautiful tints we can think of. And each undergoes in nature the gradual shading off in its transformation from the raw stage to the stage of maturity.‏

“These wonderful colours and shades of colours are to be found not only in crops but in rocks and mineral products. There are the white veins of marble and quartz or of chalk, the red laterite, the blue basaltic rocks, the ink-black flints, and all the variety, shade, and gradation of colours. Speaking of mountains, we think of their ‘azure hue’ from a distance, due to atmospheric effects, and these atmospheric effects lead our thoughts to the glories of clouds, sunsets, the zodiacal light, the aurora borealis, and all kinds of Nature’s gorgeous pageantry.

“In the physical shapes of human and animal life, also, we see variations in shades and gradations of colours of all kinds. But these variations and gradations, marvellous though they be, are as nothing compared with the variations and differences in the inner or spiritual world."

With a point from Shabbir, we might add the following: Such then are the varieties in the creation of Allah. How then can you, O Prophet, wish that all people become one variety: those devoted wholeheartedly to Allah? Indeed, it is only the Gnostics, the true scholars of Qur’an and Sunnah, who know Allah by His Attributes, who truly fear Allah.

35. The translation reflects the understanding of Ibn Jarir and Ibn Kathir. The latter remarks that it is scholars alone who truly understand Allah’s Names and Attributes, and hence it is they alone who fear Him in the true sense of the word. Ibn Mas`ud has said, “Knowledge is not the name of excessive narratives but rather that of excessive fear of Allah” (Ibn Kathir).

Rabi` b. Anas has remarked, “He who does not fear Allah, is not a scholar.” Sa`d b. Ibrahim was asked about the leading scholar of Madinah. He replied, “He who feared (Allah) most” (Shafi`).

When `Ali ibn Abi Talib was asked about who a true scholar was, he replied,“A truly knowledgeable one is he who does not despair the people of Allah’s mercy, who does not make it easy for them to disobey Allah, who does not make them feel secure against His chastisement, who does not abandon the Qur’an, turning away from it, inclined to other than it. Surely, there is no good in devotion devoid of knowledge, no knowledge which lacks understanding, and no recitation without contemplation” (Qurtubi).

And Ibn Abi Hayyan al-Taymi has reported from someone, that of scholars there are three kinds:

(a) knowledgeable of Allah and knowledgeable of His commands;

(b) knowledgeable of Allah, but not knowledgeable of His commands; and,

(c) knowledgeable of Allah’s commands but not knowledgeable of Allah.

Of the three, it is only the first kind, who is a true scholar. It is he who truly fears Him (Ibn Kathir).

Mufti Shafi` notes from Abu Hayyan on the authority of Ibn `Atiyyah that the meaning that the ayah lends is not that none other than scholars fear Allah, but rather, the emphasis by the “innama” of the text is to stress the point that it is the main characteristic of scholars that they fear Allah; which does not mean a non-scholar cannot share this characteristic.

From Thanwi once again we have a wise remark: The explanation about why some scholars are found lacking “khashiyyah” is that if their knowledge is of the doctrinal nature, then their fear is also of the doctrinal nature, but if it is related to the inner condition (hal: spiritual state), then their fear is also of the same type (hence vibrant and visible).

36. It is recommended that if the deeds are obligatory, they should be carried out in the open. Prayers for example, are followed after announcement from the minarets. Zakah should also be given in open. This encourages others to follow the example. Supererogatory acts on the other hand, are special deeds. And special deeds earn special status in the sight of the people. This can corrupt the intention which should be none other than earning Allah’s good pleasure. Therefore, they should be performed in secret (with some modification from Shafi`).

37. “They hope,” because one can never be sure that his deeds have met the conditions of acceptance. Yet “it is a bargain” which has Allah’s promise that it “never fails,” as against worldly trade which carries the possibilities both of profit as well as of loss. It will never fail because, as Shafi` puts it, “fastening good hope on Allah” should pay in the end, even if the deeds fail the acceptance test. Chances of total failure are further reduced in view of the words that follow, “So that He may pay them their wages in full, and increase upon them out of His bounty, indeed He is All-forgiving, All-appreciative” (Au.).

