Sūrat al-Fāṭir — Qur’an
A'zūdhu billāhi min ash-shaitāni r-rajīm. Bismillahir Rahmanir Rahim.
Synopsis: Sūrat al-Fāṭir — The Originator
The Originator and the Celestial Hierarchy
All absolute gratitude (al-ḥamdu; ḥ-m-d; praise with love) belongs exclusively to Allah (lillāhi; l-h; the singular object of worship), the Primal Cleaver and Originator (fāṭiri; f-ṭ-r; splitting the void into existence) of the heavens (as-samāwāti; s-m-w; lofty celestial realms) and the earth (wal-arḍi; ʾ-r-ḍ; terrestrial foundation). In His sovereign design, He acts as the Appointer (jāʿili; j-ʿ-l; functional placement) of the angels (al-malāʾikati; m-l-k; celestial messengers) as His envoys (rusulan; r-s-l; dispatched carriers of revelation). These beings are endowed (ulī; ʾ-w-l; possessors of) with wings (ajniḥatin; j-n-ḥ; instruments of power and flight) in diverse ranks of two, three, and four (mathnā wa-thulātha wa-rubāʿa; numerical diversity).
This hierarchy is not static, for the Creator increases (yazīdu; z-y-d; addition/surplus) complexity within His creation (fīl-khalqi; kh-l-q; proportioned making) according to His absolute will (mā yashāʾu; sh-y-ʾ; sovereign volition). Indeed, Allah is uniquely competent (qadirun; q-d-r; possessing exact measure and power) over every single thing (ʿalā kulli shay'in; encompassing totality). When He opens (yaftaḥi; f-t-ḥ; removing barriers) a gate of mercy (raḥmatin; r-ḥ-m; nurturing grace) for mankind (lin-nāsi; n-s; sociable humans), no force in existence can withhold (mumsika; m-s-k; grasping/preventing) it. Conversely, whatever He chooses to retain, none can dispatch (mursila; r-s-l; releasing a flow) thereafter, for He is the Invincible (al-ʿazīz; ʿ-z-z; unassailable strength) and the Wise (al-ḥakīm; ḥ-k-m; judicial precision).
The Argument for Monotheism and the Satanic Enmity
Mankind (an-nāsu; n-s; the human species) is summoned to consciously remember (udhkurū; dh-k-r; mental recall) the specific favors (niʿmata; n-ʿ-m; delight/ease) bestowed upon them. A rhetorical challenge is issued: is there any creator (khāliqin; kh-l-q; one who proportions) other than Allah (ghayru Allāhi; exclusion of rivals) who provides (yarzuqukum; r-z-q; continuous sustenance) from the heights of the sky or the foundations of the earth? Because there is no deity worthy of worship but He, it is an irrational delusion (tu'fakūna; ʾ-f-k; to be turned away/distorted) to seek other sources of being.
The Prophet is consoled that if the current generation denies (yukadhdhibūka; k-dh-b; speaking falsehood) him, they follow a historical pattern where previous messengers (rusulun; r-s-l; envoys) were similarly rejected. All matters eventually return to the divine court for resolution. Humanity must realize that the promise (waʿda; w-ʿ-d; binding covenant) of the afterlife is an ontological truth (ḥaqqun; ḥ-q-q; solid reality). They must not be seduced by the near-life (ad-dunyā; d-n-w; the low/proximate world) or the Great Deceiver (al-gharūr; gh-r-r; the lure/Satan). Satan (ash-shayṭāna; sh-ṭ-n; the distant rebel) is a perpetual enemy (ʿaduwwun; ʿ-d-w; transgressor); therefore, he must be treated with active hostility. He only recruits his party (ḥizbahu; ḥ-z-b; social/spiritual group) to lead them into the companionship of the Blaze (as-saʿīri; s-ʿ-r; kindled fire).
The Mechanics of Spiritual Ascent and Biological Precision
The outcomes of human life diverge sharply: those who suppress the truth (kafarū; k-f-r; covering/concealing favor) face severe punishment, while those who trust (āmanū; ʾ-m-n; finding safety/conviction) and perform righteous deeds (aṣ-ṣāliḥāti; ṣ-l-ḥ; rectifying actions) receive shielding forgiveness (maghfiratun; gh-f-r; protective covering) and a magnificent reward. A profound psychological warning describes the state where a person's evil deeds (ʿamalihi; ʿ-m-l; labor/action) are made to seem beautiful (zuyyina; z-y-n; adorned) to them. In such cases, Allah lets go astray (yuḍillu; ḍ-l-l; wandering) those who choose deception and guides (yahdī; h-d-y; internal illumination) those who seek truth.
Natural cycles serve as a proof for this revival. Allah sends the winds (ar-riyāḥa; r-w-ḥ; atmospheric breath) to stir (tuthīru; th-w-r; agitate) the clouds (saḥāban; s-ḥ-b; dragging masses), driving them to a dead (mayyitin; m-w-t; lifeless) land to grant it life. This biological flourishing is the exact template for the Resurrection (an-nushūru; n-sh-r; unrolling/spreading life). For those seeking true honor (al-ʿizzata; ʿ-z-z; unassailable dignity), it must be sought through Allah alone. Pure speech (al-kalimu aṭ-ṭayyibu; k-l-m + ṭ-y-b; sweet/good words) ascends (yaṣʿadu; ṣ-ʿ-d; climbing upward) to Him, but it is the righteous deed that lifts it to acceptance.
Humanity's physical journey is precisely mapped from dust (turābin; t-r-b; mineral soil), then a drop (nuṭfatin; n-ṭ-f; clear liquid), then into pairs (azwājan; z-w-j; complementary genders). No female carries (taḥmilu; ḥ-l-l; bearing a burden) or gives birth (taḍaʿu; w-ḍ-ʿ; putting down) without His knowledge (bi-ʿilmihi; ʿ-l-m; certain awareness). Every lifespan (yuʿmarr; ʿ-m-r; duration of vitality), whether lengthened or shortened (yunqaṣu; n-q-ṣ; diminished), is archived in a Master Record (kitāb; k-t-b; prescribed writing)—a task that is effortless for the Creator.
