Surah No. 35

Surah No. 35¹

Merits of the Surah

1. The chapter has also been called as “Surah al-Mala’ikah” (Zamakhshari, Alusi).

الْحَمْدُ لِلَّهِ فَاطِرِ السَّمَاوَاتِ وَالْأَرْضِ جَاعِلِ الْمَلَائِكَةِ رُسُلًا أُولِي أَجْنِحَةٍ مَثْنَىٰ وَثُلَاثَ وَرُبَاعَ ۚ يَزِيدُ فِي الْخَلْقِ مَا يَشَاءُ ۚ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (1)

(35:1) All praise to Allah,² Originator³ of the heavens and the earth,⁴ Appointer of angels (as) messengers; with wings: twos, threes, and fours.⁵ He adds to the creation as He will.⁶ Surely, Allah has power over all things.

2. “When we praise Allah, it means that we understand and bring to mind that His glory and power are exercised for the good of His Creation, and this is the subject-matter of the Surah” (Yusuf Ali).‏

3. Ibn `Abbas is reported to have said that he did not know what “Fatir” was until he happened to be near two Bedouins disputing over a water-hole. One of them said to the other,

“I originated it” (Zamakhshari, Qurtubi, Ibn Kathir). The word has its root in “fatara” which means “to split,” as well as “to create” (Qurtubi). Allah is the Originator in the sense of having created without a previous example, and without a previously existing set of physical laws (Alusi).

Yusuf Ali comments: “As man’s knowledge of the processes of nature advances, he sees how complex is the evolution of matter itself, leaving out the question of the origin of Life and the spiritual forces, which are beyond the ken of experimental science. But this knowledge itself becomes a sort of ”veil of Light": man becomes so conscious of the proximate causes, that he is apt, in his pride, to forget the primal Cause, the ultimate hand of Allah in Creation.. The word fatara here means the creation of primeval matter, to which further creative processes have to be added by the hand of Allah, or Allah ‘adds to His Creation as He pleases’, not only in quantity, but in qualities, functions, relations and variations in infinite ways.‏“

4. Majid gives a reason why a re-statement of the stated is necessary: “The earliest heathen gods were the personifications of the heaven and the earth. Hence the need for emphasizing that they are mere created beings. Even the Jews with their heritage of monotheism were led, under the sway of Platonic ideas, to conceive of creation ‘as carried into effect through intermediate agencies, not very distinguishable from sub-deities.’ (JE. IV. p. 338).”

Today’s scientists propose that the universe is “a free lunch”, that is, it came out of nothing. This is justified in the following curious manner: Firstly, we know that everything exists in pairs: positive and negative. For example, we have matter and antimatter. Now, before the big bang nothing existed but only energy. This positive energy must have had its negative partner. That partner is gravity which is assumed as negative energy. This negative energy cancels out the positive energy, and we end up having a universe out of nothing! Physicists say, on the other hand, that it is observed in the laboratories that during experiments sub-atomic particles pop up suddenly from nowhere. They have no mass, and no energy. But their physical effects are measurable. They come into existence all by themselves, for a microsecond, and disappear. This proves that the universe could have come into existence by itself.

One wonders how much of the above stated in scientific works is given credence by their authors themselves, or, is it for public consumption alone? (Au.).

5. That is, some of them have a pair of wings, others two, or three, or four. But there is no limit. During the night of the Flight to the heavens our Prophet saw Jibril with six hundred wings (Zamakhshari), between each of the wings was a distance of the east and the west (Ibn Kathir).

The above report, as in Ibn Abi Hatim and in Kitab Al-Adab of Bukhari, has the following words in Arabic:There is another report in Abu al-Sheikh, as also in Kanz to the effect that the Prophet saw Jibril at Sidratu al-Muntaha with six hundred motley colored wings (Au.).

Majid comments: “The figures are not designed to express actual number of wings. They are symbolic of the different orders of those beings so unlike the creatures of the earth… In the Bible also there is a mention of certain winged heavenly beings, known as seraphim, attending on God and proclaiming His holiness:- ‘I also saw the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphim: each one had six wings: with twain he covered his face, and with twain he covered his feet, and with twain did he fly.’ (Is. 6: 1-2).”

6. That is, there can be other creations with more than six hundred wings (Suddi – Ibn Kathir). But clearly, the allusion is to increase in all kinds of quantities and qualities in the creations (Zamakhshari). In the words of Asad, “the process of creation is continuous, constantly expanding in scope, range and variety.”

مَا يَفْتَحِ اللَّهُ لِلنَّاسِ مِنْ رَحْمَةٍ فَلَا مُمْسِكَ لَهَا ۖ وَمَا يُمْسِكْ فَلَا مُرْسِلَ لَهُ مِنْ بَعْدِهِ ۚ وَهُوَ الْعَزِيزُ الْحَكِيمُ (2)

(35:2) Whatsoever of mercy Allah opens for the people, has no withholder thereof; and what He withholds has no releaser of it⁷ thereafter;⁸ and He is the All-mighty, the All-wise.⁹

7. It is in this vein that the Prophet is reported to have supplicated in words as reported by Bukhari, Ahmad and others:

Warrad, who was Mughira b. Sho`ba’s secretary, wrote on his behest to Mu`awiyyah that the Prophet used to say after every of the five daily Prayers,

“There is no deity save Allah, the One. He has no partners. His is the kingdom and for Him the praise; and He has power over all things. O Allah, there is no withholder of what You grant, and no granter of what You withhold. And no possessor of good fortune can be of any benefit when faced with Your will.”

Muslim has a slightly different version of the above report, as also Ahmad. It is said that the Prophet used to say these words of supplication during his deep bows (ruku’). The actual words are:

“O our Lord, Yours is the praise (in quantities) filling the heavens and the earth, and filling whatever else You wish after them, worthy of praise; there is no withholder of what You grant, and no granter of what You withhold. And no possessor of good fortune can be of any benefit when faced with Your will” (Ibn Kathir).

Alusi notes: Ibn al-Mundhir has recorded from `Amir b. Qays that, “There are four verses of the Qur’an on the strength of which I do not care how I do my morning or my evening:

i) “Whatsoever of mercy Allah opens for the people has no withholder thereof; and what He withholds, has no releaser thereof after Him.”

A second says,

ii) “And, were Allah to visit you with an affliction, there is no remover thereof, save He. And, if He wished you any good, there is none to bar His bounty” (10: 107).

And a third:

iii) “And there is no creeper on the earth but upon Allah is its provision” (11: 6).

Finally,

iv) “Allah will place ease after hardship” (65: 7).

Sayyid Qutb has a passage the likes of which make his commentary stand out from others. Here is a shortened version, “Whatsoever of mercy that Allah opens for the people, has no withholder thereof; and what He withholds has no releaser of it thereafter: This single short verse puts an end to every doubt concerning the powers in the heavens and earth, binding man wholly to the power of Allah. On one hand, it drives into him disillusionment against every hope of mercy from any quarter of the universe, connecting him, on the other hand, with the mercy of Allah. It shuts all the doors of the heavens and earth, opening for him Allah’s door alone. It blocks every path in the heavens and the earth, leaving open the way to Allah alone.

