النص المفهرس

333
Surah Fațir : 35 : 15 - 26
The issue of the ability of the dead to hear (سماع الموتى : sama'-ul-
mawta) has appeared earlier. The present verse neither confirms nor
rejects it. Arguments and proofs relating to this issue are different. They
have already been mentioned in details under the commentary on Surah
Ar-Rum [30] (Ma'ariful-Qur'an, Volume VI).
Verses 15 - 26
يَيُّهَا النَّاسُ أَنْتُمُ الْفُقَرَآءُ إِلَى اللَّهِ وَاللَّهُ هُوَ الْغَنِىُّ الْحَمِيُّدُ ﴿١٥﴾ إِنَ
يَّشَأْ يُذْهِبُكُمْ وَيَأْتِ بِخَلْقٍ جَدِيْدٍ ﴿٢﴾﴾ وَمَا ذَلِكَ عَلَى اللهِ بِعَزِيٍْ
﴿١٧ ﴾ وَلَا تَزِرُ وَازِرَةٌ وِّزْرَ أُخْرَى ﴿ وَإِنْ تَدْعُ مُتْقَلَهُ إِلَى حِمُلِهَا
لَايُحْمَلُ مِنْهُ شَىْءٌ وَّلَوْكَانَ ذَا قُرُبى ء ◌ِنَّمَا تُنْذِرُ الَّذِيْنَ يَخْشَوُنَ
رَبَّهُمُ بِالْغَيْبِ وَأَقَامُوا الصَّلوةَ﴿ وَمَنْ تَزَكّى فَإِنَّمَا يَتَزَكّى لِنَفْسِهِ طُ
وَإِلَى اللَّهِ الْمَصِيْرُ ﴿١٨) وَمَا يَسْتَوِى الْأَعْمَى وَالْبَصِيْرُ ﴿١٩﴾ وَلَا
الظُّلُمْتُ وَلَا النُّوْرُ ﴿.)﴾ وَلَا الظِلُّ وَلَا الْحَرُوُرُ ﴿٢١﴾ وَمَا يَسْتَوِى
الْأَحْيَاءُ وَلَ الْأَمْوَاتُ ﴿ إِنَّ اللهَ يُسْمِعُ مَنْ يَّشَآءُ، وَمَآ أَنْتَ بِمُسُمِعِ
مَّنُ فِى الْقُبُوُرِ ﴿٢٢﴾ إِنْ أَنْتَ إِلَّا نَذِيُرٌ ﴿٢٣﴾ إِنَّا أَرْسَلُنْكَ بِالْحَقِّ
بَشِيْرًا وَّنَذِيْرًا ، وَإِنْ مِنُ أُمَّةٍ إِلَّا خَلَا فِيْهَا نَذِيْرٌ ﴿٢٤﴾ وَإِنْ يُّكَذِّبُوُكَ
فَقَدْ كَذَّبَ الَّذِيْنَ مِنْ قَبْلِهِمْ جَآءَ تُهُمُ رُسُلُهُمُ بِالْبَيِّئْتِ وَبِالزُّبُرِ
وَبِالْكِتْبِ الْمُنِيْرِ ﴿٢٥﴾ ثُمَّ أَخَذْتُ الَّذِيْنَ كَفَرُوْا فَكَيْفَ كَانَ نَكِيُرِ
ع
٢٦٥٪
O men, you are the ones who need Allah, and Allah is
the Need-Free, the Ever-Praised. [15] If He so wills, He
can do away with you and bring a new creation. [16]
And for Allah, that is not something difficult. [17] And
no bearer will bear the burden of any other person. And
if a person carrying a heavy load calls (someone) to
(share) his load, nothing from it shall be carried ( by
the latter ), even though he be a near of kin. You can

334
Surah Fațir : 35 : 15 - 26
warn only those who fear their Lord unseen and
establish salah. And whoever gets purified gets purified
for his own benefit. And to Allah is the final return. [18]
And the blind and the sighted are not equal, [19] nor
darkness and light, [20] nor shade and heat of the sun.
[21] And the living and the dead are not alike. Allah
makes hear whomsoever He wills. And you cannot make
hear those who are in the graves. [22] You are but a
warner. [23] Surely We have sent you with truth as a
bearer of good news and as a warner, and there was no
community without a warner having passed among
them. [24] And if they reject you, ( it is not something
new, because ) those before them have (also) rejected
(messengers). Their messengers came to them with
clear proofs and with scriptures and with the
enlightening book. [25] Then I seized those who
disbelieved. So, how was My censure ! [26]
Commentary
Verse 18:وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخرى (And no bearer will bear the burden of any
other person) means that, on the Day of Judgment, no one will be able to
bear the burden of another person's sins. Everyone will have to bear his
or her burden. As for what appears in Surah Al-'Ankabut (29:13):
which means that people who make others go astray will, وَأَثْقَالًا مَّعَ أَتْقَالِهِمْ
not only bear the burden of going astray personally, but will also bear the
burden of having made others go astray. it does not mean that they will
somehow lighten the burden of those they had caused to go astray.
Instead, their burden will weigh on them as it was in its own place and
because of the crime of those who made people go astray, being twofold,
their burden too will become twofold, one: that of being astray and two:
that of making others go astray. Therefore, there is no contradiction in
these two verses. (Ruh-ul-Ma'ani)
Explaining this verse, Sayyidna 'Ikrimah 4ge said: On that Day, a
father would say to his son, 'You know how affectionate a father I was to
you?' He will say, 'yes, your favors to me are countless. You have
certainly faced many a hardship for me during the life of the world.'
Then, the father will say, 'son, today I need you. Give me some of your
good deeds, so that I can have my salvation.' The son will say, 'father, the
return you asked for is not much, but what can I do? If I were to give that
to you, I shall be facing the same situation that you are facing now,