The Two Seas and the Silence of the Idols
The world’s aquatic systems illustrate divine utility: the two seas (al-baḥrāni; b-ḥ-r; vast waters) are not equal. One is fresh (ʿadhbun; ʿ-dh-b; sweet/pleasant) and easy to drink (sāʾighun; s-w-gh; smooth swallowing), while the other is salt (milḥun; m-l-ḥ; mineral) and bitter. Yet from both, mankind eats tender meat and extracts ornaments (ḥilyatan; ḥ-l-y; beauty/pearls) to wear (talbasūnahā; l-b-s; covering the body). Ships (al-fulka; f-l-k; rounded vessels) are seen cleaving (mawākhira; m-kh-r; plowing) through these waters so that humans may pursue His bounty and express gratitude (tashkurūn; sh-k-r; acknowledging favor).
Allah seamlessly merges (yūliju; w-l-j; penetrating) night into day and subjects (sakhkhara; s-kh-r; compelling to law) the sun and moon to run for an appointed term (ajalin; ʾ-j-l; set time). This is the Lord who holds absolute sovereignty (al-mulku; m-l-k; dominion). In contrast, those called upon besides Him do not possess even the translucent skin of a date-stone (qiṭmīr; q-ṭ-m-r; insignificant membrane). If you call (tadʿūhum; d-c-w; supplicate) them, they cannot hear, and if they could hear, they could not respond. On the Day of Resurrection (al-qiyāmati; q-w-m; standing/rising), they will disown (yakfurūna; k-f-r; deny) your association of them with God.
Ontological Poverty and the Three Heirs
Humanity is characterized by absolute poverty (al-fuqarāʾu; f-q-r; one with a broken back/needy) in their dependence on Allah, who is the Self-Sufficient (al-ghaniyyu; gh-n-y; free of want) and the Praiseworthy (al-ḥamīdu; ḥ-m-d; intrinsically excellent). If He willed, He could remove mankind and bring a new (jadīdin; j-d-d; fresh/cut) creation, for this is not a difficult task for Him. Each soul bears its own burden (wizra; w-z-r; heavy weight), and no one, even close kin (dhā qurbā; q-r-b; near relation), can carry the load of another. The Prophetic warning (tundhiru; n-dh-r; cautioning) only benefits those who reverently fear (yakhshawna; kh-sh-y; internalized awe) the Unseen (al-ghaybi; gh-y-b; reality beyond senses) and establish prayer (aṣ-ṣalāta; ṣ-l-w; ritual connection).
The divide between people is as stark as the blind (al-ʾaʿmā; ʿ-m-y; sightless) and the seeing (al-baṣīru; b-ṣ-r; perceiving), or darkness (az-zulumātu; z-l-m; absence of light) and light (an-nūru; n-w-r; luminous path), or the cool shadow (az-zillu; z-l-l; protection) and the scorching heat (al-ḥarūru; ḥ-r-r; burning wind). Every nation (ummatin; ʾ-m-m; community/matrix) in history has been visited by a warner (nadhīrun; n-dh-r; one who alerts). Those who denied in the past were met with divine seizure (akhadhtu; ʾ-kh-dh; grasping) despite the clear proofs and enlightening scriptures (al-kitābi al-munīri; k-t-b + n-w-r; luminous book) they received.
Divine signatures are found in the diversity of nature: rain produces fruits (thamarātin; th-m-r; results/produce) of varying colors (alwānuhā; l-w-n; hues), and mountains contain tracts (judadun; j-d-d; streaks/paths) of white, red, and intense black (gharābību sūd; gh-r-b + s-w-d; raven-black). Similarly, humans and livestock (al-anʿāmi; n-ʿ-m; soft/blessed cattle) are diverse in form. Only those with deep knowledge (al-ʿulamāʾu; ʿ-l-m; those who know) among His servants truly feel awe. They engage in an incorruptible commerce (tijāratan; t-j-r; trade/investment) through reciting the Book, praying, and giving charity (anfaqū; n-f-q; expending wealth).
The Final Abode and the Immutable Laws
Allah has caused the final community to inherit (awrathnā; w-r-th; survival of legacy) the Book. They are divided into three: the wrongers of their own souls (zālimun; z-l-m; unjust/displacing truth), the moderate (muqtaṣidun; q-ṣ-d; aiming for the middle), and the foremost (sābiqun; s-b-q; racing/surpassing) in good deeds. Their destination is the Gardens of Eden (jannātu ʿadnin; j-n-n + ʿ-d-n; hidden/permanent gardens), where they wear silk (ḥarīrun; ḥ-r-r; smooth/freeing fabric) and gold. They will praise Allah for removing all grief (al-ḥazana; ḥ-z-n; roughness of heart/sorrow) and settling them in a home of permanence (al-muqāmati; q-w-m; staying/standing) where no weariness (naṣabun; n-ṣ-b; physical fatigue) or exhaustion (lughūbun; l-gh-b; mental burnout) can touch them.
In contrast, those who disbelieve face the fire of Hell (jahannama; j-h-n-m; deep/grim abyss). They will neither be finished by death (fayamūtū; m-w-t; dying) nor have their punishment lightened. They will scream (yaṣṭarikhūna; ṣ-r-kh; high-pitched crying) for a second chance to do righteous deeds, but the divine rebuttal notes they were given a sufficient lifespan (nuʿammirkum; ʿ-m-r; granted life) to reflect.
The universe remains stable only because Allah holds (yumsiku; m-s-k; grasping/retaining) the heavens and earth from vanishing (tazūlā; z-w-l; deviating/ceasing). He is Forbearing (ḥalīman; ḥ-l-m; patient), delaying punishment despite human arrogance (istikbāran; k-b-r; seeking greatness). Evil plotting (al-makru; m-k-r; scheming) eventually encompasses only its authors. The laws of history (sunnat; s-n-n; established path/way) are immutable; there is no change (tabdīlan; b-d-l; alteration) or turning (taḥvīlan; ḥ-w-l; transfer) in Allah's way. If He punished immediately for what mankind earned (kasabū; k-s-b; acquired), no moving creature (dābbatin; d-b-b; crawling/locomotive being) would be left on the earth’s back. Instead, He grants a respite until an appointed term, watching His servants with a seeing eye.
Sūrat al-Fāṭir — Qur’an
A'zūdhu billāhi min ash-shaitāni r-rajīm. Bismillahir Rahmanir Rahim.