38. Ka`b al-Ahbar is severally reported as having said that the allusion by the words, “Of them are some who wrong their own souls, and of them some on the middle course, while some who are, by Allah’s leave, forerunners in good (works),” is entirely to the followers of the Prophet, (who inherited the Book from previous nations), and whose all three classes mentioned here will be (ultimately) in Paradise. Abu Darda’ also seems to have believed that the allusion by those who wrong themselves is to the sinners of this Ummah. They will all be (ultimately: Shabbir) in Paradise (Ibn Jarir, Ibn Kathir).

It can be added in explanation of the three categories that those who wrong themselves are those who do not record well in terms of doing what they are commanded but rather commit some of the forbidden. Those in the middle are those who do not fall short of the commandments, shun the forbidden totally, but who might commit some of the undesirable things (makruhat) or fall short in some of the desirable ones (mustahabbat). In complete contrast are the outrunners who not merely attempt what they are commanded to do, but also attempt those deeds that are desirable (mustahabbat). They shun the forbidden as well as the undesirable (makruhat). In fact, they will rather forbid unto themselves some of the permissible (mubahat, out of fear of falling into the forbidden, or because of preoccupation with religious affairs: Shafi`) – Ibn Kathir.

On the other hand `Abdullah ibn Mas`ud, `Abdullah in `Abbas, `Ikrimah, Mujahid, Hasan and Qatadah believed that of the three kinds, the allusion by those who transgresses their own souls, is to the hypocrites who will enter Hellfire, while the other two classes of this Ummah will enter Paradise. In evidence they pointed to the following verse (56: 8-11) “And you will be three groups: Then the people of the Right hand side - and what about the people of the Right hand side! And the people of the Left hand side - and what about the people of the Left hand side! As for the outrunners, they are outrunners. They are the ones brought nigh.“ (Ibn Jarir).

The opinion that prevailed in this regard, however, is the one which has been expressed in the first paragraph above (Shawkani, Shafi` and others). That is, as expressed by Ka`b al-Ahbar (Au.).

We have (an interesting: Au.) report (in Hakim, Tabarani, and Ibn Marduwayh: Shawkani) coming through `Uqbah b. Suhban. He said he asked `A’isha about this verse. She said, “As for the forerunners, they are those who died during the Prophet’s life and those whom he gave the good tiding of Paradise. As regards those on the middle course, the allusion is to those who followed the forerunners in close imitation. As for those who wronged themselves, well, they are people like us and those who followed us. And, all will be in Paradise.”

“So,” said the narrator, “note how she placed herself among us common folk (although she was of the “sabiqun”) - Ibn Kathir, Shawkani.

Qurtubi has a long list of opinions concerning the three categories mentioned here which he takes from Thu`alibi’s commentary:Sahl b. `Abdullah said that the allusion by the term “zalim” is to the ignorant, by “muqtasid”, to the seeker of knowledge, and by “sabiq” to the scholar.

Dhun Nun al-Misri said, “Zalim” is someone who remembers Allah merely with his tongue, “muqtasid” is he who remembers with his heart, and “sabiq” is someone who never forgets Him.

Al-Antaki said, “Zalim” is the man of words, the “muqtasid,” man of deeds, and “sabiq,” the man of states.

Ibn `Ata’ said, “Zalim” is one who loves Allah for the sake of this world, “muqtasid” who remembers Him for the sake of the Hereafter, and “sabiq” someone who trampled upon his own objectives (of life) in search of the Grand Objective – (i.e. Allah).

It has also been said that “Zalim” is someone who worships Allah out of fear of the Fire, “muqtasid,” he who worships Him yearning for Paradise, and “sabiq,” he who worships Him for His pleasure, and for no other reason.

It has also been said that, “Zalim” is he who gave up the world because he wronged himself by abandoning its due, namely, knowledge and love, “muqtasid” is the Gnostic, and “sabiq” is the Lover.

Another opinion has been that, “Zalim” is one who cries out in tribulations, “muqtasid,” he who is patient when facing tribulations, and “sabiq” who draws pleasure out of them.