335
Surah Fațir : 35 : 15 - 26
therefore, I am sorry, I cannot help you.' Then, he will say the same thing
to his wife, 'I sacrificed everything for you during the life of the world.
Today, I need a few of your good deeds. Please give these to me.' The wife
will give him the same answer as was given by the son.
لَاتَزِرُ وَازِرَةٌ وِزْرَ أُخرى :said that this is what the verse ضه Sayyidna Ikrimah
(And no bearer will bear the burden of any other) means. Then he said
that the noble Qur'an has taken up this subject in several of its verses. At
one place, it has said : لَا يَجْزِئُ وَالِدٌ عَنُ وَّلَدِهِ وَلَا مَوْلُوُدٌ هُوَ جَازٍ عَنُ وَّالِدِهِ شَيْئًا that is, on
that Day, neither a father would be able to have his son be spared from
the punishment, nor would a son be able to do that for his father (31:33).
The essential sense is that no one will save another person by carrying
the burden of his sins over one's own shoulders. However, the matter of
intercession (shafa'ah) is different. Similarly, in another verse, it was
said : ◌ِيَوْمَ يَفِرُّ الْمَرُءُ مِنْ آَخِيُهِ وَأُمِّهِ وَأَبِيُهِ وَصَاحِبَتِهِ وَبَنِيُه that is, on that Day, one will run
from his brother and his mother and father and his wife and children
(80:34,35). The purpose of running is no other but that he would be in fear,
lest these people try to pass on the burden of their sins on him or come up
with a request for some of his good deeds. (Ibn Kathir)
At the beginning of the verse: ◌ِوَمَآ أَنْتَ بِمُسُمِعِ مَّنُ فِى الْقُبُور (And you cannot
make hear those who are in the graves - 22.), disbelievers have been
likened to the dead and believers, to the living. In congruence to this, the
expression : ◌ِمَنُ فِى الْقُبُور (those in the graves) here means the disbelievers.
The sense is that 'the way you cannot make the dead hear you, you can
also not make these living disbelievers hear you.'
This verse has itself clarified it that, at this place, making someone
hear means the kind of listening that is going to be useful, effective and
beneficial. Otherwise, the effort to make disbelievers listen, in the
absolute sense, has remained an exercise in futility since ever. It has even
been a matter of common observation that a call was beamed at them,
and they did listen to it. Therefore, the verse means that 'the way you
cannot bring the dead to the right path by making them hear the Divine
Word because they have shifted from the avenue of deeds in the world to
the arena of recompense in the Hereafter where, even if they confess to
their faith, it will not be deemed as trustworthy, similar to that is the
condition of the disbelievers. This proves that the negation of making the
dead hear referred to in this verse means a particular listening that is

336
Surah Fațir : 35 : 27 - 28
beneficial, something because of which the listener forsakes the false and
takes to the true. From this presentation, it becomes clear that the present
verse has nothing to do with the issue of the ability of the dead to hear.
Whether or not the dead hear the living is a different issue in its own
place. A detailed discussion about it has appeared in the commentary on
Surah Ar-Rum and Surah An-Naml (Ma'ariful-Qur'an, Volume VI).
Verses 27 - 28
أَلَمْ تَرَ أَنَّ اللَّهَ أَنْزَلَ مِنَ السَّمَاءِ مَآءََّ فَأَخْرَجُنَا بِهِ ثَمَرْتٍ مُخْتَلِفًا
اَلْوَانُهَا ﴿ وَمِنَ الْجِبَالِ جُدَدٌ بِيُضٌ وَّحُمُرٌ مُخْتَلِفٌ أَلْوَانُهَا
وَغَرَابِيْبُ سُوْدٌ ﴿٢٧﴾ وَمِنَ النَّاسِ وَالدَّوَآتِّ وَالْأَنْعَامِ مُخْتَلِفٌ
اَلْوَانُهُ، كَذَلِكَ + إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمْؤُاء إِنَّ اللّهَ عَزِيزٌ
غَفُورٌ ﴿٢٨﴾
Did you not see that Allah has sent down water from
the sky? Then We brought forth with it fruits having
different colors. And among the mountains there are
tracks, white and red -- of different colors, and ( others)
utterly black. [27] And among humans and beasts and
cattle, there are those having different colors as well.
Only those of His slaves fear Allah who are
knowledgeable. Surely Allah is Mighty, Forgiving. [28]
Commentary
Sequence of the Verses
Some early commentators have said that these verses return to the
subject of Tauhid, Oneness of Allah or pure monotheism supported by
proofs of Divine power and mastery in nature. Some others have said that
described in the previous verses were different states of people along with
examples, such as: ◌ُوَمَا يَسُتَوِى الْأَعُمْىِ وَالْبَصِيْرُ وَلَا الظُّلُمْتُ وَلَا النُّورُ وَلَا الظِلُّ وَلَا الْحَرُور (And
the blind and the sighted are not equal, (35:19) nor darkness and light, nor
shade and heat of the sun - 35:20). What is being said here further
clarifies that mutual difference in Divine creations is something inherent.
It exists even in organic and inorganic substances, in fact, it is present not
only in shapes and colors, but in traits and temperaments as well.

337
Surah Fațir : 35 : 27 - 28
A subtle grammatical point
The Holy Qur'an has mentioned different colors of fruits at the first
place in Verse 27, and of the mountains at the second place. But the
grammatic style is different in both places. With regard to fruits the
difference of colors is mentioned by an adverbial phrase (translated above
as ' having different cobblers', while in the case of mountains, it has been
expressed by an adjectival phrase (translated above as ' of different
cobblers'. According to the Arabic grammar, an adjective normally refers
to the permanent quality of a thing, while an adverb may refer to a
quality or condition that is subject to change. Keeping this in view, there
may be a hint here to the effect that the difference of colors in fruits does
not remain constant in a single state, rather keeps changing after brief
intervals. On the contrary, there are the colors of human beings and
other life forms. These are generally fast and abiding, and do not change.
And in case of mountains, used there was the word: 3 (judad). This
is the plural form of: ' (juddah) the well-recognized meaning of which
is that of a mini pathway also known as: ol (jadah). Some respected
elders have taken juddah in the sense of a tract, patch or segment that, in
both situations, denotes parts of the mountains being different in colors.
Out of these, white was mentioned first while black, last. In between,
along with the mention of red, the expression: مُخْتَلِفٌ الْوَانُه (of different
colors) was introduced. This could be releasing a hint that, in reality, the
colors in this world are no more than two - white and black. The rest of
the colors in the spectrum emerge by compounding different degrees of
white and black.
The place where the word: JJis (kadhalik: translated above by the
كَذَلِكَ إِنَّمَا يَخْشَى اللّهَ مِنْ عِبَادِهِ :words, 'as well') appears in verse 28 just before
jWWJ (Only those of His slaves fear Allah who are knowledgeable), but in
the translation above it has been separated from the next verse by a full
stop, because this is the place of a stop (waqf) according to the consensus
of the majority of commentators and scholars. As such, it is a sign
denoting that this word is related to the previous subject, that is, the
creation of all that exists in categories and kinds and different colors is a
very special sign of the power and wisdom of Allah Ta'ala.
Then there are narrations that suggest that this word is related to the

