Surah 35. Fatir

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Verses [Section]: 1-7[1], 8-14 [2], 15-26 [3], 27-37 [4], 38-45 [5]

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Quran Text of Verse 27-37اَلَمْDo notتَرَyou seeاَنَّthatاللّٰهَAllahاَنْزَلَsends downمِنَfromالسَّمَآءِthe skyمَآءً ۚwaterفَاَخْرَجْنَاthen We bring forthبِهٖtherewithثَمَرٰتٍfruitsمُّخْتَلِفًا(of) variousاَلْوَانُهَا ؕ[their] colorsوَ مِنَAnd inالْجِبَالِthe mountainsجُدَدٌۢ(are) tractsبِیْضٌwhiteوَّ حُمْرٌand redمُّخْتَلِفٌ(of) variousاَلْوَانُهَا[their] colorsوَ غَرَابِیْبُand intensely blackسُوْدٌ and intensely black وَ مِنَAnd amongالنَّاسِmenوَ الدَّوَآبِّand moving creaturesوَ الْاَنْعَامِand the cattleمُخْتَلِفٌ(are) variousاَلْوَانُهٗ[their] colorsكَذٰلِكَ ؕlikewiseاِنَّمَاOnlyیَخْشَیfearاللّٰهَAllahمِنْamongعِبَادِهِHis slavesالْعُلَمٰٓؤُا ؕthose who have knowledgeاِنَّIndeedاللّٰهَAllahعَزِیْزٌ(is) All-Mightyغَفُوْرٌ Oft-Forgiving اِنَّIndeedالَّذِیْنَthose whoیَتْلُوْنَreciteكِتٰبَ(the) Bookاللّٰهِ(of) Allahوَ اَقَامُواand establishالصَّلٰوةَthe prayerوَ اَنْفَقُوْاand spendمِمَّاout of whatرَزَقْنٰهُمْWe have provided themسِرًّاsecretlyوَّ عَلَانِیَةًand openlyیَّرْجُوْنَhopeتِجَارَةً(for) a commerceلَّنْneverتَبُوْرَۙit will perish لِیُوَفِّیَهُمْThat He may give them in fullاُجُوْرَهُمْtheir rewardsوَ یَزِیْدَهُمْand increase for themمِّنْofفَضْلِهٖ ؕHis BountyاِنَّهٗIndeed Heغَفُوْرٌ(is) Oft-Forgivingشَكُوْرٌ Most Appreciative 35. Fatir Page 438وَ الَّذِیْۤAnd (that) whichاَوْحَیْنَاۤWe have revealedاِلَیْكَto youمِنَofالْكِتٰبِthe Bookهُوَitالْحَقُّ(is) the truthمُصَدِّقًاconfirmingلِّمَاwhat (was)بَیْنَbefore itیَدَیْهِ ؕbefore itاِنَّIndeedاللّٰهَAllahبِعِبَادِهٖof His slavesلَخَبِیْرٌۢsurely, (is) All-Awareبَصِیْرٌ All-Seer ثُمَّThenاَوْرَثْنَاWe caused to inheritالْكِتٰبَthe Bookالَّذِیْنَthose whomاصْطَفَیْنَاWe have chosenمِنْofعِبَادِنَا ۚOur slavesفَمِنْهُمْand among themظَالِمٌ(is he) who wrongsلِّنَفْسِهٖ ۚhimselfوَ مِنْهُمْand among themمُّقْتَصِدٌ ۚ(is he who is) moderateوَ مِنْهُمْand among themسَابِقٌۢ(is he who is) foremostبِالْخَیْرٰتِin good deedsبِاِذْنِby permissionاللّٰهِ ؕ(of) AllahذٰلِكَThatهُوَisالْفَضْلُthe Bountyالْكَبِیْرُؕthe great جَنّٰتُGardensعَدْنٍ(of) Eternityیَّدْخُلُوْنَهَاthey will enter themیُحَلَّوْنَThey will be adornedفِیْهَاthereinمِنْwithاَسَاوِرَbraceletsمِنْofذَهَبٍgoldوَّ لُؤْلُؤًا ۚand pearlsوَ لِبَاسُهُمْand their garmentsفِیْهَاthereinحَرِیْرٌ (will be of) silk وَ قَالُواAnd they (will) sayالْحَمْدُAll praisesلِلّٰهِ(be) to Allahالَّذِیْۤthe One Whoاَذْهَبَ(has) removedعَنَّاfrom usالْحَزَنَ ؕthe sorrowاِنَّIndeedرَبَّنَاour Lordلَغَفُوْرٌ(is) surely Oft-ForgivingشَكُوْرُۙMost Appreciative ِ۟الَّذِیْۤThe One Whoاَحَلَّنَاhas settled usدَارَ(in) a Homeالْمُقَامَةِ(of) Eternityمِنْ(out) ofفَضْلِهٖ ۚHis BountyلَاNotیَمَسُّنَاtouches usفِیْهَاthereinنَصَبٌany fatigueوَّ لَاand notیَمَسُّنَاtouchesفِیْهَاthereinلُغُوْبٌ weariness وَ الَّذِیْنَAnd those whoكَفَرُوْاdisbelieveلَهُمْfor themنَارُ(will be the) Fireجَهَنَّمَ ۚ(of) HellلَاNotیُقْضٰیis decreedعَلَیْهِمْfor themفَیَمُوْتُوْاthat they dieوَ لَاand notیُخَفَّفُwill be lightenedعَنْهُمْfor themمِّنْofعَذَابِهَا ؕits tormentكَذٰلِكَThusنَجْزِیْWe recompenseكُلَّeveryكَفُوْرٍۚungrateful one وَ هُمْAnd theyیَصْطَرِخُوْنَwill cryفِیْهَا ۚthereinرَبَّنَاۤOur Lord!اَخْرِجْنَاBring us outنَعْمَلْwe will doصَالِحًاrighteous (deeds)غَیْرَother thanالَّذِیْ(that) whichكُنَّاwe usedنَعْمَلُ ؕ(to) doاَوَ لَمْDid notنُعَمِّرْكُمْWe give you life long enoughمَّاthatیَتَذَكَّرُ(would) receive admonitionفِیْهِthereinمَنْwhoeverتَذَكَّرَreceives admonitionوَ جَآءَكُمُAnd came to youالنَّذِیْرُ ؕthe warnerفَذُوْقُوْاSo tasteفَمَاthen notلِلظّٰلِمِیْنَ(is) for the wrongdoersمِنْanyنَّصِیْرٍ۠helper