The Originator of Creation and the Majesty of Divine Power
[35.1] All praise is due to Allah, the Originator of the heavens and the earth, who fashions the angels as messengers endowed with wings in pairs, threes, and fours; He increases in creation whatever He wills, for Allah is Omnipotent over all things.
[35.2] Whatever mercy Allah unfolds for mankind, none can withhold it; and whatever He withholds, none can release it thereafter, for He is the Almighty, the All-Wise.
[35.3] O humanity, remember the favor of Allah upon you; is there any creator other than Allah who provides for you from the heaven and the earth? There is no deity worthy of worship except Him, so how are you then turned away from the truth?
[35.4] And if they deny you, O Messenger, certainly messengers before you were denied; and unto Allah all matters are ultimately returned for judgment.
[35.5] O humanity, indeed the promise of Allah is the absolute truth, so do not let the life of this world deceive you, nor let the Deceiver delude you concerning Allah.
[35.6] Indeed, Satan is an enemy to you, so treat him as an enemy; he only invites his followers to become companions of the Blazing Fire.
[35.7] Those who disbelieve will face a severe punishment, while those who believe and perform righteous deeds will have forgiveness and a magnificent reward.
The Deception of Evil and the Reality of Human Need
[35.8] Is he whose evil deeds are made alluring to him, so that he considers them good, equal to one who is guided? Allah leaves to stray whom He wills and guides whom He wills, so do not let your soul expire in grief over them; Allah is All-Knowing of what they do.
[35.9] And it is Allah who sends the winds, which stir up clouds, and We drive them to a dead land and revive the earth after its lifelessness; thus is the Resurrection of the dead.
[35.10] Whoever desires honor and power, let him know that to Allah belongs all honor and power entirely; to Him ascends the good word, and righteous action exalts it. As for those who plot evil deeds, they will have a severe punishment, and their plotting will perish.
[35.11] Allah created you from dust, then from a drop of fluid, then He made you pairs; no female conceives or gives birth except with His knowledge, and no aged person is granted long life nor is a life shortened but that it is recorded in a Decree. Indeed, that is easy for Allah.
[35.12] The two bodies of water are not alike: one is sweet, palatable, and pleasant to drink, while the other is salty and bitter. From each you eat fresh meat and extract ornaments to wear, and you see the ships plowing through them that you may seek of His bounty and perhaps be grateful.
[35.13] He causes the night to enter the day and the day to enter the night, and He has subjected the sun and the moon, each running its course for a specified term. That is Allah, your Lord; to Him belongs all sovereignty, while those you invoke besides Him do not possess even the thin membrane of a date-stone.
[35.14] If you invoke them, they do not hear your call; and even if they heard, they could not respond to you. On the Day of Resurrection, they will disown your association of them with Allah, and none can inform you like the One who is All-Aware.
The Divine Self-Sufficiency and the Distribution of the Scripture
[35.15] O humanity, it is you who stand in absolute need of Allah, while Allah is the Self-Sufficient, the Praiseworthy.
[35.16] If He willed, He could do away with you and bring about a new creation.
[35.17] And that is not difficult for Allah.
[35.18] No bearer of burdens shall bear the burden of another; and if a heavily laden soul calls for its load to be carried, nothing of it will be carried, even if the caller is a near relative. You can only warn those who fear their Lord in the unseen and establish prayer. Whoever purifies himself does so only for the benefit of his own soul, and to Allah is the final return.
[35.19] The blind and the seeing are not equal,
[35.20] Nor are the depths of darkness and the light,
[35.21] Nor is the shade and the scorching heat.
[35.22] And the living and the dead are not equal; indeed, Allah causes to hear whom He wills, but you cannot make those in the graves hear.
[35.23] You are naught but a warner.
[35.24] Indeed, We have sent you with the truth as a bearer of glad tidings and a warner; and there was no nation but that a warner had passed within it.
[35.25] And if they deny you, those before them also denied; their messengers came to them with clear proofs, with written ordinances, and with the illuminating Scripture.
[35.26] Then I seized those who disbelieved, and how terrible was My rejection of them.
The Signs of Nature and the Inheritance of the Elect
[35.27] Do you not see that Allah sends down rain from the sky, and We produce thereby fruits of varying colors? And in the mountains are tracts of white and red of varying shades and others intensely black.
[35.28] And similarly, among men, crawling creatures, and livestock, there are varying colors. Only those of His servants who possess true knowledge fear Allah; indeed, Allah is Almighty, Forgiving.
[35.29] Indeed, those who recite the Book of Allah, establish prayer, and spend out of what We have provided them, secretly and openly, hope for a transaction that will never perish.
[35.30] That He may give them their rewards in full and increase them out of His bounty; indeed, He is Forgiving and Appreciative.
[35.31] And that which We have revealed to you of the Book is the truth, confirming what came before it; indeed, Allah is All-Aware and All-Seeing of His servants.
[35.32] Then We gave the Scripture as inheritance to those We chose of Our servants; among them is he who wrongs himself, among them is he who is moderate, and among them is he who is foremost in good deeds by Allah's permission. That is the supreme bounty.
[35.33] They will enter Gardens of perpetual residence, adorned therein with bracelets of gold and pearls, and their garments therein will be silk.
[35.34] And they will say, "Praise be to Allah, who has removed from us all sorrow; indeed, our Lord is Forgiving and Appreciative,"
[35.35] "He who has settled us in the Home of Permanence out of His bounty, where no fatigue touches us and no weariness affects us."
The Fate of the Deniers and the Final Warning
[35.36] As for those who disbelieve, for them is the fire of Hell; it is not decreed for them to die so they might find rest, nor is its punishment lightened for them. Thus do We recompense every ungrateful disbeliever.
[35.37] They will cry out therein, "Our Lord, bring us out; we will act righteously, differently from how we used to act." Did We not grant you life long enough for whoever would remember to remember therein? And the warner came to you. So taste the punishment, for the wrongdoers have no helper.
[35.38] Indeed, Allah is the Knower of the unseen of the heavens and the earth; He is All-Knowing of that which is within the hearts.
[35.39] It is He who made you successors upon the earth. Whoever disbelieves, his disbelief is against himself; the disbelief of the disbelievers only increases them in hatred in the sight of their Lord, and their disbelief only increases them in loss.