338
Surah Fațir : 35 : 27 - 28
next sentence. If this interpretation is adopted, the full stop would be
appropriate after the words, 'having different colors, and the word
'kadhalika' should be translated as 'similarly' in which case, it would
mean that 'the way fruits, mountains, human beings and other life forms
are marked out by different colors, similarly, there are different degrees
among people who have the awe or fear of Allah in their hearts. Someone
may have achieved its highest degree. Others may have arrived at what
is less than that. Then, the whole thing depends on knowledge. Whoever
has a certain degree of knowledge will have a corresponding degree of the
awe or fear of Allah. (Ruh-ul-Ma'ani)
In previous verses, it was said: ◌ِ18) إِنَّمَا تُنْذِرُ الَّذِينَ يَخْشَوُنَ رَبَّهُمُ بِالْغَيْب) This is to
give solace to the Holy Prophet & which means, 'when you warn people
and convey the message of Allah to them, only those who have the awe of
Allah without having seen Him get the maximum benefit out of it.' In
symmetry with this, the present verse:ُإِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاؤ (Only those
of His slaves fear Allah who are knowledgeable - 35:28) has mentioned
people about whom it can be said that they have the awe of Allah and
fear Him as is His due. Then, there is another parallelism here.
Mentioned earlier were disbelievers and deniers along with the different
states they were submerged in. In the present verse, what has been put
forth is the opposite of it. The verse talks about the men of Allah (the
auliya' of Allah) particularly. The word: W (innama) is used in the Arabic
language to describe hasr or exclusiveness. Therefore, this sentence
obviously means that only the 'Ulama' (the knowing, the learned, the
initiated) fear Allah or have the genuine awe of Allah. But Tafsir
authority, Ibn 'Atiyyah and others said that the way Wal (innama) is
employed to show exclusiveness, it is also used to describe the singularity
of something, and the later is what is meant here - that fearing Allah and
remaining in awe of Him is a specially incumbent attribute of the 'Ulama'.
It does not necessarily imply that those other than them have no such
fear and awe in them. (Al-Bahr ul-Muhit, Abu Hayyan)
And the word: ¿ tale ('Ulama') in the verse means people who have due
knowledge of the being and attributes of Allah Ta'ala and who have the
fact of His power and control, and His favors and blessings, on what He
has created, always in sight. In the terminology of the Qur'an, no one is
considered to be an 'alim simply by virtue of knowing the Arabic

339
Sūrah Fațir : 35 : 27 - 28
language, grammar and rhetoric unless he has acquired the knowledge
and understanding of the attributes of Allah Ta'ala in the manner stated
above.
Explaining this verse, Hasan al-Basri said: 'Alim is a person who fears
Allah in private and in public, and likes what Allah likes him to do, and
hates what is detestable in the sight of Allah.
And Sayyidnā 'Abdullah Ibn Mas ud de said:
لَيْسَ الْعِلْمُ بِكَثْرَةِ الْحَدِيْثِ وَلكِنَّ الْعِلْمَ عَنْ كَثْرَةِ الْخَشْيَةِ
Memorizing many ahadith (or, talking a lot) is no 'ilm
(knowledge). Instead, (real) knowledge comes when one has the
awe and fear of Allah with it.
In short, the degree of the fear of Allah one has shall go on to make
him an 'Alim of that very degree. And Ahmad Ibn Salih al-Mişri said:
Fear of Allah cannot be recognized on the basis of someone's prolific
reporting of events or abundance of knowledge, in fact, it is identified
through one's adherence to the Book of Allah and the Sunnah of the
Prophet. (Ibn Kathir)
Shaykh Shahabuddin as-Suhrawardi yl Ul , said: This verse
clearly indicates that a person who has no fear of Allah is no 'alim.
(Mazharī) This is confirmed by the sayings of the early forbears of Islam
(Salaf).
Sayyidna Rabi' Ibn Anas 4ge said:
مَنْ لَّمُ يَخْشِ فَلَيْسَ بِعَالِمٍ
One who does not fear Allah is not an 'alim.
And early commentator, Mujahid said:
إِنَّمَا الْعَالِمُ مَنْ خَشِىَ اللهَ
Only he who fears Allah is the (real) 'alim.
Someone asked Sa'd Ibn Ibrahim: Who knows Divine Law at its best
in the city of Madinah? He said: « Alai (He who is the most fearing of his
Lord).
And Sayyidna 'Ali al-Murtada 40 defined a Fagih (master of Islamic
jurisprudence) by saying:

340
Surah Fațir : 35 : 29 - 37
إِنَّ الْفَقِيُّهَ حَقَّ الْفَقِيْهِ مَنْ لَّمْ يَقنط النَّاسَ مِنْ رَّحْمَةِ اللّهِ وَلَمْ يرخص لَهُمُ فِىُ مَعَاصِى
اللَّهِ تَعَالَىْ، وَلَمْ يُؤْمِنُهُمْ مِّنْ عَذَابِ اللَّهِ تَعَالَىْ وَلَمْ يَدَعُ الْقُرْآنَ رَغْبَةٍ عَنْهُ الىْ غَيْرِهِ أَنَّه
لَاخَيْرَ فِىُ عِبَادَةٍ لاَّعِلُمَ فِيْهَا وَلَا عِلْمٍ لَّا فِقْهَ فِيْهِ وَلَا قِرَاءَةٍ لاَ تَدَبُّرَ فِيْهِ (قرطبى)
A Faqih, perfect as he must be, is he who would not make
people lose hope in the mercy of Allah, nor leave them free to
indulge in acts of disobedience to Him, nor give them the
guarantee of remaining safe from the punishment of Allah, nor
forsake the Qur'an by indulging in pursuits other than it. (And
he said): Verily, there is no good in an act of worship that is
without knowledge, and there is no good in a knowledge that is
without understanding, and there is no recitation (Qira'ah of
the Qur'an) without deliberation in it. (Qurtubi)
The clarifications appearing above also help remove the doubt about
many 'Ulama' who do not seem to have the kind of awe and fear of Allah
required of them. These clarifications tell us that, in the sight of Allah, the
bland knowledge of Arabic is not what 'ilm is, and certainly, the one who
is proficient in it is not an 'Alim. Anyone who does not have the fear of
Allah in his heart is simply not an 'Alim in the terminology of the Qur'an.
However, at times, awe and fear of Allah are rooted in one's creed and
reason because of which one adheres to the injunctions of the Shari'ah as
a matter of obligation. Then, there are occasions when this awe and fear
of Allah become the very state of one's existence and rise to the degree of
a firmly ingrained asset whereby the readiness to follow the Shari'ah
becomes a natural reflex. The first degree of the awe and fear of Allah is
mandatory and, for an 'Alim, necessary. The second degree is certainly
superior and sublime, but not necessary. (Bayan ul-Qur'an)
Verses 29 - 37
إِنَّ الَّذِيْنَ يَتْلُوْنَ كِتْبَ اللّهِ وَأَقَامُوا الصَّلْوَةَ وَأَنْفَقُوا مِمَّا رَزَقْتُهُمُ سِرًّا
وَعَلَانِيَةً يَّرُجُوُنَ تِجَارَةً لَّنْ تَبُوُرَ ﴿٢﴾ لِيُوَفِّيَهُمْ أُجُوْرَهُمْ وَيَزِيْدَهُمُ
مِّنْ فَضْلِهِ * إِنَّهْ غَفُورٌ شَكُورٌ ﴿٣٠﴾ وَالَّذِى أَوْحَيْنَا إِلَيْكَ مِنَ الْكِتْبِ
هُوَالْحَقُّ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ * إِنَّ اللّهَ بِعِبَادِهِ لَخَبِيرٌ بَصِيْرٌ ﴿٣١)
ثُمَّ أَوْرَتْنَا الْكِتْبَ الَّذِيْنَ اصْطَفَيْنَا مِنْ عِبَادِنَاء فَمِنْهُمُ ظَالِمٌ لِنَفْسِهِ،