“And Allah’s mercy appears in so many forms that they defy counting. Man is unable to take account of it all in his little self and what goes to make it. He cannot take account of all that Allah has bestowed of His mercy by way of honoring him, by way of the things He subjected to him: from above, from below, and from every side. But of course, those that a man realizes are but a meager few of those that he does not know.

“Allah’s mercy appears in those things that are prohibited as well as in those that have been declared lawful. When Allah opens up His mercy, the person concerned discovers it in everything, in every situation, in every condition, and in every place.. He finds it in his self, in his disposition, in things surrounding him, wherever he happens to be, and in whatever condition he happens to be, even when he is in the process of enduring all that the people consider as a stroke of misfortune. On the other hand, he misses the mercy we are speaking of, if Allah withholds it, in every thing, in every situation, in every condition, and in every place, even if he possesses all that the people reckon as the means of happiness and satisfaction.

“There is no blessing but it turns into a curse - if Allah disconnects it from His mercy. And there is no distress but it becomes a blessing - if it is accompanied by Allah’s mercy.. Man may rest on a bed of thorns – blessed with Allah’s mercy – and behold, it is a cushion. He might rest on a bed of silk – but Allah has withheld His Mercy – and behold, it is a bed of thorns. He could be struggling against all odds – but is in Allah’s mercy – and behold, they are the simplest of things to endure. On the other hand, he might be attempting one of the easiest things – but is without His mercy – and behold, it is one of the most difficult tasks to accomplish. He passes through dangerous situations, but experiences peace and comfort, if in Allah’s mercy, while without it, he indulges in the most simple of things, yet they prove distressful.

“There is no hardship with Allah’s mercy at hand. Hardship contains in it being withheld; even if a man is in the darkness of prison cells, or undergoing severe torture, or engulfed by flames of destruction. And there is no peace without it, even if a man is in the best of blessings, and material comforts. It is within the soul that springs of blessings and comforts sprout – by Allah’s mercy; and from within the soul scorpions of worry, anxiety, fatigue, hardship, distress and plight sting, when one is without Allah’s mercy.

“This is the door which, when open, could close all other doors, windows, and every opening. But no worry, for, it is the door to ease, comfort and prosperity. On the other hand, if this door is closed, but rest of the doors are opened, all the windows, and all the openings, but it will be of no use, for, it is going to mean constriction, pain, worries, and afflictions.

“This bestowal descends, but if there is constriction in provision, in housing, in livelihood, or, life happens to be rough and the resting place harsh – yet, no matter, for, they are of little consequence. In reality it is luxury, comfort, peace and blessing. On the other hand, if this bestowal is held back, but is followed by material ease, and by everything that sounds pleasant, yet it is no use. It will prove to be stressful, constricting, wretched and full of tribulation.

“Wealth and progeny, health and strength, power and prestige ... all these become sources of worry, exhaustion, distress and hardship – if Allah’s mercy is withheld. But if Allah opens the doors of His mercy, then the same things are sources of comfort, pleasure, satisfaction, and contentment.

“It is by Allah’s mercy that you feel His mercy. Allah’s mercy always encompasses you, overwhelms you, circumscribes you, but it is your awareness of it that turns it into a mercy. Your hoping to get it, and experience it - that is His mercy. It is your faith in it, and expectations of it in every affair, which is the true mercy. Torture is true torture when you feel you are veiled from it, or you doubt its coming. But it is that kind of torture that a believer never experiences for, ‘None despairs of Allah’s mercy but an unbelieving folk.’”

8. Imam Razi understood it as “after Him.” That is, who can release after Allah withholds it? (Zamakhshari). Our rendering follows Jalalayn, Alusi and others (Au.).

Mawdudi writes: “This is to remove the pagan beliefs that there are beings or agencies other than Allah responsible for providing, or for obtaining from Allah, wealth, health, progeny, etc. This has been emphasized in many parts of the Qur’an to release the people from the shame and humiliation of begging at every door and at every shrine.”

9. “He is All-mighty and so can grant what He wills, but is also All-wise, and so grants in accordance with the demands of wisdom” (Mawdudi).

يَا أَيُّهَا النَّاسُ اذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ ۚ هَلْ مِنْ خَالِقٍ غَيْرُ اللَّهِ يَرْزُقُكُمْ مِنَ السَّمَاءِ وَالْأَرْضِ ۚ لَا إِلَٰهَ إِلَّا هُوَ ۖ فَأَنَّىٰ تُؤْفَكُونَ (3)

(35:3) O people, recall Allah’s blessings upon you. Is there a creator other than Allah to provide you out of heaven and earth? There is no deity save He. Where then are you being diverted?

وَإِنْ يُكَذِّبُوكَ فَقَدْ كُذِّبَتْ رُسُلٌ مِنْ قَبْلِكَ ۚ وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورُ (4)

(35:4) But if they cry lies to you, then Messengers before you were also cried lies to. And, to Allah are the affairs returned.

يَا أَيُّهَا النَّاسُ إِنَّ وَعْدَ اللَّهِ حَقٌّ ۖ فَلَا تَغُرَّنَّكُمُ الْحَيَاةُ الدُّنْيَا ۖ وَلَا يَغُرَّنَّكُمْ بِاللَّهِ الْغَرُورُ (5)

(35:5) O people, Allah’s promise is true; therefore, let not the life of the world delude you, and let not the (great) Deluder¹⁰ delude you concerning Allah.¹¹

10. Ibn `Abbas has said that the allusion by “the Deluder” is to Shaytan (Ibn Jarir, Ibn Kathir).

Everyone agrees that Shaytan is the enemy to the humans, but few seem to live up to their own assertions. Fudayl b. `Iyad used to say to himself, “O liar! O slanderer! Fear Allah. Do not curse Shaytan in public while you befriend him in private” (Qurtubi).

11. “That is, he deludes you concerning Allah to the effect, (e.g.), He does not exist, or, if He exists, He does not take interest in the affairs of the world, or, if He does, it is not people’s guidance or misguidance that interest Him to be sending Messengers, or, if He did send, then, He is too merciful to punish the defaulters” (Mawdudi).

ِنَّ الشَّيْطَانَ لَكُمْ عَدُوٌّ فَاتَّخِذُوهُ عَدُوًّا ۚ إِنَّمَا يَدْعُو حِزْبَهُ لِيَكُونُوا مِنْ أَصْحَابِ السَّعِيرِ (6)

(35:6) Indeed, Shaytan is an enemy to you; so treat him as an enemy. He only calls his party¹² so that they may be among the companions of the blaze.

12. Ibn Zayd said that the allusion by “his party” is to those who befriend Shaytan or follow him (Ibn Jarir).

الَّذِينَ كَفَرُوا لَهُمْ عَذَابٌ شَدِيدٌ ۖ وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَهُمْ مَغْفِرَةٌ وَأَجْرٌ كَبِيرٌ (7)

(35:7) Those who have disbelieved, for them is a severe chastisement. As for those who believed and did righteous deeds, for them is forgiveness and a great reward.