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Translation of Verse 27-37

(35:27) Do you not see that Allah sent down water from the sky with which We brought forth fruits of diverse hues? In the mountains there are white and red, of diverse hues, and pitchy black;

(35:28) and human beings too, and beasts, and cattle � diverse are their hues.⁴⁸From among His servants, it is only those who know that fear Allah.⁴⁹ Verily Allah is Most Mighty, Most Forgiving.⁵⁰

(35:29) Surely those who recite the Book of Allah and establish Prayer and spend, privately and publicly, out of what We have provided them, look forward to a trade that shall suffer no loss;

(35:30) (a trade in which they have invested their all) so that Allah may pay them their wages in full and may add to them out of His Bounty.⁵¹ He is Most Forgiving, Most Appreciative.⁵²

(35:31) (O Prophet), the Book We have revealed to you is the Truth, confirming the Books that came before it.⁵³ Verily Allah is well aware of His servants and sees everything.⁵⁴

(35:32) Then We bequeathed the Book to those of Our servants that We chose.⁵⁵Now, some of them wrong themselves and some follow the medium course; and some, by Allah's leave, vie with each other in acts of goodness. That is the great bounty.⁵⁶

(35:33) They shall enter the everlasting Gardens,⁵⁷ shall be adorned with bracelets of gold and with pearls, and their apparel therein shall be silk.

(35:34) They will say: “All praise be to Allah Who has taken away all sorrow from us.⁵⁸ Surely our Lord is Most Forgiving, Most Appreciative;⁵⁹

(35:35) (the Lord) Who, out of His Bounty, has made us dwell in an abode⁶⁰wherein no toil, nor fatigue affects us.⁶¹

(35:36) As for those who disbelieved, ⁶² the Fire of Hell awaits them. There they shall not be finished off and die; nor will the torment (of Hell) be lightened for them. Thus do We requite every thankless being.

(35:37) They will cry out in Hell and say: “Our Lord, let us out so that we may act righteously, different from what we did before.” (They will be told): “Did we not grant you an age long enough for anyone to take heed if he had wanted to take heed?⁶³Besides, there came a warner to you. So have a taste of the torment now. None may come to the help of the wrong-doers.”

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Commentary

48. This is to stress that the universe is characterized by its multivariate nature rather than uniformity. This multivariate nature is manifest everywhere. For example, we find that on the same piece of land and watered by the same rainfall, a variety of trees growing on it. Furthermore, two fruits of the same tree vary in color, size and taste. Even if we were to look at a mountain, we would find in it a variety of colors; in fact, — every part of the mountain has a different material composition. Even two issues from the same parentage are not exactly alike. There are people who expect to find uniformity in the temperaments, dispositions and mindsets of people. When they find, instead, the kind of diversity ' mentioned in verses 19-22 above, they are bewildered. This, however, reflects their own flawed perception.