341
Surah Fațir : 35 : 29 - 37
وَمِنْهُمُ مُّقْتَصِدٌ، وَمِنْهُمُ سَابِقٌ ) بِالْخَيْرتِ بِذُنِ اللَّهِ ﴿ ذُلِكَ هُوَ
الْفَضُلُ الْكَبِيْرُ ﴿٣٢ٌ﴾ جَنّتُ عَدْنِ يَّدُخُلُوْنَهَا يُحَلَّوُنَ فِيْهَا مِنْ أَسَاوِرَ
مِنْ ذَهَبٍ وَلُؤْلُؤَّا وَلِبَاسُهُمُ فِيْهَا حَرِيُرٌ ﴿٢٣﴾ وَقَالُوا الْحَمْدُ لِلْهِ
الَّذِىُّ اَذْهَبَ عَنَّا الْحَزَنَ * إِنَّ رَبَّنَا لَغَفُورٌ شَكُوُرُ ﴿٣٤ٌ﴾ إِلَّذِى أَحَلَّنَا
دَارَ الْمُقَامَةِ مِنْ فَضْلِهِ لَا يَمَسُّنَا فِيُهَا نَصَبٌ وَّلَا يَمَسُّنَا فِيُهَا لُغُوُبٌ
﴿٣٥﴾ وَالَّذِيْنَ كَفَرُوا لَهُمُ نَارُجَهَنَّمَ ، لَا يُقْضَى عَلَيْهِمُ فَيَمُوْتُوا وَلَا
يُخَفَّفُ عَنْهُمُ مِّنُ عَذَابِهَا ﴿ كَذَلِكَ نَجْزِئُ كُلَّ كَفُوُرِ ﴿٢٦﴾ وَهُمْ
يَصُطَرِخُوُنَ فِيْهَاء رَبَّنَآ أَخْرِجُنَا نَعُمَلُ صَالِحًا غَيْرَ الَّذِىُ كُنَّا
نَعْمَلُ هُ أَوَلَمْ نُعَمِّرْكُمُ مَّا يَتَذَكَّرُ فِيْهِ مَنْ تَذَكَّرَ وَجَاءَ كُمُ النَّذِيْرُ،
فَذُوْقُوا فَمَا لِلظُّلِمِيْنَ مِنْ نَّصِيْرِ ﴿٣٧)
Surely those who recite Allah's Book and have
established salah and have spent, from what We have
provided them, secretly and openly, --- they hope for a
trade that will never crash, [29] so that He pays them
their rewards in full, and gives them more out of His
grace. Surely He is Most-Forgiving, Very- Appreciative.
[30] And the Book We have revealed to you is the Truth,
confirming what was (revealed ) before it. Surely Allah ,
in respect of His slaves, is All-Aware, All-Seeing. [31]
Then We conveyed the Book as an heritage to those of
Our slaves whom We chose. Then, some of them are
those who wrong their own selves, and some of them
are mediocre, and some of them are those who outpace
(others) in righteous deeds with Allah's permission.
That is the great bounty, [32] gardens of eternity they
enter. They will be ornamented with bracelets of gold
and with pearls, and their dress therein will be (of) silk.
[33] And they will say, " Praise be to Allah who has
removed all sorrow from us. Surely our Lord is
Most-Forgiving, Very-Appreciative, [34] who, out of His
grace, has made us land at a home of eternal living
where neither we are touched by weariness, nor are we
touched by boredom." [35] And those who disbelieve, for
them shall be the fire of Jahannam; neither they will be

342
Surah Fațir : 35 : 29 - 37
sentenced to death, so that they die, nor will its
torment be lightened for them. It is in this way that We
punish every infidel. [36] And they will be crying
therein, " Our Lord, take us out from here, and we will
act righteously, not in the way we have been doing
before." (Allah will say to them,) " Did We not give you
an age in your life in which lesson could have been
learnt by the one who wished to take lesson? And
(furthermore) the warner had (also) come to you. So,
have a taste, because the wrongdoers will have no
supporter. [37]
Commentary
Mentioned earlier, in verse 28, there was a quality of true 'Ulama' who
acknowledge Allah. This quality related to the heart. It was to have
Allah's awe in the heart. In the first of the present verses (29), some those
qualities of the same blessed people, the awliya' or men of Allah, are
mentioned that find expression through outward parts of the body. Out of
these, the first quality is the tilawah (recitation) of the Qur'an. This
denotes the people who recite the Book of Allah constantly. The use of the
aorist tense (mudari) in: Sie (yatluna: they recite) releases a hint in this
direction. Then, there are other elders who have taken: s (yatluna) at
this place in its literal sense, that is, they follow the Qur'an in deed. But,
the first Tafsir is weightier, even though, it also stands determined from
the context that recitation can be trustworthy only when it brings forth
actions in accordance with the Qur'an. But, the word: ," (tilawah or
recitation) used here appears in its recognized sense. Similarly, Mutarrif
Ibn 'Abdullah Ibn Shikhkhir رحمه الله تعالى said :ِهذِهِ آيَةُ الْقُرَّاء (This verse is for
al-qurra'), the phoneticians of the Qur'an, who make the recitation of the
Qur'an their special activity of life.
The second quality they have is the establishing of Salah and the
third is the spending of their wealth in the way of Allah. When the text
says 'secretly and openly', it indicates that it is often better to spend
secretly in order to stay safe from riya' (show off) in acts of worship. But,
there are occasions when religious considerations require that it should be
done openly, as in the case of congregational prayers for which the
command is to call adhan from minarets and perform salah openly with
the highest possible attendance. Similarly, there are occasions when it is
necessary to let spending in the way of Allah be open in order to persuade
others to do the same. Muslim jurists have laid out details in the matter of