[35.40] Say, "Have you considered your 'partners' whom you invoke besides Allah? Show me what they have created of the earth, or do they have a share in the heavens? Or have We given them a Book so they act upon clear evidence from it?" No, the wrongdoers promise one another nothing but delusion.
[35.41] Indeed, Allah sustains the heavens and the earth lest they cease; and if they should fail, no one could sustain them after Him. Indeed, He is Ever-Forbearing, Forgiving.
[35.42] They swore by Allah their most solemn oaths that if a warner came to them, they would be more guided than any other nation; but when a warner came to them, it only increased them in aversion,
[35.43] Driven by arrogance in the land and the plotting of evil; but the evil plot encompasses none but its authors. Do they then expect anything but the precedent of the former peoples? You will never find in the way of Allah any change, nor will you find in the way of Allah any deviation.
[35.44] Have they not traveled through the land and observed how was the end of those before them? They were superior to them in power. Allah is not such that anything in the heavens or the earth can escape Him; indeed, He is All-Knowing, All-Powerful.
[35.45] And if Allah were to punish people for what they earned, He would not leave a single creature upon its surface. But He grants them respite until a specified term; and when their time comes, then indeed, Allah is All-Seeing of His servants.
Sūrat al-Fāṭir — Qur’an
A'zūdhu billāhi min ash-shaitāni r-rajīm. Bismillahir Rahmanir Rahim.
• Divine majesty is established through the initial creation of the cosmos and the diverse ranks of celestial messengers.
[35.1a] আল-হামদু (ٱلْحَمْدُ, al-ḥamdu, "All praise/thanks"; √ḥ-m-d "praise/commend with love" · Anchor: [vocal gratitude] · Chain: [Semitic ḥ-m-d ‘praise’] → [deliberate acknowledgement of virtue] → [totalizing gratitude reserved for Deity]; ∴ [absolute gratitude belongs to Allah; recognition of inherent divine perfection and favor])
[35.1b] লিল্লাহি (لِلَّهِ, lillāhi, "to Allah"; lām = "for/to" + Allāh · Anchor: [exclusive possession] · Chain: [particle of belonging] → [divine proper name] → [singular object of worship]; ∴ [exclusive designation of praise; the source of all excellence is identified])
[35.1c] ফাতিরিস (فَاطِرِ, fāṭiri, "Originator/Cleaver"; √f-ṭ-r "split/cleave/originate" · Anchor: [fissure/bursting forth] · Chain: [splitting a seed/skin] → [cleaving the void of non-existence] → [innovative creation]; ∴ [He who brought the cosmos from nothingness; the primal 'Cleaver' of reality])
[35.1d] সামাওয়াতি (ٱلسَّمَٰوَٰتِ, as-samāwāti, "the heavens"; √s-m-w "be high/lofty" · Anchor: [loftiness/height] · Chain: [sky/clouds] → [plurality of celestial spheres] → [transcendental realm]; ∴ [the vast, multi-layered heights of the universe; the supreme dimension of creation])
[35.1e] ওয়াল-আরদি (وَٱلْأَرْضِ, wal-arḍi, "and the earth"; √ʾ-r-ḍ "earth/ground" · Anchor: [low/base ground] · Chain: [soil/firmament] → [terrestrial habitat] → [planetary totality]; ∴ [the terrestrial foundation juxtaposed with the heavens; the completeness of the physical world])
[35.1f] জাই'লিল (جَاعِلِ, jāʿili, "Appointer/Maker"; √j-ʿ-l "make/place/transform" · Anchor: [intentional placement] · Chain: [putting something in state] → [designating a function] → [functional creation]; ∴ [the One who assigns roles and states to His created beings])
[35.1g] মালাইকাতি (ٱلْمَلَٰٓئِكَةِ, al-malāʾikati, "the angels"; √m-l-k/l-ʾ-k "message/messenger" · Anchor: [mission/agency] · Chain: [carrying a message] → [luminous celestial servants] → [divine intermediaries]; ∴ [celestial agents of the divine will; beings of light tasked with cosmic governance])
[35.1h] রুসুলান (رُسُلًا, rusulan, "messengers"; √r-s-l "send/dispatch" · Anchor: [steady flow/dispatch] · Chain: [sending forth] → [envoys/prophets] → [carriers of revelation]; ∴ [angels acting as communicative bridges between the Divine and the created realms])
[35.1i] উলি (أُو۟لِىٓ, ulī, "possessors of"; √ʾ-w-l "return/original" · Anchor: [owner/endowed] · Chain: [those to whom something belongs] → [endowment of attributes]; ∴ [identifying the specific biological/spiritual endowments of these celestial envoys])
[35.1j] আজনিহাতিন (أَجْنِحَةٍ, ajniḥatin, "wings"; √j-n-ḥ "side/wing/incline" · Anchor: [flank/side] · Chain: [wing of a bird] → [instrument of flight] → [locus of power/speed]; ∴ [metaphors or physical organs of celestial traversal and specialized potency])
[35.1k] মাছনা ওয়াছুলাছা (مَّثْنَىٰ وَثُلَٰثَ, mathnā wa-thulātha, "two and three"; mathnā [2x] + thulāth [3x] · Anchor: [numerical repetition] · Chain: [doubling] → [tripling] → [ordered diversity]; ∴ [the systematic variety in the angelic hierarchy; non-uniformity in celestial strength])
[35.1l] ওয়া রুবা'আ (وَرُبَٰعَ, wa-rubāʿa, "and four"; √r-b-ʿ "four" · Anchor: [squareness/stability] · Chain: [number four] → [quadrupling]; ∴ [continuing the sequence of diverse angelic capacities and physical manifestations])
[35.1m] ইয়াজিদু ফিল-খালকি (يَزِيدُ فِى ٱلْخَلْقِ, yazīdu fīl-khalqi, "He increases in creation"; √z-y-d "increase" + √kh-l-q "create/proportion" · Anchor: [addition/expansion] · Chain: [surplus] → [adding features] → [evolutionary/creative surplus]; ∴ [divine creativity is not static; He adds beauty or complexity as He wills])