It has also been thought that “Zalim” is someone whose devotions are carried out in heedlessness, out of habit, “muqtasid,” he who is devoted because of inclination (to Him), and “sabiq,” he who worships out of awe.

It has also been said that “Zalim” is one who, when given, withheld it, “muqtasid,” he who, when given, gave out, and “sabiq,” he from whom it was withheld and he rendered thanks.

It is said that two devotees met. One of them asked the other, “How are our brothers in Basra?” He replied, “Very well: if they are given they render thanks, but if denied, they are patient.” The first one remarked, “This is the way of the dogs with us in Balkh. As for our devotees, if (provision) is denied they render thanks, but if given, they pass it on to others.”

It is also said that “Zalim” is someone who seeks sufficiency through wealth, “muqtasid,” is he who attains it on the strength of his religion, and “sabiq” someone who attains it by the Power of his Lord.

It is also said that “Zalim” is one who reads the Qur’an but does not live by it, “muqtasid,” is he who reads it and lives by it, and “sabiq,” someone who reads it, undertands it, and lives by it.

It was also said that “Zalim” is a man who loves himself, “muqtasid,” he who loves his religion, and “sabiq,” he who loves his Lord.

It is also said that “Zalim” is someone who seeks justice but does not render justice, “muqtasid,” he who seeks justice and renders justice, and “sabiq,” he who renders justice but does not seek justice.

We have quoted at length to impress upon our readers the spirit of Islam that prevailed in the previous generations of Islam. It is useless to look for an equivalent of above in any religious literature (Au.).

39. This has been stressed in the hadith also. One in Muslim says,Abu Hazim said: I was behind Abu Hurayrah while he was attempting ablution. He would stretch his hand until it reached his armpit. I asked, “O Abu Hurayrah, what kind of ablution is this?” He answered, “O people of the Banu Farrukh (a tribe), are you here? Had I known you were here I would not have made this kind of ablution. I have heard my friend say, ‘A believer’s ornaments will reach up to where ablution (water) reaches.’“ (Banu Farrukh were new in Islam, and had Abu Hurayrah known the presence of one of them, he would have made the standard kind of ablution, in order to impress on the observers its articles of obligatory nature: Au.).

40. A hadith of Bukhari says,Zayd b. Thabit says he heard Ibn Zubayr say in a sermon, “I heard the Prophet (saws) say, ‘He who wore silk in this world will not wear it in the Hereafter.’”

(Ibn Kathir presents shorter versions of both the ahadith above).

Ibn Abi Hatim has a narrative which reports Abu Umamah as saying that while describing the dwellers of Paradise and the ornaments they will wear, the Prophet said, “They will be adorned with gold and silver bangles embossed with pearls. They will have garlands on, set with peals and rubies. And they will have crowns like the crowns of kings: with no hair (in the pubic area), beardless, with kohl in their eyes” – Ibn Kathir.

41. There have been several interpretations with reference to the textual “hazn” (grief), such as: the grief of loss of worldly comforts, grief of death, several kinds of grief that a man will undergo from the time of Resurrection until final entry into Paradise, etc., which all seem to be correct to Ibn Jarir since an all-inclusive meaning seems to have been intended. Nevertheless, Hasan’s remark, which he made while discussing another verse, is worth reproducing. He said, He said discussing verse 63 of Al-Furqan, ‘When the ignorant address them they say, “Salam,”’: “Believers are a humble people. Their sight, hearing and limbs of the body are so humbled that the onlookers assume that they must be sick. But there is no disease in them. They are the healthiest of people at heart. But rather, fear has entered into them – absent from others. Their knowledge of the Hereafter prevents them from indulging in this world. It is they who will say, ‘(All) praise to Allah who has put us away from all grief.’ By Allah, their ‘hazan’ is not grief over this world. What they relinquish in return of Paradise is nothing worthwhile in their sight; it is the fear of the Fire which makes them cry. Surely, he who does not seek glory by the Glory of Allah, will have his heart torn to pieces in regret over what he misses of the world. He who does not see Allah’s blessings but in food and drink, is little of knowledge, and is close to chastisement” (Qurtubi).