343
Surah Fațir : 35 : 29 - 37
salah and spending in the way of Allah. According to them, when it is
fard (obligatory), Wajib (necessary) or sunnah mu'akkadah (emphasized
sunnah), doing this openly is better. Other than this, when doing nafl
salah, it is better to do it privately. Similarly, in instances when spending
one's wealth is Fard or Wajib, such as, the obligatory Zakah or
sadaqatul-fitr or qurbani, spending openly on these is better and worthy
of more merit. As for the rest of voluntary charities (Sadaqatun-nafilah),
spending these secretly carries more merit and grace.
From people who carry these three qualities in their person, that is,
they recite the Qur'an constantly, establish salah as due and spend in the
way of Allah cheerfully, it is also expected that they would not simply stop
at Fard and Wajib spending, rather, would also be contributing to
voluntary charities. Identified next, there is yet another attribute of
theirs : ◌َيَرْجُوُنَ تِجَارَةً لَّنُ تَبُوُر (they hope for a trade that will never crash,). The
expression: 3 (lan tabur) is a derivation from: 12 (bawar) which
means to go waste. The verse means that believers having these
attributes hope to go in a trade that never runs into a loss. The very word:
32% (yarjun: hope) indicates that a believer has no room for certainty in
any good deed done by him or her in this mortal world. No one can say it
will definitely bring forgiveness to them and that they will get its reward
for sure - because, no matter how good one is in deeds, one simply cannot
fulfill the right of reverence and worship Allah Ta'ala has on His
servants. Therefore, forgiveness for one and all will not be possible
without the grace of Allah Ta'ala, as has been clearly stated in a Hadith.
In addition to that, with the doing of everything good, one should not
neglect the danger of some secret trick of Satan or one's own self getting
mixed up with so many good deeds because of which they do not remain
acceptable. Or, on occasions, along with a good deed, some bad deed gets
to be committed which in turn stops the good deed from being accepted.
Therefore, by introducing the word: 3-" (yarjun: hope) in the verse, it
was pointed out that even after having become particular with all possible
good deeds, no one has the right to become sure of his or her salvation
and of high ranks that follow in its wake. The most one can do is hope.
(Ruh-ul-Ma'ani)
Good deeds likened with trade
In this verse, good deeds mentioned above have been likened to a

344
Surah Fațir : 35 : 29 - 37
trading activity - as it was done in another verse where Faith and Jihad
in the way of Allah have been expressed as trade or business deal:
هَلْ آَدُلُّكُمْ عَلى تِجَارَةٍ تُنْجِيْكُمُ مِّنْ عَذَابٍ أَلِيْمٍ. تُؤْمِنُوْنَ بِاللَّهِ وَرَسُوْلِهِ وَتُجَاهِدُونَ
فِى سَبِيْلِ اللهِ بِأَمْوَالِكُمُ وَانْفُسِكُمْ
O those who believe, shall I tell you about a trade that saves you
from a painful punishment? (It is that) you believe in Allah and
His Messenger, and carry out Jihad in His way with your
riches and your lives - As-Saff, 61:10).
It has been characterized as trade in the sense that a trader invests
his capital and time in some venture only when he hopes that by doing so,
his capital will increase and he will profit by it. But, every trading activity
in this world is hemmed with the probability of loss along with the hope of
profit. In the present verse, by adding the word: 3 (lan tabur) to
trade, it was pointed out that in this deal made for the sake of the benefits
of the Hereafter, there was no probability of a loss. Then, the good people
of Allah who take pains to do what is good and right do not go about
running a business as businesses are commonly run. Instead of that, they
hope to engage in a trading activity that never suffers a loss. As for the
mention of the stance of hope on the part of such people, it serves as a
delicate hint in the direction that Allah Ta'ala is the noblest of the noble
and the most generous of the generous, so He will not sever the hope of
the hopeful, instead, would fulfill it. In fact, in the next sentence, it was
also said that their hope is limited to receiving only a full return of their
deed, but Allah Ta'ala would, in His infinite mercy, bestow on them much
لِيُوَفِّيَهُمْ أُجُورَهُمْ وَيَزِيدَهُمُ مِّنٌ فَضْلِه : more, far more than they would have ever hoped
(so that He pays them their rewards in full, and gives them more out of
His grace - 30). The word: 432 (liyuwaffiahum: so that He pays them in
full) is connected with: 3 (lan tabur: has no loss), that is, this trade of
theirs not only that it admits of no loss, but that it will also bring their
return and reward in full, and in addition to that, Allah Ta'ala will bless
them, out of His grace, with much more, rather, far beyond their fondest
hopes of returns.
Included within this grace and increase is the promise of Allah Ta'ala
that He rewards the deed of a believer multiplied many times, the lowest
denominator of which could be ten times of the deed, and the highest
could reach seven hundred times, even higher than that. Then, also