The fact of the matter is that diversity and variation point to the fact that this Universe was created by the One Who created it with immense wisdom, diversity and variation. They also indicate that the Maker of the Universe is a unique Creator and Matchless Designer, Whose creativity is in no way confined. On the contrary, He is capable of producing any number of patterns and designs. It is not at all accidental that men differ so widely as regards their temperaments and mental faculties. Once again, this fact is a masterpiece of God’s creative wisdom. Had all human beings been identical as regards their temperaments, desires, emotions, inclinations and ways of thinking with no room left for any diversity, the very idea of creating man would have been futile. However, since God decided that humans be created as responsible beings and be granted free will, it necessarily follows that there should be considerable scope for diversity among them. This clearly indicates that far from being an accident, man’s creation represents a grand plan based on immense wisdom. Now, if there is a grand plan based on wisdom, it is evident that there must be a Wise Being behind it. Only an imbecile can think of wisdom without there being a Wise Being.

49. The more a person is ignorant of God’s attributes, the more fearless he will be of Him. By contrast, the more a person understands attributes such as those of God’s power, knowledge, wisdom, and dominance over all, the more one will fear to disobey Him. The expression “those who know” is not used to denote savants’ conventional fields of knowledge such as science, philosophy, history and mathematics. A person might be literate or illiterate, but what really matters is whether or not he holds God in awe. A person who is fearless of God is devoid of the knowledge that is meant here and will be deemed to be ignorant, however vast his knowledge of the world may be. By contrast, a person who has a - good knowledge of God's attributes and who is God-fearing, will be considered knowledgeable even if he is illiterate. In this regard it should also be borne in mind that the above expression “those who know” does not necessarily refer to those whom we call ‘ulama’ al-din (religious scholars), because they have knowledge of the Qur’an, Hadith, Fiqh and Kalam. This expression only applies to them if they are characterized by God-consciousness. Accordingly, ‘Abd Allah ibn Mas‘ud observed: Knowledge does not come from an abundance of hadith but from an abundance of God-fearing”.[It could perhaps also mean: “Knowledge does not consist of an abundance of verbal expression, but of an abundance of God-fearing” — Ed.] The same observation was made by Hasan al-Basri in the following words: “ A scholar is he who fears God, who is inclined to what pleases God, and who keeps away from whatever leads to God’s wrath.” (Ibn Kathir, Tafsir, comments on verse 28).

50. Such is God's might that He can seize culprits whenever He wills.

No one can escape His grip. However, He is also Most Pardoning and Most Forbearing and therefore He continually grants respite to evil-doers.

51. The believers' act of spending in good causes is likened to a trade wherein one invests one's capital, energies and abilities in the hope that one will recover the capital and also be compensated for one's time and effort. Not only that, one also expects to reap rich dividends. By the same token, a believer devotes his time, resources and abilities in obeying, serving and worshipping God and in promoting the cause of the true faith. Like a trader, a believer's devotion is in the expectation that God will not only pay him his wages in full, but will also abundantly compensate him out of His Bounty.

Though there is some similarity between worldly trade and the other type of trade mentioned here, there is also a major difference between them. As far as worldly trade is concerned, it is liable to both profit as well as loss. Quite contrary is the case of the trade which a believer has with God, for in it he runs no risk of loss.

52. In dealing with His sincere believers God’s attitude is unlike that of stingy masters one encounters in this world. These masters strictly take their servants to task for everything, large or small. Even a minor lapse on a servant's part makes them sweep aside his entire record of devoted service and loyalty. Distinguished from such worldly masters, God is noble and magnanimous. He overlooks the lapses of His loyal servants and appreciates even the slightest service that they render.

53. The Qur’an is not expounding any novel message, one discordant we the teachings of earlier Prophets. Rather, the Qur’an expounds the eternal truth that was always communicated to people by the Prophets throughout the ages.

54. These attributes of God are mentioned here so as to explain to humans wherein their good lies, which principles are suitable for their guidance and which rules are in conformity with their best interests This because none but God is truly aware of these matters. He the Creator, alone has full knowledge of the nature of human beings and their requirements. Furthermore, God alone can take into account their true interests. Human beings do not know themselves as well as God does, hence what God communicated through revelation only is, and can be true.