أَفَمَنْ زُيِّنَ لَهُ سُوءُ عَمَلِهِ فَرَآهُ حَسَنًا ۖ فَإِنَّ اللَّهَ يُضِلُّ مَنْ يَشَاءُ وَيَهْدِي مَنْ يَشَاءُ ۖ فَلَا تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرَاتٍ ۚ إِنَّ اللَّهَ عَلِيمٌ بِمَا يَصْنَعُونَ (8)

(35:8) Is he, then, for whom the evil of his conduct has been decked out fair, so that he looks at it as good (equal to the rightly guided)?¹³ For, Allah leads astray whomsoever He will, and guides whomsoever He will;¹⁴ so let not your soul waste (itself) in grief over them. Surely, Allah knows well all that they do.

13. Can someone who decides to use his potentials in a manner that defies reason and logic, opts to use the power of choice he is given wrongly, and then, remains determinedly on the course, despite open evidences against what he chooses, be equal, in this life and in the final outcome - to him who follows the guidance when it becomes clear to him? (Shabbir).

14. Ibn Abi Hatim recorded the following hadith in reference to this verse:It reports `Abdullah ibn `Amr as having heard the Prophet say, “Indeed, Allah created His creation in darkness, then He cast His Nur on them. So, whosever received out of that Nur, found guidance, while whoever missed it, missed. That is why I say that the Pen has dried on Allah’s knowledge” (Ibn Kathir).

We have traced the hadith to Ahmad and many collections, but took it from Tirmidhi who declared it Hasan, but which Ibn Hibban declared Sahih, as in Tuhfah (Au.).

وَاللَّهُ الَّذِي أَرْسَلَ الرِّيَاحَ فَتُثِيرُ سَحَابًا فَسُقْنَاهُ إِلَىٰ بَلَدٍ مَيِّتٍ فَأَحْيَيْنَا بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا ۚ كَذَٰلِكَ النُّشُورُ (9)

(35:9) Allah it is who sets loose the winds so that they stir up the clouds, then We drive it to a dead land; then We revive thereby the earth after its death. Even so (will be) the resurrection.¹⁵

15. Ibn Kathir writes: When Allah (swt) will decide to quicken the dead, He will send down rain from below the `Arsh that will cover the whole earth. With that the bodies will begin to grow from within the graves as crops grow. Says a Sahih hadith (which can be traced in Bukhari and Muslim):

“The whole of Adam’s sons is decimated by the earth except for the tail bone (coccyx) out of which he is created and out of which he will be recreated” (Ibn Kathir).

The above is Muslim’s version (Au.).

We have earlier pointed out the findings of the embryologist that the first bone to be formed in the fetus is the tail piece of the backbone. Bukhari’s version is as follows:

“There will be a spell of forty between the two blows (of the Trumpet). He (Abu Hurayrah) was asked, ‘Forty days?’ He said, ‘I reject it.’ He was asked, ‘Forty months?’ He said, ‘I reject it.’ He was asked, ‘Forty years?’ He said, ‘I reject it.’ Then he continued, He will send down rain from below the `Arsh that will cover the whole earth and then the bodies will begin to grow from within the graves as crops grows. There is not a bone in the humans but is decimated except the tail-bone upon which the creations will be raised on the Day of Judgment” (Au.).

While explaining the above hadith in Fath, Ibn Hajr points out that according to a version in the collections of Hakim and Abu Ya`la, the word “mustard seed” (khardal) has been used in place of “tail-bone,” which, in the language of the ancients stood for the smallest of matter imaginable, or, in today’s parlance, a sub-atomic particle. The original is as follows:

مَنْ كَانَ يُرِيدُ الْعِزَّةَ فَلِلَّهِ الْعِزَّةُ جَمِيعًا ۚ إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ ۚ وَالَّذِينَ يَمْكُرُونَ السَّيِّئَاتِ لَهُمْ عَذَابٌ شَدِيدٌ ۖ وَمَكْرُ أُولَٰئِكَ هُوَ يَبُورُ (10)

(35:10) Whoever seeks power and glory, (may know that) all power and glory belongs to Allah.¹⁶ Unto Him rises the good word,¹⁷ and good deeds raise it up.¹⁸ As for those who plot evils, for them is a severe chastisement.¹⁹ And it is their plot that is sterile.²⁰

16. “The immediate allusion is to the chiefs of the Quraysh who thought they were defending their honor and glory, threatened by the message of the Prophet which brought the people to one social and political level without any discrimination. Their age-old prestigious position as leaders of the Arabs was at stake. But they are being told that their honor and glory was false, based on untrue premises, and therefore, unendurable. True and lasting power and glory lay with Allah alone, the true Dispenser, in this world and in the next” (Mawdudi).

“True honor and glory take root in the heart before they appear in outward forms. It is a reality, which when it takes its pace in the hearts, raises a person from resorting to any means that could lead a man to bending knees before ‘other than Allah.’ It is a reality wherewith a man raises himself above his own carnal self; above fear of the people and above covetousness against the people. Whoever possessed this, cannot be humiliated or humbled by anyone. It is people’s base desires, their covetousness and greed that makes them mean and shorn of self-respect. It is by overcoming these base qualities that a man can achieve honor and glory. It is not gained through pride, arrogance, or oppression of the people, but rather, it is gained through humility before Allah, through His fear, and through thoughts of His presence in open and in secret” (Sayyid).

17. This then is the way to attaining true power and glory: right beliefs accompanied by righteous deeds. A soul ennobled by moral power, will glide through all hurdles of the Hereafter in complete dignity (Au.).

Mukhariq b. Sulaym reported that once `Abdullah (ibn Mas`ud) addressed them saying,

“When we narrate a hadith, we bring forth a Qur’anic ayah in evidence. When a Muslim says, ‘Glory to Allah and by His Praise: Praise to Allah, there is no deity save Allah, Allah is the Greatest, Allah is Blessed,’ then, an angel takes the words, places them under its wings and rises up to the heavens, so that it does not pass by any group of angels but they seek forgiveness for him who who said those words until he presents it before the Rahman.” Then `Abdullah read out this verse” (Ibn Jarir, Ibn Kathir).

Ibn Kathir adds the following from Musnad of Ahmad:Nu`man b. Bashir reports the Prophet,

“Those who mention ‘Allah’s greatness, His glory, His Praise, His oneness,’ have those around the `Arsh – who have a buzzing like the buzzing of the bees – mention the person who says these words. Would not one of you then then like it that there should always be something by Allah, by which he could be remembered?”

Although only a few words have been specified in the hadith, every good word is included in “al-kalim al-tayyib”, such as words of admonition, wisdom, etc. (Razi).

In view of this and other verses of the Qur’an, writes Thanwi, the rule that can be worked out is: testification at the heart’s level is an essential requirement for the initial acceptance of the “al-kalimah al-tayyibah”. Thereafter, righteous deeds are the condition for the fuller acceptance of all the “al-kalimat al-tayyibat.”

And righteous deeds are those, adds Shafi`, which are performed in accordance with the requirements of Sunnah.

18. This is how Ibn `Abbas, Mujahid, Qatadah and others understood this verse (Ibn Jarir), wherein “the good word” is Allah’s remembrance, which however are not free to ascend by themselves. It is such deeds as are the demands of Islam, which, when performed, take the good word to Allah, to be stored as those deserving rewards. Hasan and Qatadah added that Allah (swt) does not accept good words without good deeds (Ibn Jarir, Ibn Kathir).