345
Surah Fațir : 35 : 29 - 37
included in this grace is the acceptance of their intercession on behalf of
sinners - as it appears in a Hadith narrated by Sayyidna 'Abdullah Ibn
Mas'ud Age where he has reported the explanation of this grace from the
Holy Prophet
: 'These people will intercede on behalf of anyone who
had done some favor to them during the life of the mortal world. Then,
despite being deserving of the punishment of Jahannam, such people will
stand delivered of it by virtue of their intercession.' (Tafsir Mazhari with
reference to Ibn Abi Hatim) (And it is obvious that intercession will be possible
only for the people of faith. No one will be allowed to intercede on behalf
of a disbeliever) Similarly, the foremost part of this grace is that they will
have an opportunity to see Allah Ta'ala
ثُمَّ أَوْرَثْنَا الْكِتْبَ الَّذِيْنَ اصْطَفَيْنَا مِنْ عِبَادِنَا:32 thumma: Then) in verse) ثُمَّ :The word
(Then We conveyed the Book as an heritage to those of Our slaves whom
We chose.) serves as a conjunction to denote that the two things
mentioned before and after it, despite having common characteristic, are
marked by precedence and succession. What comes first has precedence,
and that which comes after, succeeds. In addition to that, on some
occasions, this precedence and succession takes effect in terms of time
while, on some others, in terms of rank and degree. In this verse, the
word: (thumma: Then) is ibs ('atf: Conjunctive particle) connected to
the word: W (awhaina: We revealed). It means: This Book, that is, the
Qur'an which is nothing but the truth, and confirms all earlier Scriptures,
We first sent to you as a revelation. After that, We made those We chose
out of Our servants inherit the Book. The earlier and later of it, or the
precedence and succession of it in terms of rank and degree is already
very obvious in the sense that the sending of the Qur'an to the Holy
Prophet through the medium of wahy (revelation) has precedence in
rank and degree. Then, its bestowal on the community of Sayyidna
Muhammad al-Mustafa takes effect in succession to it. And if making
the Muslim ummah the inheritor of the Qur'an is taken to mean that he
, rather than leave behind his legacy in the form of wealth and lands,
left behind the Book of Allah as his legacy or inheritance - as borne by
Hadith: 'Prophets do not leave coins of gold and silver as inheritance:
They leave (true) knowledge as their legacy.' Or, "'Ulama' are inheritors
of prophets" - then, in those terms, this precedence and succession could
also reflect a time frame in the sense that 'We have blessed you with this

346
Surah Fațir : 35 : 29 - 37
Book. After that, you passed it on to your ummah as its inheritor.' To
make someone inherit something means to bestow it on someone, give it
as legacy, gift. This act of bestowal when expressed as inheritance points
out to the fact that the way an inheritor gets his or her share from the
inheritance without he or she having done anything to acquire it,
similarly, this wealth of the noble Qur'an has been given as a gift to these
chosen servant without any effort on their part.
A peculiarity of the Muslim Community, and that of its 'Ulama'
الَّذِينَ اصْطَفَيْنَا مِنْ:According to the majority of commentators, the sentence
Usus (those of Our slaves whom We chose) in verse 32, means the ummah
(community) of Sayyidna Muhammad al-Mustafa 3, its 'Ulama' -
directly, and others, through the 'Ulama'. Reporting a Tafsir of this verse
from Sayyidna Ibn 'Abbas 40, 'Ali Ibn Abi Talhah has said: The
expression: الَّذِينَ اصْطَفَيْنَا (those whom We chose) means the the ummah of
the Holy Prophet 5). These are the people Allah Ta'ala has made the
inheritors of every Book He has revealed (that is, the Qur'an, as being the
Book that confirms and preserves all previous Scriptures, encompasses the
contents of all revealed Books. Being its inheritor amounts to inheriting
فَظَالِمُهُمْ يُغْفَرُلَه، وَمُقْتَصِدُهُمْ يُحَاسَبُ :all revealed Books). Then he (Ibn 'Abbas) said
that is, even the unjust one from among حِسَابًا يَّسِيرًا وَسَابِقُهُمْ يُدُخَلُ الْجَنَّةَ بِغَيْرِ حِسَابٍ
them will be forgiven, and those who pursue a middle course among them
will pass through a reckoning that is easy, while those who excel in good
deeds will enter Jannah without reckoning. (Ibn Kathir)
The word: Web's! (istafaina: We chose) used in this verse shows the
great honor bestowed upon the Muslim ummah, because this word: slebio!
(istifa': to choose) has frequently appeared for prophets in the Holy
Qur'an as in : ◌ِاللّهُ يَصْطَفِىُ مِنَ الْمَلَئِكَةِ رُسُلًا وَّ مِنَ النَّاس (Allah chooses messengers from
إِنَّ اللّهَ اصْطَفَى أَدَمَ وَنُوْحًا وَّالَ إِبْرِهِيمَ : the angels and from men. - al-Hajj, 22:75) and in
Verily, Allah has chosen Adam and Nuh and the House) وَالَ عِمُرَانَ عَلَى الْغَلَمِيْنَ
of Ibrahim and the House of 'Imran over the worlds - Al-'Imran, 3:33). In
the verse under study, Allah Ta'ala has put the Muslim ummah in line
with the chosen ones, the prophets and the angels, although the degrees
of such choice vary. The choice of prophets and angels occupies a higher
degree, while the choice of the Muslim ummah, one that is posterior.
Three kinds of the Muslim ummah
The sentence : ◌ِفَمِنْهُمْ ظَالِمٌ لِّنَفْسِهِ وَمِنْهُمْ مُقْتَصِدٌ وَّمِنْهُمُ سَابِقٌ بِالْخَيْرَات (Then, some of

347
Surah Fațir : 35 : 29 - 37
them are those who wrong their own selves, and some of them are
mediocre, and some of them are those who outpace (others) in righteous
deeds with Allah's permission - 35:32) is virtually an explanation of the
first sentence of the verse. In other words, it means that 'there are three
kinds of Our servants We have chosen and have made them inherit the
Qur'an: (1) The unjust (2) The moderate (3) The excellent.
Imam Ibn Kathir has explained these three kinds by saying: The one
who wrong himself means a person who falls short in fulfilling some
obligatory duties, and goes on to commit some of what is forbidden as well.
And the one who follows the middle course is a person who fulfills all
legally binding obligations and avoids everything forbidden, but on
occasions, leaves out what has been recommended and falls into what is
reprehensible. And excellent is the one who goes ahead of everyone in
good deeds, fulfills all obligatory and recommended duties and avoids
everything declared forbidden or considered reprehensible and goes on to
leave what is allowed to him because of his devotion to acts of worship or
because of some doubt in its lawfulness.
This is what Ibn Kathir has said. Other commentators have reported
many more sayings while explaining these three kinds. Tafsir
Ruh-ul-Ma'ani mentions forty-three sayings with reference to at-Tahrir.
But, on deliberation, the outcome of most is the same as stated with
reference to Ibn Kathir.
A doubt and its answer
The explanation given above proves that الَّذِينَ اصْطَفَيْنَا (those whom We
chose) means the Muslim ummah that has three kinds and that its first
kind - the unjust - is also included among the chosen servants of Allah.
Taking this probability to be obviously remote, some people have said that
this kind of people (who have wronged themselves) is excluded from the
definition of: الَّذِيْنَ اصْطَفَيْنَا (We chose) and from the Muslim ummah. But, it
already stands proved from many authentic ahadith that each one of
these three kinds relate to Muslim ummah and are not excluded from the
characteristic of: Webid (We chose). In fact, this is the ultimate merit of the
believing servants of the Muslim ummah that even those who are
somewhat wanting in the matter of deeds are also sharers in this supreme
distinction. At this place, Ibn Kathir has put together all those Hadith
narrations, some of which are being cited below:

348
Surah Fațir : 35 : 29 - 37
According to a narration of Sayyidna Abu Said al-Khudri de, the
Holy Prophet # said about these three kinds of: الَّذِينَ اصْطَفَيْنَا (those We
chose): "They rank alike and alike they are in Jannah, all of them.' The
expression 'being in one rank' means that all of them will be forgiven and
all of them will go to Jannah - not that there will be no variance among
them in terms of their ranks.
Then, there is a Hadith reported from Sayyidna Abu-d- Darda' diese
which is supported by several chains of authorities. Ibn Kathir has
documented all of them. One of these has been reported by Ibn Jarir from
Sayyidna Abu Thabit 4ge who, when he went to the Masjid one of those
days, found Sayyidna Abu-d- Darda' ve already sitting there. Sayyidna
Abu Thabit went close, sat down by his side and started making a prayer:
O Allah, mollify the loneliness) اللَّهُمَّ انِسُ وَحُشَتِىُ وَارْحَمُ غُرْبَتِىُ وَيَسِّرُلِيُ جَلِيُسًا صَالِحًا
and anxiety of my heart, and have mercy on me in my state of
homelessness, and make it easy on me by (sending) a good companion').
(At this point, it is worth recalling that the great emphasis was placed by
the early forbears of Islam on the quest for a good companion. They took
this need to be an important objective in life and considered it to be a cure
of all anxieties, so much so that they would raise their hands of prayer
before Allah and ask Him that they be blessed with one). When Sayyidna
Abu-d- Darda' age heard this prayer, he said, 'If you are honest in your
prayer (for a companion), then, I am more fortunate than you (in the
sense that Allah blessed me with a good companion like yourself, on the
spot, without asking). Then, he said, 'I relate to you a Hadith I have
heard from the Holy Prophet 5. But, since the time I heard it, I did not
have the occasion to relate it before anyone. Here is the Hadith: He
mentioned this verse: ثُمَّ أَوْرَثْنَا الْكِتْبَ الَّذِيْنَ اصْطَفَيْنَا (Then We conveyed the Book
as an heritage to those of Our slaves whom We chose - 32). Then, he said,
'As for those who race ahead of others in the matter of good deeds, out of
the three kinds, they will go to Jannah without reckoning. And those who
are in the middle will face an accounting that will be easy on them. And
the unjust, the ones who fall short in deeds and are prone to slip into sins,
will be overwhelmed with remorse at this juncture. After that, they too
will be asked to enter Jannah and all their sorrows will stand removed
وَقَالُوا الْحَمُدُ لِلَّهِ الَّذِى أَذْهَبَ عَنَّا الْحَزَنَ :from them.' It finds mention in the next verse
(" Praise be to Allah who has removed all sorrow from us. Surely our Lord

349
Surah Fațir : 35 : 29 - 37
is Most-Forgiving, Very-Appreciative,").
And at-Tabarani reports from Sayyidna 'Abdullah Ibn Mas'ud
that the Holy Prophet i said, "وَكُلُّهُمُ مِنُ هذِهِ الْأُمَّة' It means that each of the
three kinds will be from this very Ummah of the Holy Prophet
Muhammad .
Abu Dawud at-Țayalisi reports from 'Uqbah Ibn Şahban Hana'i that
he asked the Tafsir of this verse from Ummul-Mu'minin, Sayyidah
'A'ishah is all ). She said, "My son, all these three kinds are to go to
Paradise. Out of these, those who were ahead of everyone in good deeds
were people who passed away during the period of the Holy Prophet 9.
He himself testified that they are to go to Jannah. And those who took the
middle course are people who followed the former as their role models to
the extent that they joined up with them. As for those who have been
unjust to themselves, they are people like me and you!"
Certainly great was the modesty of Sayyidah 'A'ishah be all so, that
she counted herself too as part of the third kind, that is, among those who
are unjust to themselves - although, according to very clear statements in
sound and authentic ahadith, she ranks high among the very first and
foremost people (as-sabiqun al-awwalun) of early Islam.
And Ibn Jarir has reported from Muhammad Ibn-ul- Hanafiyyah 4>
the al who said, 'This ummah is a community of people blessed with the
mercy of Allah so en masse that even the unjust one in it stands forgiven,
and the one of the middle course is in Jannah and the one way ahead in
good deeds enjoys high ranks with Allah.'
And Sayyidna Muhammad Ibn 'Ali al-Baqir asse, while explaining: "Jub
الَّذِى خَلَطَ عَمَلًا صَالِحًا وَّاخَرَ سَيْئًا:alim linafsiht: who wrong himself), said) لِنَفْسِه
meaning: 'a person who mixes good and bad deeds.'
The great merit of the 'Ulama' of the Muslim ummah
In this verse, Allah Ta'ala has said that He has made a particular
people to become inheritors of His Book, people who are chosen and
honored ones from among His servants. Then, it is also obvious that
'Ulama' are the direct inheritors of the knowledge relating to the Book of
Allah and the mission of prophets, as it has also been stated in the
Hadith: ◌ِالْعُلَمَاءُ وَرَنَّهُ الْأَنْبِيَاء ('Ulama' inherit [the legacy of] prophets). In sum,