[35.1n] মা ইয়াশা'উ (مَا يَشَآءُ, mā yashāʾu, "what He wills"; mā = "what" + √sh-y-ʾ "will/intend" · Anchor: [volition/thing] · Chain: [desiring] → [intentional act] → [absolute choice]; ∴ [sovereign volition governs the diversity and expansion of all created forms])
[35.1o] ইন্নাল্লাহা (إِنَّ ٱللَّهَ, inna Allāha, "Indeed Allah"; inna = "certainly" · Anchor: [emphasis] · Chain: [particle of truth] → [divine subject]; ∴ [emphatic introduction to the attribute of absolute omnipotence])
[35.1p] আলা কুল্লি শাইয়িন (عَلَىٰ كُلِّ شَىْءٍ, ʿalā kulli shay'in, "over every thing"; ʿalā = "upon/over" + kull = "all" + shay' = "thing" · Anchor: [encompassing] · Chain: [totality of existence]; ∴ [the universal scope of divine authority; nothing is exempt from His power])
[35.1q] কাদিরুন (قَدِيرٌ, qadīrun, "Competent/Powerful"; √q-d-r "measure/power" · Anchor: [exact measure] · Chain: [measuring capacity] → [mastery] → [inherent ability]; ∴ [the divine ability to manifest any possibility; ultimate ontological competence])
Comments:
[35.1: The Originator and the Celestial Order]
Al-Razi and al-Tabari highlight that the title al-Fāṭir signifies the "Cleaver" who splits the darkness of non-existence to bring forth the light of being, a term echoing the cosmic opening in Genesis 1:1–3 but with a specific Arabic emphasis on "splitting" (fatr). The mention of angelic wings (mathnā, thulātha, rubāʿa) establishes a hierarchy of power and speed; a Sahih Muslim hadith (174) notes that the Prophet ﷺ saw Jibrīl with six hundred wings, illustrating the phrase "He increases in creation what He wills." This verse links the macrocosm (heavens and earth) with the microcosm of divine agency (angels), asserting that the laws of physics and the forms of biology are subject to continuous divine expansion. The rhetorical move from the fixed "four" to the open-ended "increase" (yazīdu) serves as an invitation to contemplate the infinite possibilities within the divine Qadar (Power).
• Divine sovereignty is absolute in the distribution of mercy and the restriction of provision.
[35.2a] মা ইয়াফতাহিল্লাহু (مَّا يَفْتَحِ ٱللَّهُ, mā yaftaḥi Allāhu, "Whatever Allah opens"; mā = "whatever" + √f-t-ḥ "open/conquer/judge" · Anchor: [opening a door/lock] · Chain: [removing a barrier] → [granting access] → [releasing favor]; ∴ [divine initiative in releasing grace; the removal of obstacles to mercy])
[35.2b] লিন্নাছি (لِلنَّاسِ, lin-nāsi, "for mankind"; lām = "for" + nās = "people" · Anchor: [humanity/sociability] · Chain: [mankind as recipients]; ∴ [the universal reach of divine provision targeting the human condition])
[35.2c] মির-রাহমাতিন (مِن رَّحْمَةٍ, min raḥmatin, "of mercy"; √r-ḥ-m "womb/mercy" · Anchor: [the womb/nurturing] · Chain: [maternal tenderness] → [unconditional favor] → [divine grace]; ∴ [the substance of divine gift, whether spiritual guidance or material sustenance])
[35.2d] ফালা মুমছিকা লাহা (فَلَا مُمْسِكَ لَهَا, falā mumsika lahā, "then none can withhold it"; √m-s-k "hold/grasp/withhold" · Anchor: [grasping in hand] → [preventing flow]; ∴ [the impossibility of human or cosmic interference once divine grace is decreed])
[35.2e] ওয়া মা ইউমছিক (وَمَا يُمْسِكْ, wa-mā yumsik, "and whatever He withholds"; √m-s-k "grasp/retain" · Anchor: [retention] · Chain: [stopping a flow] → [denial of access]; ∴ [the absolute control over the cessation of any blessing or resource])
[35.2f] ফালা মুরছিলা লাহু (فَلَا مُرْسِلَ لَهُ, falā mursila lahu, "then none can send it"; √r-s-l "send/flow" · Anchor: [releasing a stream/messenger] · Chain: [dispatching]; ∴ [the futility of seeking provision from any source other than the Originator])
[35.2g] মিম বা'দিহি (مِنۢ بَعْدِهِۦ, min baʿdihi, "after Him"; min = "from" + baʿd = "after" · Anchor: [sequential following] · Chain: [temporal/logical posteriority]; ∴ [emphasizing that no secondary cause can override the primary divine decree])
[35.2h] ওয়া হুওয়াল-আজিজুল-হাকিম (وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ, wa-huwa al-ʿazīzul-ḥakīmu, "and He is the Mighty, the Wise"; √ʿ-z-z "strength/rarity" + √ḥ-k-m "restraint/wisdom" · Anchor: [unassailable power + judicial precision]; ∴ [power ensures the decree is executed; wisdom ensures it is perfectly placed])
Comments:
[35.2: The Unrestricted Flow of Divine Mercy]
This verse establishes the "monopoly of grace," asserting that Raḥmah (mercy) is a divine treasury that no external force can lock or unlock. Ibn Kathir notes that this applies to all forms of favor: rain, sustenance, guidance, and peace. Rhetorically, the contrast between "opening" (yaf-taḥ) and "withholding" (yum-sik) mirrors the liturgical and psychological state of absolute tawhīd—the believer’s realization that "there is no giver of what You withhold, and no withholder of what You give" (Bukhari 844). This mirrors the Stoic and Biblical concepts of divine providence (cf. Job 12:14: "If He shuts a man in, none can open"), but situates it within the context of Allah’s names al-ʿAzīz (The Invincible) and al-Ḥakīm (The Wise), ensuring that divine restriction is never arbitrary but always purposeful.
[35:3–35:7]
• Humanity is summoned to recognize the exclusivity of the Creator’s provision as the basis for monotheism.