What’s the connection between the previous verse and this one? The answer is that the earlier passage spoke of the source of power, glory and honor (`izzah) which humans strive for, reminding that they belong to Allah alone. How can they be obtained? The answer came next: through good word rising to Allah. But how do good words rise up to Him? It is through good deeds. It is righteous believers who are granted `izzah. Allah identified them elsewhere when He said (63: 8)),“For Allah is the `izzah (power, glory, honor), for His Messenger, and for the believers” (Razi, restructured).

On another plane of meaning, good deeds flow out of good intentions. By the use of one word “makr”, evil intention was identified. With this intention as the fount, all deeds that flow out are foul. Hence “yamkuruna al-sayyi’at” (they plot evil deeds) - Au.

19. The allusion is to those who take active interest in obfuscating the message of Islam (Au.).

20. Asad explains, “It appears that in this context.. both the noun makr (lit., ‘a scheme’, or ‘scheming’, or ‘plotting’) and the verb yamkurun (lit., “they scheme” or ‘plot’) have the connotation of ‘devising false [or ‘fallacious’] arguments’ against something that is true. Since the preceding passage refers to God’s creativeness and, in particular, to His power to create life and resurrect the dead (verse 9), the ‘evil deeds’ spoken of above are, presumably, specious arguments meant to ‘disprove” the announcement of resurrection.”

وَاللَّهُ خَلَقَكُمْ مِنْ تُرَابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ جَعَلَكُمْ أَزْوَاجًا ۚ وَمَا تَحْمِلُ مِنْ أُنْثَىٰ وَلَا تَضَعُ إِلَّا بِعِلْمِهِ ۚ وَمَا يُعَمَّرُ مِنْ مُعَمَّرٍ وَلَا يُنْقَصُ مِنْ عُمُرِهِ إِلَّا فِي كِتَابٍ ۚ إِنَّ ذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ (11)

(35:11) Allah created you from dust, then from a sperm-drop, then He made you in pairs. And no female conceives nor delivers but with His knowledge. And, no one whose life is prolonged, has his life prolonged, nor is his lifespan diminished, but is in a Record.²¹ Surely, that is easy for Allah.

21. The meaning that Ibn `Abbas and Ibn Zayd attributed to the verse is that no one reaches his old age, nor does another has his original age diminished, but is already recorded in a Book. In simpler words, everyone attains the lifespan allotted to him: whether it is someone who attains old age (to complete his term), or it is someone who dies young (having attained the decreed term) – both attain the lifespan decreed for them, neither one enjoying an increase nor the other suffering decrease.

A minor opinion is that lifespan can be increased or decreased. But the opinion of Ibn `Abbas is nearer to being correct (Ibn Jarir, Ibn Kathir).

With due respect to the above, we might point out that there are a few reports that apparently seem to be declaring increase or decrease in lifespan as possible. One is in Bukhari, Muslim and Abu Da’ud. It says,

“Whoever wishes that his provision be increased and his lifespan lengthened may extend help to his kinsfolk” (Qurtubi, Ibn Kathir).

This alternative interpretation has been seconded by a few other scholars, as in Ibn Hajr’s Fat-h. In fact, there is a hadith in Ahmad reported by `A’isha of trustworthy status, to this effect. It says,The Prophet (saws) told `A’isha, “Surely, he who was given kindliness was given a good share of this life as well as of the Hereafter. And, doing good to the kin, good manners and good behavior towards the neighbor, build the world (on healthy lines), and cause increase in lifespan.”

But this contradicts with some ahadith, one of which – as in Muslim – says,Hudhayfah b. Asid reported the Prophet (saws) as having said, “The angel enters upon the fetus forty or forty five days after it is settled in the womb and asks, ‘My Lord, blessed or wretched?’ One of them is decreed. Then he asks, ‘My Lord, male or female?’ One of them is decreed. Similarly his deeds, his lifespan, his death, his provision, are all written down. Then the scrolls are rolled back, so that nothing is added and nothing decreased” (Alusi, Shawkani).

A possible reconciliation is that in particular reference to lifespan, there could be two decrees. Say one of 100 years, while the other of 80, known only to Allah alone, and not even to the Angel of Death. Where no two options are decreed, it is known as “the irrevocable decree” (qada’ al-mubram) while one which goes with options, is known as a “conditional decree” (qada’ al-mu`allaq). In case of a man’s age, it can be said that the decree goes something like this: if he performs certain righteous deeds, he is allowed to attain his 100 years; if he fails, he dies at 80. Obviously, the above Qur’anic verse is speaking of this lifespan, known to Allah alone, in which there can be no increase or decrease; but what the angel knows can undergo increase or decrease, depending on which of the two he has in his record.

Alusi adds that statements of the Prophet such as, in reference to Tarawih Prayers, “I was afraid it would be declared obligatory on you,” or his fear of Dajjal (although he knew he will appear at the end of the world: Au.), also lend credence to this theory. It can be supported by another Qur’anic verse which says (13: 39),“Allah erases what He will and confirms. And with Him is the Umm al-Kitab (Mother of the Book, [Lawh al-Mahfuz – the Preserved Tablet]).”

Another possible interpretation is that by increase in lifespan the allusion is to “barakah” in time, so that a man is able to achieve within his stipulated time what another could in longer years.

Also see note 77 under Surah al-Ra`d for further discussion, and perhaps the final word.

In any case, writes Mawdudi, to say, on the basis of the statistics that infant mortality has been reduced, or that the average lifespan has been extended, etc., is incorrect. Everything falls under Allah’s decree.

As far as science is concerned, it has not been able to discover why the body should age although cells continue their activities throughout life. In other words, the cells of the young and old work as vigorously. Yet, one, the young, is physically vigorous, while the other, weak. In fact, the cells do not seem even to be immediately aware of the body’s death. If taken off a warm body, it continues to multiply in cultures. (Culturing is a process in which living cells are taken from a body and kept in a solution of nutrients under certain conditions. In this situation the cells replicate a certain number of times. Having completed their cycle of replication, lasting about 45 to 50 replications, the dead man’s cells die off, just as a living body’s cell would when cultured) - Au.

وَمَا يَسْتَوِي الْبَحْرَانِ هَٰذَا عَذْبٌ فُرَاتٌ سَائِغٌ شَرَابُهُ وَهَٰذَا مِلْحٌ أُجَاجٌ ۖ وَمِنْ كُلٍّ تَأْكُلُونَ لَحْمًا طَرِيًّا وَتَسْتَخْرِجُونَ حِلْيَةً تَلْبَسُونَهَا ۖ وَتَرَى الْفُلْكَ فِيهِ مَوَاخِرَ لِتَبْتَغُوا مِنْ فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ (12)

(35:12) And not alike are the two masses of water:²² this one is sweet, potable, and pleasant to drink, while the other is salty, bitter; yet from each you partake tender flesh and extract ornaments that you wear.²³ And you see the ships plough therein in search of His bounty, haply that you may give thanks.