350
Surah Fațir : 35 : 29 - 37
people who have been so blessed by Allah Ta'ala that they engage in the
pursuit of the fields of knowledge relating to the Qur'an and Sunnah with
unalloyed sincerity is, in itself, a sign of their being men of Allah worthy
of the task. This is as it has been supported by a narration of Sayyidna
Tha'labah Ibn al-Hakam
that reports the Holy Prophet
صَلىالله
to have
said, 'Allah Ta'ala will address the 'Ulama' of the Muslim community on
the Day of Judgment and say, "I had placed My knowledge and wisdom
in your chests, for I had intended to forgive you irrespective of the nature
of your actual deeds." (From the earlier presentation, it is already
established that a person who has no awe and fear of Allah is simply not
counted as one of the 'Ulama'. Therefore, this address will be to people for
whom the awe and fear of Allah has become their natural reflex. Hence,
it would be virtually impossible for them to indulge in sins carelessly. Yes,
on occasions, they too could slip or make a mistake under the dictates of
human temperament. This very aspect was alluded to in the Hadith
mentioned above where it was said - no matter the nature of your deeds,
forgiveness is destined for you).
All these narrations have been taken from Ibn Kathir. The last
Hadith reported from Sayyidna Tha'labah
has also been reported by
at-Tabarani with all chains of authority cited by him being reliable.
(Tafsir Mazharī) And in Tafsir Mazhari, the subject of the same Hadith
has been reported from Abu 'Umar San'ani with reference to Ibn 'Asakir.
Similarly, according to a narration of Sayyidna Abu Musa al-Ash'arī de,
the Holy Prophet
said, 'On the Day of Resurrection (al-mahshar),
Allah Ta'ala will gather all His servants together. Then, He will assemble
the 'Ulama' from among them at a prominent place and will say to them:
إِنّى لَمْ أَضَعُ عِلْمِىُ فِيْكُم ◌َّ لعلمى بِكُمْ وَلَمْ أَضَعْ عِلْمِىُ فِيْكُمُ لُأُعَذِّبَكُمْ إِنْطَلِقُوا قَدْ
غَفَرْتُ لَكُمُ
I had placed My 'ilm in you since I knew you (that you will
fulfill the due rights of this tlm, the knowledge given to you)
and I had not placed My 'ilm in you so that I punish you. Go, I
have forgiven you - Mazhari.
Special Note
In this verse, mentioned first was the category of the unjust, then of
those following the middle course, and finally, of those who are ahead in
good deeds. The reason for this order may, perhaps, be that the number of

351
Surah Fațir : 35 : 29 - 37
those unjust to them selves is larger, those following the middle course are
less than them and those ahead in good deeds happen to be less than the
later. Thus, those whose number was large were made to appear first.
A close look at the last sentence of verse 32 and the statement in verse
ذلِكَ هُوَ الْفَضْلُ الْكَبِيْرُ جَنَّتُ عَدُنِ يَّدُخُلُوْنَهَا يُحَلَّوُنَ فِيْهَا مِنْ أَسَاوِرَ مِنُ ذَهَبٍ وَّلُؤُلُؤاً وَلِبَاسُهُمْ فِيْهَا حَرِيْرٌ : 33
(That is the great bounty, gardens of eternity they enter. They will be
ornamented with bracelets of gold and with pearls, and their dress therein
will be (of) silk. - 35:32,33) shows that in the beginning of verse 32, Allah
Ta'ala has pointed out to three kinds of His chosen servants following
which it was said : ◌ُذلِكَ هُوَ الْفَضْلُ الْكَبِير : That is, 'this counting of all these
three among His chosen servants is the great bounty.' Next comes the
statement relating to their recompense - that they will go to Jannah, that
they will be given bracelets of gold and ornaments of pearls to wear and
that their dress shall be of silk.
For men, in this mortal world, it is haram to wear ornaments of gold,
and dresses made of silk too. To compensate, they will have these in
Jannah. Let there be no doubt about it, something like: Ornaments are
for women, not for men in whose case these do not suit. The reason is
simple. Taking the conditions prevailing in the 'Akhirah (Hereafter) and
Jannah (Paradise) on the analogy of conditions prevailing in the mortal
world is unreasonable, even dumb.
According to a narration of Sayyidna Abu Sa'id al-Khudri dge, the
Holy Prophet
said, 'Crowns on the heads of the people of Jannah will
be studded with pearls. Light emitted by the smallest of its pearls will fill
the entire horizon from the East to the West.' (Reported by at-Tirmidhi and
al-Hakim, who has authenticated it, and by al-Baihaqi - from Mazhari)
Imam al-Qurtubi said: Commentators explain that every inmate of
Jannah will have bracelets to wear on their hands - of gold, silver, and
pearls. About this celestial bracelet, a verse mentions 'of silver' (76:21)
while others, 'of gold' (18:31; 22:23; 35:33; 43:53). The present explanation
brings both verses in correspondence.
A person who will use utensils of gold and silver and dresses of
silk will remain deprived of these in Jannah
Sayyidna Hudhaifah 490 says that he heard the Holy Prophet
saying, 'Do not wear dresses of silk and do not drink water in utensils of

352
Surah Fațir : 35 : 29 - 37
gold and silver, nor use plates made of these in eating food - because,
these things are for disbelievers in this world and for you, in the
Hereafter.' (al-Bukhari and Muslim)
And Sayyidna 'Umar de'e reports that the Holy Prophet we said, 'Any
male who wore a dress made of silk in this world will not wear it in the
Hereafter' (al-Bukhari and Muslim). And a narration of Sayyidna Abu
Said al-Khudri 4g
says, 'A male who wears a dress made of silk in this
world will remain deprived of it in the Hereafter, even if he were to go to
Jannah.' (Mazhari)
The next verse (34) :َوَقَالُوا الْحَمُدُ لِلّهِ الَّذِىِّ أَذْهَبَ عَنَّا الْحَزَن (And they will say,
"Praise be to Allah who has removed all sorrow from us.") tells us about
what the people of Paradise will say when they enter Jannah. What does
'sorrow' mean at this place? Leading commentators have given various
explanations about it. However, the truth of the matter is that all sorrows
stand included therein. In this world, one may become a king or a prophet
or a saint, yet no one can escape it:
ورين وياك بم باشر ٣٣ وكربا شد بنى آدم باشد
In this world, no one is free of sorrow
And if one is, one is not a human being.
In this world of our experience, no one good or bad can get away from
one or the other concern, anxiety or sorrow. Therefore, people of wisdom
call this world a home of sorrows. The sorrow the removal of which this
verse mentions includes all these mortal states of concern. The second
concern is that of the Day of Judgment and Resurrection. The third
concern is that of Reckoning of Deeds, and the fourth, that of the
punishment of Jahannam. From the people of Jannah, Allah Ta'ala will
remove all these concerns, anxieties and sorrows.
According to a narration of Sayyidna 'Abdullah Ibn 'Umar age, the
Holy Prophet 2% said, 'For the people who uphold the Kalimah of la ilaha
il-lal-lah (there is no God but Allah), there is no fear and loneliness at the
time of death, nor in the grave, nor when they rise again on the Day of
Resurrection - as if I am virtually seeing them rise from their respective
graves saying: ◌َالْحَمُدُ لِلَّهِ الَّذِى أَذْهَبَ عَنَّا الْحَزَن (Praise be to Allah who has
removed all sorrow from us.").' (Reported by at-Țabarani, Mazhari)