[35.3a] ইয়া আইয়ুহান-নাসু (يَٰٓأَيُّهَا ٱلنَّاسُ, yā ayyuhā an-nāsu, "O mankind"; √ʾ-n-s "be sociable/see" · Anchor: [sociability/humanity] · Chain: [creatures of company] → [the human species] → [universal addressee]; ∴ [universal call to all humanity; demanding immediate ontological attention])
[35.3b] উযকুরু নিমাতাল্লাহি (ٱذْكُرُوا۟ نِعْمَتَ ٱللَّهِ, udhkurū niʿmata Allāhi, "Remember Allah's favor"; √dh-k-r "remember/mention" + √n-ʿ-m "softness/delight" · Anchor: [mental recall + ease] · Chain: [retention in heart] → [vocal gratitude] → [acknowledgment of blessing]; ∴ [imperative to consciously track divine grace; gratitude as a prerequisite for faith])
[35.3c] আলাইকুম (عَلَيْكُمْ, ʿalaykum, "upon you"; ʿalā = "upon" + kum = "you (pl.)" · Anchor: [superposition] · Chain: [preposition of covering] → [personal encompassment]; ∴ [the specific arrival of blessings into the lived reality of the individual])
[35.3d] হাল মিন খালকিন (هَلْ مِنْ خَٰلِقٍ, hal min khāliqin, "Is there any creator?"; hal = [interrogative] + √kh-l-q "proportion/create" · Anchor: [shaping/measuring] · Chain: [measuring leather] → [forming from nothing] → [the Act of Creation]; ∴ [rhetorical challenge; questioning the existence of any rival source of being])
[35.3e] গাইরুল্লাহি (غَيْرُ ٱللَّهِ, ghayru Allāhi, "other than Allah"; ghayr = "other/different" + Allāh · Anchor: [exclusion] · Chain: [differentiation] → [absolute uniqueness]; ∴ [establishing the strict boundary of the Divine Essence in the act of creation])
[35.3f] ইয়ারযুকুকুম (يَرْزُقُكُم, yarzuqukum, "who provides for you"; √r-z-q "provision/sustenance" · Anchor: [allotted portion] · Chain: [daily bread/gift] → [continuous maintenance] → [divine economy]; ∴ [the active, ongoing nourishment of all life forms by the Creator])
[35.3g] মিনাস-সামায়ি (مِنَ ٱلسَّمَآءِ, minas-samā'i, "from the heaven"; √s-m-w "height" · Anchor: [loftiness] · Chain: [sky/rain] → [spiritual descent] → [source of life]; ∴ [the celestial origin of physical rain and spiritual revelation])
[35.3h] ওয়াল-আরদি (وَٱلْأَرْضِ, wal-arḍi, "and the earth"; √ʾ-r-ḍ "earth" · Anchor: [foundation] · Chain: [ground/soil] → [terrestrial produce]; ∴ [the terrestrial completion of the cycle of provision])
[35.3i] লা ইলাহা ইল্লা হুওয়া (لَآ إِلَٰهَ إِلَّا هُوَ, lā ilāha illā huwa, "none is worthy of worship but He"; lā = [negation] + ilāh = [deity] + illā = [except] + huwa = [He] · Anchor: [exclusive divinity] · Chain: [negation of rivals] → [affirmation of the Singular]; ∴ [the logical conclusion of the creative argument; the ultimate statement of monotheism])
[35.3j] ফা-আন্না তু'ফাকুন (فَأَنَّىٰ تُؤْفَكُونَ, fa-annā tu'fakūna, "how then are you deluded?"; √ʾ-f-k "turn/overturn" · Anchor: [reversal/turning away] · Chain: [flipping a thing] → [ideological distortion] → [deception from truth]; ∴ [a stinging rhetorical question regarding the irrationality of polytheism in the face of such evidence])
Comments:
[35:3: The Argument from Provision]
Ibn Kathīr notes that this verse transitions from the cosmic majesty of the angels to the personal intimacy of sustenance, framing Tawḥīd al-Ulūhiyya (oneness of worship) as the necessary consequence of Tawḥīd al-Rubūbiyya (oneness of Lordship). The rhetorical use of hal (is there?) combined with the root kh-l-q (to proportion/create) challenges the listener to find a single flaw or a rival agent in the biological and meteorological systems that support life. This matches the Quranic motif where "remembering the favor" (dhikr al-ni'mah) is presented as the primary cure for spiritual amnesia (cf. Q 2:152; Q 14:7). The root ʾ-f-k in the closing phrase suggest a "turning away" or a "perversion" of the natural disposition (fitra), implying that shirk (idolatry) is a forced deviation from a self-evident truth.
• Prophetic consolation is offered against denial, while a warning is issued against the transient deceptions of the world and the enmity of Satan.
[35.4a] ওয়া ইই-ইয়ুকাযযিবুকা (وَإِن يُكَذِّبُوكَ, wa-in yukadhdhibūka, "And if they deny you"; √k-dh-b "lie/deny" · Anchor: [falsehood/non-correspondence] · Chain: [speaking a lie] → [rejecting a messenger] → [social opposition]; ∴ [validation of the Prophet's struggle; acknowledging the reality of rejection])
[35.4b] ফাকাদ কুযযিবাত রুসুলুন (فَقَدْ كُذِّبَتْ رُسُلٌ, fa-qad kudhdhibat rusulun, "then surely were denied messengers"; √k-dh-b + √r-s-l "send" · Anchor: [historical pattern] · Chain: [past rejection of envoys]; ∴ [contextualizing current opposition within a long historical lineage of prophetic struggle])
[35.4c] মিন কাব্লিকা (مِّن قَبْلِكَ, min qablika, "before you"; √q-b-l "front/before" · Anchor: [precedence] · Chain: [temporal priority]; ∴ [reassurance through the precedent of previous prophets who endured similar trials])
[35.4d] ওয়া ইলাল্লাহি তুরজাউল-উমুর (وَإِلَى ٱللَّهِ تُرْجَعُ ٱلْأُمُورُ, wa-ilā Allāhi turjaʿu al-umūru, "and to Allah return all matters"; √r-j-ʿ "return" + √ʾ-m-r "command/affair" · Anchor: [returning/circle] · Chain: [coming back to source] → [ultimate accountability]; ∴ [the final resolution of all disputes and injustices lies in the divine court])
[35.5a] ইয়া আইয়ুহান-নাসু (يَٰٓأَيُّهَا ٱلنَّاسُ, yā ayyuhā an-nāsu, "O mankind"; [same as 35.3a] ; ∴ [shifting the address from the Prophet back to the collective human conscience])
[35.5b] ইন্না ওয়াদাল্লাহি হাক্কুন (إِنَّ وَعْدَ ٱللَّهِ حَقٌّ, inna waʿda Allāhi ḥaqqun, "Indeed, the promise of Allah is true"; √w-ʿ-d "promise" + √ḥ-q-q "truth/reality" · Anchor: [binding word + solid ground] · Chain: [covenant] → [inevitable occurrence] → [ontological fact]; ∴ [affirming the absolute certainty of the Resurrection and Judgement])