22. “Bahr” of the text is not necessarily for an ocean. It is for any large mass of water. So, the comparison could be either between two large masses of water: one, smaller, containing sweet water, and the other, larger with bitter water. Or the comparision could be between the sea and the river. But this supposition offers a difficulty. Normally pearls are not extracted from rivers. The answer is that this is a misconception. Pearls are indeed occassionally extracted from rivers. Alusi reports that precious stones are picked up after floods, but discounts that they can be “extracted” (Au.). Yusuf Ali comments on extraction from the sea and rivers: “Such as pearls and coral from the sea, and such delicately tinted stones as the Aqiq (carnelian), the agate, the goldstone, or other varieties of quartz pebbles found in river-beds, and considered as gems. Many such are found in the Ken river in Banda District (in India). Some river sands also yield minute quantities of gold. In large navigable rivers and big Lakes like those of North America, as well as in the sea, there are highways for shipping and commerce.”

Qurtubi notes that springs of sweet water can be found right in the middle of the oceans, but he sees the possibility that the allusion by extraction of pearls could be only to one, i.e., the ocean, and cites another example from the Qur’an itself (ref. 28: 73); the main point being not “the place of extraction” but the “fact of extraction” (Alusi).

Nevertheless, in addition to these discussions, one may not overlook the allegorical allusion that is there to believers and non-believers. Although both are of some profit to others of the creations, but sweet water (believer) is after all sweet water. The unbeliever may relinquish pearls, (of course not without so much efforts after him), but life is unthinkable without sweet water. Not equal are the two: the bitter and the sweet water, the unbeliever and the believer (with points from Razi and Alusi).

For the extraction of pearls from sea water, see Surah al-Rahman (no. 55), note number 17.

23. To refer to ornaments as “libs” (something that is worn), connotes that whatever is put on the body is, technically, of the category of “libas.” Accordingly, Ibn Sirin says he asked `Ubaydah whether using silken sheets for beds was counted as “libs” and he answered, “Yes” (Qurtubi).

For someone who would wish to attempt similar paraphrasing of the whole of the Qur’an (for the common people’s understanding), we offer as sample Thanwi’s rendering of the first eight verses along with his parenthetical remarks, slightly modified:

“All praise to Allah, Originator of the heavens and the earth, who appointed angels as messengers (who have) wings: twos, threes and fours. (However, He is not bound to threes and fours but) rather adds to the creation as He will (so that some of them have hundreds of wings). Surely, Allah has power over all things. (He has such unassailable power that) whatsoever of mercy Allah opens for the people (such as rains, crops, etc.), has no withholder thereof; and what He withholds has no releaser of it thereafter. (He alone can do it because) He is the All-mighty, the All-wise. O people (just as He is All-mighty, He is also All-merciful. His bestowals are uncountable; therefore), recall Allah’s blessings upon you (consequently, thank Him, and one way of expressing thanks is to have faith in Him as One God; think), is there a creator other than Allah to provide you out of heaven and earth? There is no deity save He (so worship Him alone). Where then are you being diverted? But if they cry lies to you (then, worry not O Muhammad), for Messengers before you were also cried lies to. (Secondly, you must not forget that) all affairs are returned to Allah (He will suitably deal with them, why should you over-vex yourself now?) O people, Allah’s promise (of the affairs returning to Him) is true; (so) it should not happen that the life of the world deludes you, and let not the (great) Deluder (Satan) delude you concerning Allah (for you to assume that ‘if I am returned to my Lord, I shall have good things’). Indeed, Shaytan is an enemy to you; so treat him as an enemy. He only calls his party so that they may be among the companions of the blaze. Those who (fell into delusions and) disbelieved, for them is a severe chastisement. As for those who (did not fall prey to him and so) believed and did righteous deeds, for them is forgiveness (for the errors they committed) and a great reward (for their good deeds. Now, when the unbeliever will be chastised, and the believer rewarded, then, in terms of the final outcome) is he for whom the evil of his conduct has been decked out fair, so that he looks upon it as good (equal to the rightly guided)? (As for how any intelligent man can treat evil as good, the answer is) Allah leads astray whomsoever He will (by making him unreasonable), and guides whomsoever He will (by leaving in tact his power of reasoning). So, (since it is by Allah’s will that they are guided or misguided) let not your soul waste (itself, O Muhammad) in grief over them. Allah surely knows well all that they do (and will deal with them suitably when they return to Him)."

يُولِجُ اللَّيْلَ فِي النَّهَارِ وَيُولِجُ النَّهَارَ فِي اللَّيْلِ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ كُلٌّ يَجْرِي لِأَجَلٍ مُسَمًّى ۚ ذَٰلِكُمُ اللَّهُ رَبُّكُمْ لَهُ الْمُلْكُ ۚ وَالَّذِينَ تَدْعُونَ مِنْ دُونِهِ مَا يَمْلِكُونَ مِنْ قِطْمِيرٍ (13)

(35:13) He makes the night enter into the day and the day enter into the night; and He has subjected the sun and the moon, each running to an appointed term. This your Allah is your Lord; His is the Kingdom. As for those you call upon other than Him, they own not so much as the husk of a date-stone.²⁴

24. As one splits a date, he finds thin fibrous filament that separates the seed from the pulp. This is qitmir. No human could have thought of using this word. No one ever pays attention to it while splitting a date - the mind is preoccupied with the fruit’s flesh (Au.).

إِنْ تَدْعُوهُمْ لَا يَسْمَعُوا دُعَاءَكُمْ وَلَوْ سَمِعُوا مَا اسْتَجَابُوا لَكُمْ ۖ وَيَوْمَ الْقِيَامَةِ يَكْفُرُونَ بِشِرْكِكُمْ ۚ وَلَا يُنَبِّئُكَ مِثْلُ خَبِيرٍ (14)

(35:14) If you invoke them, they do not hear your invocation, and, even if they heard, they cannot respond to you. And, on the Day of Standing they will disown your association (of them with Allah);²⁵ and none can inform you (O Prophet) like Him who is All-aware.

25. “The Qur’an states in many places that all the false objects of worship – whether saints, angels, relics, fetishes, or deified forces of nature – will ‘bear witness’ against their one-time worshippers on Resurrection Day, and will ‘disown’ them.” (Asad).

يَا أَيُّهَا النَّاسُ أَنْتُمُ الْفُقَرَاءُ إِلَى اللَّهِ ۖ وَاللَّهُ هُوَ الْغَنِيُّ الْحَمِيدُ (15)

(35:15) O people! You are the ones that are in need of Allah, while Allah is the Self-sufficient, the Praiseworthy.²⁶

26. Allah is the Self-sufficient, the Praiseworthy: If someone construes the idea that Allah is “Al-Ghaniyy” in the material sense, then the attribute “Al-Hamid” offers the correction that Allah is Praiseworthy by Himself, independent of praise. If the creations have been asked to chant His praises, it is to establish His greatness and love in their hearts and minds (Au.).

ِنْ يَشَأْ يُذْهِبْكُمْ وَيَأْتِ بِخَلْقٍ جَدِيدٍ (16)

(35:16) If He will, He can take you away and bring about a new creation.

وَمَا ذَٰلِكَ عَلَى اللَّهِ بِعَزِيزٍ (17)

(35:17) And that is not at all hard upon Allah.

وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ ۚ وَإِنْ تَدْعُ مُثْقَلَةٌ إِلَىٰ حِمْلِهَا لَا يُحْمَلْ مِنْهُ شَيْءٌ وَلَوْ كَانَ ذَا قُرْبَىٰ ۗ إِنَّمَا تُنْذِرُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ بِالْغَيْبِ وَأَقَامُوا الصَّلَاةَ ۚ وَمَنْ تَزَكَّىٰ فَإِنَّمَا يَتَزَكَّىٰ لِنَفْسِهِ ۚ وَإِلَى اللَّهِ الْمَصِيرُ (18)

(35:18) And no bearer of burden shall carry the burden of another,²⁷ and if a heavily laden soul should call another to her burden, nothing of it will be borne, even though he be near of kin.²⁸ But you can warn only those who fear their Lord in the Unseen and perform the Prayer. And whosoever purified himself,²⁹ purifies for the sake of his own soul, and to Allah is the journey’s end.

27. This does not contradict the verse which says (29: 13)i.e., “They shall surely carry their own loads, and loads besides their own loads” because, the allusion in this verse is to the sin of misleading others (Alusi).

28. (We have a hadith of Sahih status coming from the Prophet directly on this topic: Au.). It has been preserved in Tirmidhi, Abu Da’ud, Sa`id b. Mansur, Nasa’i, Ibn Marduwayh and Bayhaqi in his Sunan. It is as follows: Abu Rimthah reports: “I was in the company of my father as we walked up to the Prophet. The Prophet asked my father: ‘Is this your son?’ He replied, ‘Yes, by the Lord of the Ka`bah. It is the truth, I testify.‘ The Prophet smiled at my likeness with my father, and at my father’s swearing. Then he added, ‘Well, you will not be held responsible for any of his misdeed, nor he for any of your misdeed.’ Then he recited this verse, ‘And no bearer of burden will carry the burden of another’” (Shawkani).

`Ikrimah commented that a father will go to his son, remind him of his past good deeds and then request him for a single good deed or take away a single evil deed from him in order to lighten his burden. But the son will refuse. He will try his wife, his friends, and others, but no one will be ready to offer any relief, on grounds that although he was seeking something pretty simple, they feared the same thing as he feared (Qurtubi).

The above report is in Ibn Abi Hatim; as Allah (swt) said (80: 35-37), “On the Day when man will flee from his brother; his mother and father; his wife and children; for every man that day will be an affair that will occupy him (wholly)” - Ibn Kathir.

Asad adds: “Thus, any transfer of moral responsibility from one person to another is shown to be impossible. Whereas the first part of the above statement implies a negation of the Christian doctrine of ‘original sin’ with which mankind is supposedly burdened, the second part categorically refutes the doctrine of the ‘vicarious atonement’ of that sin by Jesus Christ.”

29. That is, he who purified himself of the filth of disbelief, Association, worship of other than Allah, and lived a righteous life (Au.).

وَمَا يَسْتَوِي الْأَعْمَىٰ وَالْبَصِيرُ (19)

(35:19) Not equal are the blind and the seeing.

وَلَا الظُّلُمَاتُ وَلَا النُّورُ (20)

(35:20) Nor the darknesses and the light.

وَلَا الظِّلُّ وَلَا الْحَرُورُ (21)

(35:21) Nor the shade and the torrid heat.

وَمَا يَسْتَوِي الْأَحْيَاءُ وَلَا الْأَمْوَاتُ ۚ إِنَّ اللَّهَ يُسْمِعُ مَنْ يَشَاءُ ۖ وَمَا أَنْتَ بِمُسْمِعٍ مَنْ فِي الْقُبُورِ (22)

(35:22) And not equal are the living and the dead.³⁰ Allah makes to hear whomsoever He will; you are not going to make hear those who are in the graves.³¹

30. This is a comparison between a believer and an unbeliever at the spiritual level (Ibn Jarir).

Undeniably, spiritual qualities have their effects. We find Qatadah saying, as Ibn Jarir notes, “A believer is alive: alive of sight, alive of intention, alive in deeds. In contrast, an unbeliever is dead: dead of sight, dead of heart and dead in deeds.”

The ayah is in the same vein as (6: 122),“What? Can one who was dead, then We gave him life and appointed a Light whereby he strides among the people, be like he who is in darknesses out of which he cannot emerge? Thus We have decked out fair for the unbelievers what they do.”

Or (11: 24) “The likeness of the two groups is like the blind and the deaf, and the seeing and hearing. Are they equal in likeness? Will you not receive admonition?” – Ibn Kathir.

Sayyid adds: “Not equal are the blind and the seeing; nor the darknesses and the light; nor the shade and the torrid heat; and not equal are the living and the dead: There is commonality between the natures of disbelief and of blindness, darkness, heat and death; as there is commonality between the natures of faith and light, sight, shade and life.

“Faith is light: it is light in the heart, light in limbs, and light in senses and feelings. It is a light that shows the truth of the things, values, and events, and how they are related. A believer sees with the help of this light – Allah’s own light – and thus sees the truth of the things and knows how to interact with them so that he is not obfuscated on the way, nor staggers as he advances (toward his goal).

“Faith is sight that sees. It experiences the true seeing, neither loosened nor disjointed. It leads its master on to a bright path, endowed with confidence and sense of satisfaction.

“Faith is a deep shade under which the soul finds comfort, and the heart its contentment. It is the shade from which doubts, skepticism and perplexity have departed.

“And faith is life: life of the heart and feelings; life in the objectives and directions; as it is also the name of constructive activities, fruitful, well-aimed, without any dullness or cooling of passions, neither any indulgence nor wastefulness.

“Disbelief on the other hand is blindness: blindness in the heart, blindness from seeing the evidences of truth, blindness from the ability to see the truth, and the true relationships, truth in values, in men, in events and in things in general.

“Disbelief is darkness - indeed, darknesses. When people are distanced from the light of faith, they fall into the pits of darknesses of a variety of kinds that prevent them from seeing the reality of great many things around them.

“Disbelief is intensive heat. It enflames the heart with the flames of perplexity, anxiety and instability; and lack of sense of surety with regard to activities and ultimate purposes. It leads directly to the flames of Hellfire, to the scorching heat of the chastisement.

“Disbelief is death: deadness of the conscience. It is severance from the sources of true life and severance from the path that leads to the ultimate purposes. It results in the inability to do the right things and to respond to those that are the sources of Truth.”

31. That is, they are spiritually as dead as those in the grave (Qurtubi).

إِنْ أَنْتَ إِلَّا نَذِيرٌ (23)

(35:23) Surely, you are no more than a warner.

إِنَّا أَرْسَلْنَاكَ بِالْحَقِّ بَشِيرًا وَنَذِيرًا ۚ وَإِنْ مِنْ أُمَّةٍ إِلَّا خَلَا فِيهَا نَذِيرٌ (24)

(35:24) We have indeed sent you with the truth, a bearer of glad tiding and a warner. And there has not been an Ummah but a warner has been among them.³²

32. If it is asked, writes Zamakhshari, has there been any warner between (the five to six hundred) years that elapsed between `Isa (asws) and our Prophet?, the answer is, so long as traces of a previous Prophet’s warnings are present in a people, one can say they have had their warner. (What Zamakhshari meant is, so long as the Message of a previous Prophet remains uncorrupted amongst a people, it can be said that they were not without a warner: Au.).