55. The reference here is to Muslims. They have been sorted out from all mankind to form the chosen group to whom God’s Book was bequeathed and who were required to become its standard-bearers after the Prophet (peace be on him). Although the Book was presented before all mankind, only those who stepped forward and accepted it were chosen for this honor. That is, to be the inheritors of a book as great as the Qur’an and the trustees of the teachings of a Prophet as great as Muhammad (peace be on him).

56. These Muslims, however, are not all alike; rather, they belong to the following three categories: i. “Those who wrong themselves”. These Muslims sincerely believe in the Qur’an as God’s Book and in Muhammad (peace be on him) as God’s Messenger. However, in their practical lives they fail to follow the Book of God and the Sunnah of His Prophet (peace be on him) to the extent they should. Despite being believers they still commit sin. While such people might be iniquitous, they are not rebels. Their belief might be a bit feeble, yet they are neither hypocrites nor willful unbelievers.

In recognition of this, the Qur’an brands them as God’s chosen servants to whom His Book has been bequeathed. Such an honor, for sure, could not have been conferred on rebels, hypocrites or unbelievers. Among the believers of all the three categories, they are the first to be mentioned for they constitute the majority of Muslims.

ii. Then come those “who follow the medium course”. That is, they are the ones who fulfil, though partially, the requirements ensuing from the bequest of God's Book to them. They represent a mixture of obedience and disobedience. Such people, however, do not give an altogether free rein to their desires; rather, they try to control them. Nevertheless, at times they let their desires loose a bit which leads to sinful behavior. Thus their conduct is a mixture of both kinds of acts — good and bad. Such people are less in number than the people of the first category but outnumber those of the third category mentioned below.

iii. Then come those "who vie with one another in acts of goodness". Among the believers, they occupy the forefront.

They stand out as the true trustees of the Book of God. They outstrip others as they are exceedingly active in following the Book of God and the Sunnah of the Prophet (peace be on him), in communicating God's Message to His servants, in offering sacrifices for the cause of faith, and in doing acts of goodness.

They are not the ones who would deliberately commit a sin; but if they happen to fall into sin, they repent as soon as they realize this. In number, these are less than the two groups mentioned above. Although they are mentioned after those groups, they are in fact well ahead of them in acquitting themselves of the trusteeship of the Qur'ān.

The verse concludes with the words: "That is the great bounty". Should these words be considered as referring to the nearest statement – "those who vie with each other in acts of goodness" - the expression would mean that "vying with each other in acts of goodness itself constitutes the great bounty". Hence, those who comprise this group hold the pride of place among Muslims. Another opinion, however, is that these words relate to the following words in the earlier part of the verse: "Then We bequeathed the Book to those of Our servants that We chose". If this view is accepted, then it would mean that the bequeathing of the Book and inclusion in the fold of God's chosen servants constitutes "the great bounty". As a result, those Muslims to whom the Qur'an was bequeathed and whom God chose to be among His servants have an edge over the rest of God's servants as they attained the distinction of believing in the Qur’an and in the Prophet Muhammad (peace be on him).

57. A group of Qur'ān-commentators is of the opinion that the words "they shall enter the everlasting Gardens"... refer to the people mentioned above – that is, to those who "vie with each other in acts of goodness".

It is in respect of them that the statement about the great bounty was made, and it is they who were assured entry to the everlasting Gardens.

‘However, two other groups — those who “wrong themselves” and those who “follow the medium course” —are also mentioned. According to these commentators, however, the Qur’an is silent about them. The reason for this silence is to arouse among them serious concern about their ultimate end and to provide them with the impetus to change their present state into a better one. Al-Zamakhshari forcefully argued for this view and Fakhr al-Din al-Razi also endorsed it. (See, Zamakhshari, al-Kashshaf, and Razi, al-Tafsir al-Kabir, comments on verses 32-33).

The majority of Qur’an-commentators, however, are of the opinion that this statement [to wit, “they shall enter the everlasting Gardens”] is connected with the whole preceding statement. In other words, what it means is that all people belonging to the above three groups will eventually enter Paradise. Some will enter without being subjected to reckoning and others after it; some without facing the consequences of that reckoning and some after facing them.

The context of the verse supports this interpretation. This because just a little later on we read of “those who disbelieved, the Fire of Hell awaits them” (verse 36), in contrast to those who have been bequeathed the Book.