[35.5c] ফালা তাগুররান্নাকুমুল-হায়াতুদ-দুনিয়া (فَلَا تَغُرَّنَّكُمُ ٱلْحَيَوٰةُ ٱلدُّنْيَا, falā taghurrannakumu al-ḥayātu ad-dunyā, "so let not deceive you the worldly life"; √gh-r-r "deceive/vanity" + √ḥ-y-y "live" + √d-n-w "near/low" · Anchor: [false appearance + proximity] · Chain: [losing sight of depth] → [attachment to the ephemeral]; ∴ [warning against the 'near-life' which distracts from the ultimate 'far-life' through its sensory allure])
[35.5d] ওয়া লা ইয়াগুররান্নাকুম বিল্লাহিল-গারুর (وَلَا يَغُرَّنَّكُم بِٱللَّهِ ٱلْغَرُورُ, wa-lā yaghurrannakum billāhi al-gharūru, "and let not deceive you about Allah the Deceiver"; √gh-r-r "deceive/lure" · Anchor: [the great lure] · Chain: [vanity] → [arrogance] → [Satan]; ∴ [identifying Satan as the master of false hopes who misrepresents the nature of divine mercy])
[35.6a] ইন্নাশ-শাইতানা লাকুম আদুউউন (إِنَّ ٱلشَّيْطَٰنَ لَكُمْ عَدُوٌّ, inna ash-shayṭāna lakum ʿaduwwun, "Indeed, Satan for you is an enemy"; √sh-ṭ-n "distance/rebel" + √ʿ-d-w "transgress/enmity" · Anchor: [hostility/distance] · Chain: [one who opposes] → [ontological adversary]; ∴ [revealing the true nature of the tempter; a state of perpetual war against human success])
[35.6b] ফাত্তাখিযুহু আদুউওয়া (فَٱتَّخِذُوهُ عَدُوًّا, fattakhidhūhu ʿaduwwan, "so take him as an enemy"; √ʾ-kh-dh "take/seize" · Anchor: [active adoption] · Chain: [acting upon knowledge] → [conscious rejection of the adversary]; ∴ [the imperative to operationalize the knowledge of Satan's enmity through vigilance])
[35.6c] ইন্নামা ইয়াদ'উ হিযবাহু (إِنَّمَا يَدْعُوا۟ حِزْبَهُۥ, innamā yadʿū ḥizbahu, "he only invites his party"; √d-ʿ-w "call/invite" + √ḥ-z-b "group/party" · Anchor: [calling to a cause] · Chain: [social mobilization] → [followers of falsehood]; ∴ [describing the recruitment strategy of evil; building a community of the lost])
[35.6d] ল ইয়াকুনু মিন আস-হবিস-সা'ইর (لِيَكُونُوا۟ مِنْ أَصْحَٰبِ ٱلسَّعِيرِ, li-yakūnū min aṣ-ḥābi as-saʿīri, "so that they may be of the companions of the Blaze"; √s-ḥ-b "companionship" + √s-ʿ-r "kindle/blaze" · Anchor: [closeness + fire] · Chain: [association] → [inevitable result of following the wrong leader]; ∴ [the ultimate end-goal of the Satanic invitation: the shared destruction of the inferno])
Comments:
[35:4–6: The Prophetic Solace and the Great Adversary]
Al-Māturīdī explains that verse 4 serves as a psychological anchor for the Prophet ﷺ, reminding him that rejection is the historical norm for truth-bearers, thereby shifting the burden of success from his shoulders to the Divine will (ilā Allāhi turjaʿu al-umūr). The transition to verse 5 introduces al-Gharūr (The Deceiver), which classical exegesis (al-Qurṭubī) identifies as Satan's specific tactic of using "false hopes" and the "nearness" (dunyā) of the world to cloud the reality of the hereafter. Verse 6 is a sharp martial command: since Satan is an ontological enemy (ʿaduwwun), the believer is commanded to treat him as such (fattakhidhūhu). This mirrors the warning in 2:208 regarding "the footsteps of Satan," but here, it emphasizes his role as a "caller" (yadʿū) to a specific "party" (ḥizb), framing the human experience as a struggle between competing social and spiritual allegiances.
• The final divergence of outcomes is based on the response to the divine message.
[35.7a] আল্লাযিনা কাফারু (ٱلَّذِينَ كَفَرُوا۟, alladhīna kafarū, "Those who disbelieve"; √k-f-r "cover/conceal" · Anchor: [covering/hiding] · Chain: [covering a seed in soil] → [concealing the truth/ingratitude]; ∴ [those who actively suppress the recognition of divine favor and the afterlife])
[35.7b] লাহুম আযাবুন শাদিদ (لَهُمْ عَذَابٌ شَدِيدٌ, lahum ʿadhābun shadīdun, "for them is a punishment severe"; √ʿ-dh-b "hinder/sweet/punish" + √sh-d-d "bind/strong" · Anchor: [prevention + intensity] · Chain: [denial of peace] → [intense suffering]; ∴ [the necessary consequence for those who persist in the active suppression of truth])
[35.7c] ওয়াল্লাযিনা আমানু (وَٱلَّذِينَ ءَامَنُوا۟, wal-ladhīna āmanū, "and those who believe"; √ʾ-m-n "safety/trust" · Anchor: [security/trust] · Chain: [inner peace] → [faithful conviction]; ∴ [those who find security in the promise of Allah and live in alignment with it])
[35.7d] ওয়া আমিলুস-সালিহাত (وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ, wa-ʿamilū aṣ-ṣāliḥāti, "and do righteous deeds"; √ʿ-m-l "work" + √ṣ-l-ḥ "be good/rectify" · Anchor: [action + restoration] · Chain: [labor] → [mending/improving the state of things]; ∴ [faith manifesting as constructive action; the ethical fruit of internal conviction])
[35.7e] লাহুম মাগফিরাতুন (لَهُم مَّغْفِرَةٌ, lahum maghfiratun, "for them is forgiveness"; √gh-f-r "cover/shield" · Anchor: [shielding/helmet] · Chain: [covering a sin] → [protection from its consequences]; ∴ [the divine act of shielding the believer from the repercussions of their shortcomings])
[35.7f] ওয়া আজরুন কাবির (وَأَجْرٌ كَبِيرٌ, wa-ajrun kabīrun, "and a reward great"; √ʾ-j-r "wages/rent" + √k-b-r "large/great" · Anchor: [just compensation + magnitude] · Chain: [payment for work] → [limitless divine generosity]; ∴ [the surplus of grace given to the faithful; a reward far exceeding the value of the deeds performed])
Comments:
[35:7: The Ultimate Divergence]
This verse provides the "thematic closure" to the opening section of the Surah by contrasting two distinct paths: the path of Kufr (concealment of truth) and the path of Īmān (security/trust). Balāgha (rhetoric) analysts point out the chiasmus in outcomes: severe punishment versus forgiveness and greatness. Interestingly, the term Maghfirah (forgiveness) shares a root meaning with Ghafr (covering), just as Kufr means "to cover." The contrast is profound: the disbeliever covers the truth (Kufr), while Allah covers the believer's sins (Maghfirah). The pairing of "belief" with "righteous deeds" (ṣāliḥāt) reinforces the Quranic principle that faith is an active, restorative force in the world, not merely a passive cognitive state.