For a detailed discussion of this issue one might refer to Surah Yunus, note 7##6. We reproduce its summary here: “Two points may be noted in this connection. First, a single Prophet is enough for any land – beyond his own - to which his message reaches. Second, no new Prophet need be raised so long as the message of a previous Prophet remains in them, uncorrupted. It is logically not necessary that a new Prophet should be raised in every land, among every generation of people.”

وَإِنْ يُكَذِّبُوكَ فَقَدْ كَذَّبَ الَّذِينَ مِنْ قَبْلِهِمْ جَاءَتْهُمْ رُسُلُهُمْ بِالْبَيِّنَاتِ وَبِالزُّبُرِ وَبِالْكِتَابِ الْمُنِيرِ (25)

(35:25) And if they give you the lie, then those who were before them also gave the lie; messengers came to them with clear signs, with Scriptures and the illuminating Book.

ثُمَّ أَخَذْتُ الَّذِينَ كَفَرُوا ۖ فَكَيْفَ كَانَ نَكِيرِ (26)

(35:26) Then I seized those who disbelieved, so how (terrible) was My disapproval!

أَلَمْ تَرَ أَنَّ اللَّهَ أَنْزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجْنَا بِهِ ثَمَرَاتٍ مُخْتَلِفًا أَلْوَانُهَا ۚ وَمِنَ الْجِبَالِ جُدَدٌ بِيضٌ وَحُمْرٌ مُخْتَلِفٌ أَلْوَانُهَا وَغَرَابِيبُ سُودٌ (27)

(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.

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

وَمِنَ النَّاسِ وَالدَّوَابِّ وَالْأَنْعَامِ مُخْتَلِفٌ أَلْوَانُهُ كَذَٰلِكَ ۗ إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ ۗ إِنَّ اللَّهَ عَزِيزٌ غَفُورٌ (28)

(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.

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).

إِنَّ الَّذِينَ يَتْلُونَ كِتَابَ اللَّهِ وَأَقَامُوا الصَّلَاةَ وَأَنْفَقُوا مِمَّا رَزَقْنَاهُمْ سِرًّا وَعَلَانِيَةً يَرْجُونَ تِجَارَةً لَنْ تَبُورَ (29)

(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

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.).

لِيُوَفِّيَهُمْ أُجُورَهُمْ وَيَزِيدَهُمْ مِنْ فَضْلِهِ ۚ إِنَّهُ غَفُورٌ شَكُورٌ (30)

(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.

وَالَّذِي أَوْحَيْنَا إِلَيْكَ مِنَ الْكِتَابِ هُوَ الْحَقُّ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ ۗ إِنَّ اللَّهَ بِعِبَادِهِ لَخَبِيرٌ بَصِيرٌ (31)

(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.

ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا ۖ فَمِنْهُمْ ظَالِمٌ لِنَفْسِهِ وَمِنْهُمْ مُقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ بِإِذْنِ اللَّهِ ۚ ذَٰلِكَ هُوَ الْفَضْلُ الْكَبِيرُ (32)

(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.

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.).

جَنَّاتُ عَدْنٍ يَدْخُلُونَهَا يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِنْ ذَهَبٍ وَلُؤْلُؤًا ۖ وَلِبَاسُهُمْ فِيهَا حَرِيرٌ (33)

(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

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.

وَقَالُوا الْحَمْدُ لِلَّهِ الَّذِي أَذْهَبَ عَنَّا الْحَزَنَ ۖ إِنَّ رَبَّنَا لَغَفُورٌ شَكُورٌ (34)

(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.

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.

الَّذِي أَحَلَّنَا دَارَ الْمُقَامَةِ مِنْ فَضْلِهِ لَا يَمَسُّنَا فِيهَا نَصَبٌ وَلَا يَمَسُّنَا فِيهَا لُغُوبٌ (35)

(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.‘

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.

وَالَّذِينَ كَفَرُوا لَهُمْ نَارُ جَهَنَّمَ لَا يُقْضَىٰ عَلَيْهِمْ فَيَمُوتُوا وَلَا يُخَفَّفُ عَنْهُمْ مِنْ عَذَابِهَا ۚ كَذَٰلِكَ نَجْزِي كُلَّ كَفُورٍ (36)

(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.

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.

وَهُمْ يَصْطَرِخُونَ فِيهَا رَبَّنَا أَخْرِجْنَا نَعْمَلْ صَالِحًا غَيْرَ الَّذِي كُنَّا نَعْمَلُ ۚ أَوَلَمْ نُعَمِّرْكُمْ مَا يَتَذَكَّرُ فِيهِ مَنْ تَذَكَّرَ وَجَاءَكُمُ النَّذِيرُ ۖ فَذُوقُوا فَمَا لِلظَّالِمِينَ مِنْ نَصِيرٍ (37)

(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.‘

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.

إِنَّ اللَّهَ عَالِمُ غَيْبِ السَّمَاوَاتِ وَالْأَرْضِ ۚ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ (38)

(35:38) Surely, Allah is the Knower of the unseen of the heavens and the earth. He knows what is in the breasts.

هُوَ الَّذِي جَعَلَكُمْ خَلَائِفَ فِي الْأَرْضِ ۚ فَمَنْ كَفَرَ فَعَلَيْهِ كُفْرُهُ ۖ وَلَا يَزِيدُ الْكَافِرِينَ كُفْرُهُمْ عِنْدَ رَبِّهِمْ إِلَّا مَقْتًا ۖ وَلَا يَزِيدُ الْكَافِرِينَ كُفْرُهُمْ إِلَّا خَسَارًا (39)

(35:39) He it is who made you successors⁴⁷ in the earth; so whosoever disbelieved, upon him is his disbelief.⁴⁸ And, the disbelief of the unbelievers does not increase in the sight of your Lord except abhorrence. And, the disbelief of the unbelievers does not cause increase but in their loss.

47. The textual word “khala’if” is the plural of “khalifah” – one for whom Allah subdued the earth, gave him a free hand in it, so that he could thank his Creator by believing in Him and obeying Him (Zamakhshari).

At this point it is in the sense of one who follows another. Hence when someone said to Abu Bakr, “O KhalifatuAllah,” he retorted, “I am not KhalifatuAllah but rather Khalifa of the Messenger of Allah. And I am satisfied with it” (Qurtubi).

48. “Surely, in the string of human generations succeeding one another on the earth, departing of one, and following of another, this one inheriting that one, the fall of one empire and establishment of another, extinguishing of one flame and lightning of another, this extinction and that kindling, one after another over time ... surely, thoughts over this continuous movement, deserves the heart’s attention and drawing of lessons. Those present should realize that soon they will be of those who have departed, that those who come after them will ponder over their legacies, and exchange episode concerning them, as they ponder over the legacies of those who departed before them, and exchange episodes concerning them .. it is deserving that the heedless should wake up to the reality of the Hand that destroys the constructions, which interchanges the wands, which rotates the rule, grants kingdoms in inheritance, makes one generation succeed another, and that everything moves on, declines and passes off, and that Allah alone remains: the Everlasting, who will not pass off, who will not move away. These are the thoughts that come to mind as one gives the verse a cursory look” (Sayyid).