This shows that all those who believe will be admitted to Paradise and that Hell awaits those who refuse to believe. This interpretation is further corroborated by a tradition from the Prophet (peace be on him) narrated by Abu al-Darda’. The Prophet (peace be on him) is on record as saying: “Those who vie with each other in acts of goodness shall enter Paradise without reckoning. As for those of the medium course, they will be interrogated, though lightly. However, those ‘who wronged themselves’, will be detained during the Assembly [of the Last Day], and then God will admit them to His Mercy. They will say: ‘All praise be to Allah, Who has taken away all sorrow from us’. (For' this tradition see Ahmad ibn Hanbal, Musnad, narrated by Abu al-Darda’; Ibn Kathir, Tafsir, comments on verse 32; Tabari, Tafsir, comments on verse 32.) This hadith fully endorses the thrust of the verse under discussion.

It points to the different kinds of treatment that will be meted out to each of the three categories of believers. Those believers who follow the medium course will be subjected to light reckoning. This implies that the unbelievers will receive punishment for each of their evil deeds in addition to their punishment for refusing to believe. As distinguished from them, the believers who have a mixed record of good and bad deeds will be treated differently. Their record as a whole, rather than each single item of it, will be subjected to reckoning. It has been stated in the hadith cited above that those believers who “wrong themselves” will be detained during the course of the Assembly of the Last Day.

(One does not know how many centuries long this will be and what will be its attendant severities!) The statement that they shall be detained throughout the course of the Assembly seems to resemble the verdict of our present-day courts that sentence a culprit to remain in “detention till the rising of the court”. After being exposed to these severities of the Assembly of the Last Day, God’s mercy will envelope them and they will finally be admitted to Paradise. Statements of this import have been narrated on the authority of several Companions such as ‘Umar ibn al- Khattab, ‘Uthman ibn ‘Affan, ‘Abd Allah ibn Mas‘ud, ‘Abd Allah ibn ‘Abbas, ‘A’ishah, Abu Sa‘id al-Khudri and Bara’ ibn ‘Azib. It is obvious that these Companions could not have made such statements unless they had heard something to that effect from the Prophet (peace be on him).

The statement regarding detention for the entire period of the Assembly of the Last Day should, however, not be misunderstood. It does not mean that the punishment of those who wronged themselves will be strictly confined to this detention and that they will not suffer the chastisement of Hell. This is clearly not tenable. This because the Qur’an and Hadith mention several sins in regard to which it has been said that even faith would not be able to prevent those who commit them from being cast into Hell. One such sin, for instance, is the deliberate murder of a believer. God Himself declares that such people will be cast into Hell. (See al-Nisa’ 4: 93.) Likewise, those who violate the limits laid down by God as regards " the laws of inheritance have also been warned of the punishment of Hell.

(See al-Nisa’ 4:6-14.) Again, with regard to those who continue to indulge in usury after its prohibition, it is said in the Qur'an, that they are the “people of the fire”, (al-Baqarah 2:275). Ahadith also identify those who will be consigned to Hell in retribution for certain major sins.

58. Reference here is to their sorrow in a broad sense. They will finally be relieved of any kind of sorrow that might have afflicted them in the course of their lives. Moreover, they will attain deliverance in the Hereafter, which was to them a matter of much concern and anxiety. All such concerns will then have become a matter of the past. As for the future, it will be all milk and honey; a future free of every grief and sorrow.

59. They will recognize God’s bounty and be thankful to Him. This because God forgave them their sins. He also showed appreciation for whatever little good they did and rewarded them by admitting them to Paradise.

60. Believers will realize that the worldly existence they went through was just a stage of life as was the Assembly of the Last Day. After having successfully passed through these stages, they will find themselves in Paradise where they are destined to abide forever.

61. Their admittance to Paradise will bring to an end all their toil and suffering. In Paradise, there will be no tasks entailing hardship and exhaustion.

62. Here reference is made to those who do not believe in the Qur ‘an, the Book God revealed to the Prophet Muhammad (peace be on him).

63. This signifies the age during which one acquires the ability to distinguish between good and evil and truth and falsehood and becomes mature enough to turn to guidance in place of error should one so want to. The present verse makes it clear that if one were to die before attaining that age, one will not face accountability. However, those who have attained such age will definitely be held responsible for their deeds. The greater the number of opportunities for a person to mend his ways, the more strictly will he be called to account. Anyone who fails to mend his ways despite reaching old age will have no reason to be extenuated. This point features in the following hadith narrated by Abu Hurayrah and Sahl ibn Sa‘d al-Sa‘idi: “There is an excuse for him who dies at a young age.

However, there is no excuse for those who live for sixty years or more”.

(Bukhari, Kitab al-Riqaq, Bab man Balagha Sittin Sanah; Ahmad ibn Hanbal, Musnad, narrated by Abu Hurayrah; Nasa’I, Kitab al-Riqaq; Ibn Kathir, Tafsir, comments on verse 37; Tabari, Tafsir, comments on verse 37.)