The opinion of Ibn `Abbas, as in Ibn Abi Hatim and Hakim, who declared it Sahih, was that the allusion by “hazn” is to the Fire (Alusi).

A hadith in Ibn Abi Hatim reports the Prophet (saws) as having said, “Believers in oneness of Allah will not feel fear and estrangement in their graves. As if I can see believers in Allah’s oneness rising up from their graves, clearing out dust from their heads saying, ‘There is no deity save Allah.’”

According to another version (in Tabarani, ‘they will be’), saying, ‘(All) praise to Allah who removed away from us all grief‘" (Kashshaf, Ibn Kathir).

But of course, adds Razi, the allusion is to all kinds of grief that one has to face throughout his life, until he finally makes it to Paradise.

42. “By His bounty” – because no one will enter Paradise on the strength of his deeds. It is Allah’s own grace that will help him in. Says a hadith of the Sahihayn,“None of you will enter Paradise by his deeds.” They were quick to ask, “Not even you, O Messenger of Allah?” He replied, “No, not even me, unless Allah Most High covers me with His bounty and grace” – Ibn Kathir.

43. The unbelievers will not die in Hell. It is the sinful among the believers who will. Says a hadith,“As for those of the Fire who belong to it, they will neither die therein nor live. But some people,” or he said something like that, “whom the Fire will take its toll because of their sins,” or he said, “because of their errors, they will die a death until when they would have become like coal, intercession will be allowed for them. They will be brought out and the dwellers of Paradise will sprinkle water on them. They will start growing like seedlings in the furrows through which water passes in the desert.” One of those present remarked, “As if the Prophet was brought up in the deserts” (Ibn Jarir).

44. But rather, as the Qur’an said (17: 97),“Whenever it subsides, We shall increase for them the blaze” – Ibn Jarir.

45. To what age is the allusion? Qatadah’s implied opinion is that it is eighteen years. He warns that a long life, unless spent in piety, could lead to regretful consequences. Wahab b. Munabbih thought it is twenty. Hasan however thought it is forty years. (That is, the age at which a person attains full mental maturity: Au.). Ibn `Abbas was also of the same opinion. Nonetheless, another opinion of Ibn `Abbas, and perhaps the right opinion, is that it is sixty years. This is supported by a hadith which directly addresses the issue. On the authority of Abu Hurayrah, the Prophet said,“Allah has left no excuse for a man whom He granted reprieve until he reached sixty years (of age).”

The above hadith (also quoted in Kashshaf) is in Bukhari. Ahmad has similar versions (Ibn Kathir).

Another narration, also through Abu Hurayrah says,“Whomsoever Allah granted sixty years of age, left no excuse for him on the basis of his age” (Ibn Jarir).

And the reason for refusal to admit excuses after sixty is because by this age, all factors that prevent one from submitting himself to Allah, are absent. He who will still not surrender, is a true criminal (Au.).

Another opinion of Ibn `Abbas, however, adds Qurtubi is that the allusion is to the age of forty. Hasan al-Busri and Masruq said the same thing, and, (despite the hadith above), it carries its own weight in view of Allah’s words (46: 15),“And We enjoined on man to be good to his parents. His mother bears him with pain, and brings him forth with pain, and the bearing of him and his weaning takes thirty months till, when he attains his full maturity and reaches the age of forty years, he says, ‘My Lord, grant me that I may be grateful for Your favor which you have bestowed upon me and upon my parents, and so that I may do such righteous deeds as may please You. And establish righteousness among my progeny for me. I do turn to You; and, truly, I am of those who have surrendered.’”

This is because by forty, a man’s mind is fully matured. Malik said, “I have found people in my town who sought wealth and knowledge until they were forty. Until that age they interacted with the common folk. But once they reached forty, they abandoned the world and set themselves up to seeking the Hereafter, until death” (Qurtubi).

46. Most commentators have said that the allusion by “nadhir” is to the Prophets and warners raised among the nations of the world. Qurtubi notes that according to Ibn `Abbas, `Ikrimah, Sufyan, Waki`, Hussain b. al-Fadl, Farra’ and Tabarri, the allusion is to old age. It is also said that the allusion is to illness (of old age) and death of relatives.