قُلْ أَرَأَيْتُمْ شُرَكَاءَكُمُ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللَّهِ أَرُونِي مَاذَا خَلَقُوا مِنَ الْأَرْضِ أَمْ لَهُمْ شِرْكٌ فِي السَّمَاوَاتِ أَمْ آتَيْنَاهُمْ كِتَابًا فَهُمْ عَلَىٰ بَيِّنَتٍ مِنْهُ ۚ بَلْ إِنْ يَعِدُ الظَّالِمُونَ بَعْضُهُمْ بَعْضًا إِلَّا غُرُورًا (40)

(35:40) Say, ‘Have you considered your associates – those whom you invoke other than Allah, show Me what have they created of the earth. Or, is there for them a partnership in the heaven? Or, have We given them a Book, so that they are on a clear evidence thereby? But rather, the wrongdoers do not promise one another except delusion.⁴⁹

49. “The people who enthrone in their hearts for worship anything besides Allah may well be asked a few questions. Some of such questions are indicated in the text with terse precision: (1) Have you seen these gods of yours? Do they exist? ‘Seeing’ of course does not necessarily mean physical sight. We do not see the air, but no one doubts that it exists. And the air is a physical substance. There are forces that we know exist, but we do not see them. To us, who have Faith, Allah is a truer Reality than anything else that we know, including ourselves. Can the false worshippers say that of any of their false gods? (2) Have your gods created or originated anything on earth? You may worship power or wealth, but that is a scramble for things as between selfish men. Power or wealth does not create new men or new worlds. (3) Have they a share in the ordering of the heavens? Obviously your false gods fail there. (4) Or have these false gods a book or revelation from the Supreme God, with clear evidence, to give them authority to teach men? The Prophets or Messengers of Allah have such authority, and they bring evidence of the One True God. The fact is that falsehood is falsehood, however much one form of it may support another by delusions” (Yusuf Ali).

50. What is it that holds the heavens and the earth together? The scientific cliché is that it is the gravitational force. But in answer to the question, what force is this, the scientist is dumb. All that can be said is that it exists, and that it can be expressed in such and such terms. But beyond that, nothing is known about it. It remains a mystery. So what’s wrong in saying that He who created it knows its reality, and that He it is who ultimately controls it so that the sun and the moon, the earth and the stars, the galaxies and the nebulas do not fall apart? Yet, that is only one aspect of the Unknown. Other complication arise as scientists seek to know more. One of the findings is that the Universe is expanding at an accelerating rate, i.e., faster and faster. So, after all, gravitation works fine at micro level, but it does not seem to be working at the macro level. There is another force that is pushing matter into outer space (or expanding the space, as scientists prefer to state, though without any good reason). What force is causing this acceleration? What is force is expanding the space? No one has the slightest of clue (Au.).

إِنَّ اللَّهَ يُمْسِكُ السَّمَاوَاتِ وَالْأَرْضَ أَنْ تَزُولَا ۚ وَلَئِنْ زَالَتَا إِنْ أَمْسَكَهُمَا مِنْ أَحَدٍ مِنْ بَعْدِهِ ۚ إِنَّهُ كَانَ حَلِيمًا غَفُورًا (41)

(35:41) Surely, Allah holds the heavens and the earth lest they should swerve.⁵⁰ And, if the two swerve, there is none at all to hold them after Him. He is indeed ever All-clement, All-forgiving.⁵¹

51. That is, none can hold them and sustain them but He. A hadith of Muslim says,Abu Musa said, “The Prophet stood amongst us with five words. He said, ‘Allah does not sleep, nor does it behoove Him that He should sleep. He lowers the scale and raises it. He raises to Himself the deeds of the night before the day, and those of the day before the night. His veil is Light.’”

According to another narrative coming from Abu Bakr, ‘If He were to remove it, the glitter of His Face will burn down His creation to the extent His sight reaches.’

Notwithstanding that, He is the All-clement, the All-forgiving. He sees His slaves disbelieving and disobeying, but He shows clemency and forgives, gives respite and does not act against them hastily. Yet others He covers and forgives. He is indeed All-clement, All-forgiving (Ibn Kathir).

وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ لَئِنْ جَاءَهُمْ نَذِيرٌ لَيَكُونُنَّ أَهْدَىٰ مِنْ إِحْدَى الْأُمَمِ ۖ فَلَمَّا جَاءَهُمْ نَذِيرٌ مَا زَادَهُمْ إِلَّا نُفُورًا (42)

(35:42) And they swore by Allah their most earnest oath, ‘surely, if there came to them a warner, they would surely be more rightly guided than any one of the nations.’ But when there came to them a warner, it increased them in nothing but aversion.

اسْتِكْبَارًا فِي الْأَرْضِ وَمَكْرَ السَّيِّئِ ۚ وَلَا يَحِيقُ الْمَكْرُ السَّيِّئُ إِلَّا بِأَهْلِهِ ۚ فَهَلْ يَنْظُرُونَ إِلَّا سُنَّتَ الْأَوَّلِينَ ۚ فَلَنْ تَجِدَ لِسُنَّتِ اللَّهِ تَبْدِيلًا ۖ وَلَنْ تَجِدَ لِسُنَّتِ اللَّهِ تَحْوِيلًا (43)

(35:43) Waxing proud in the land and plotting evil. But evil plotting hems in none except its authors. Then, are they waiting except for the wont of the ancients? But you shall never find in Allah’s ways any alteration; and you shall never find in Allah’s ways any deviation.

أَوَلَمْ يَسِيرُوا فِي الْأَرْضِ فَيَنْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِنْ قَبْلِهِمْ وَكَانُوا أَشَدَّ مِنْهُمْ قُوَّةً ۚ وَمَا كَانَ اللَّهُ لِيُعْجِزَهُ مِنْ شَيْءٍ فِي السَّمَاوَاتِ وَلَا فِي الْأَرْضِ ۚ إِنَّهُ كَانَ عَلِيمًا قَدِيرًا (44)

(35:44) Have they not traveled through the land to see what was the end of those before them? They were stronger than themselves in might. But Allah was not such as that anything in the heavens or the earth should frustrate Him. He is indeed, ever Knowing, Able.

وَلَوْ يُؤَاخِذُ اللَّهُ النَّاسَ بِمَا كَسَبُوا مَا تَرَكَ عَلَىٰ ظَهْرِهَا مِنْ دَابَّةٍ وَلَٰكِنْ يُؤَخِّرُهُمْ إِلَىٰ أَجَلٍ مُسَمًّى ۖ فَإِذَا جَاءَ أَجَلُهُمْ فَإِنَّ اللَّهَ كَانَ بِعِبَادِهِ بَصِيرًا (45)

(35:45) And, should Allah to take men to task for what they earn, He would not leave on its back any creature,⁵² but He gives them respite for a stated term. Then, when their term comes, then surely Allah has ever been of His slaves, Seeing.

52. For, in that situation Allah will hold back the rains and all beings on the face of the earth will perish. It is said that someone admonished another over a wrong action. The other one said, “Look after your own affairs. A wrongdoer does not wrong but himself.” Abu Hurayrah was present. He said, “By Him besides whom there is no Lord, you have lied. By Him in whose hands is my life, birds die because of wrongs committed by the wrongdoer” (Qurtubi)