[35:8–35:11]
• The psychology of self-deception contrasts with the sovereign reality of divine guidance and universal knowledge.
[35.8a] আ-ফামান যাইয়্যানা (أَفَمَن زُيِّنَ, a-faman zuyyina, "Then is [he] whose was made fair-seeming"; √z-y-n "adorn/decorate" · Anchor: [ornamentation] · Chain: [physical beauty] → [psychological allure] → [aesthetic deception]; ∴ [the internal bias where evil acts appear virtuous; the subjectivity of moral perception])
[35.8b] লাহু সু-উ আমালিহি (لَهُۥ سُوٓءُ عَمَلِهِۦ, lahu sūʾu ʿamalihi, "to him the evil of his deed"; √s-w-ʾ "be bad/evil" + √ʿ-m-l "act/work" · Anchor: [corruption + labor] · Chain: [moral failing] → [manifested action]; ∴ [the objective reality of a corrupt act despite its deceptive appearance to the doer])
[35.8c] ফারা-আহু হাসানান (فَرَءَاهُ حَسَنًا, fa-raʾāhu ḥasanan, "so he saw it [as] good"; √r-ʾ-y "see" + √ḥ-s-n "be beautiful/good" · Anchor: [vision + beauty] · Chain: [perception] → [judgment of excellence]; ∴ [the tragic misalignment of sight where destructive behavior is cognitively reframed as excellence])
[35.8d] ফা-ইন্নাল্লাহা ইয়ুদিল্লু (فَإِنَّ ٱللَّهَ يُضِلُّ, fa-inna Allāha yuḍillu, "then indeed Allah lets go astray"; √ḍ-l-l "stray/wander" · Anchor: [loss of path] · Chain: [wandering] → [divine abandonment of the persistent rejector]; ∴ [the consequence of choosing deception: a state of wandering away from ultimate truth])
[35.8e] মাইয়ায়াশাউ (مَن يَشَآءُ, man yashāʾu, "whom He wills"; √sh-y-ʾ "will/intend" · Anchor: [volition] · Chain: [divine choice based on merit/justice]; ∴ [divine sovereignty in determining the outcome of the seeker's orientation])
[35.8f] ওয়া ইয়াহদি (وَيَهْدِى, wa-yahdī, "and He guides"; √h-d-y "guide/lead" · Anchor: [showing the way] · Chain: [direction] → [internal illumination]; ∴ [the active granting of clarity to those who remain open to truth])
[35.8g] মাইয়ায়াশাউ (مَن يَشَآءُ, man yashāʾu, "whom He wills"; [as above]; ∴ [reiterating that guidance and misguidance are results of divine wisdom and human choice])
[35.8h] ফালা তাযহাব নাফসুকা (فَلَا تَذْهَبْ نَفْسُكَ, falā tadhhab nafsuka, "so do not let go your soul"; √dh-h-b "go/depart" + √n-f-s "soul/self" · Anchor: [departure + breath/self] · Chain: [dying of grief]; ∴ [a tender command to the Prophet ﷺ to restrain his intense grief over the lost])
[35.8i] আলাইহিম হাসারাতিন (عَلَيْهِمْ حَسَرَٰتٍ, ʿalayhim ḥasarātin, "over them [in] regrets"; √ḥ-s-r "be weary/uncover/regret" · Anchor: [exhaustion/nakedness] · Chain: [loss of energy] → [painful remorse]; ∴ [the psychological burden of sorrow for those who refuse to see the truth])
[35.8j] ইন্নাল্লাহা আলিমুন (إِنَّ ٱللَّهَ عَلِيمٌۢ, inna Allāha ʿalīmun, "Indeed Allah [is] Knowing"; √ʿ-l-m "know" · Anchor: [certainty/knowledge] · Chain: [comprehension of reality]; ∴ [the finality of divine awareness regarding human intentions and actions])
[35.8k] বিমা ইয়াসনাউন (بِمَا يَصْنَعُونَ, bimā yaṣnaʿūna, "of what they do/craft"; √ṣ-n-ʿ "make/craft/industry" · Anchor: [skilled production] · Chain: [calculated action] → [industry/fabrication]; ∴ [identifying that their disbelief is not passive but a calculated, crafted resistance])
Comments:
[35:8: The Psychology of Moral Aesthetics]
Classical exegetes like al-Zamakhsharī emphasize the term zuyyina (made fair-seeming), noting that when a human repeatedly chooses evil, their inner compass recalibrates until the ugly appears beautiful. The verse is a profound consolation to the Prophet ﷺ; its structure ("So let not your soul depart...") mirrors the emotional weight found in Q. 18:6, where his empathy for the unguided almost leads to physical collapse. By concluding with Allah’s attribute ʿAlīm (Knowing), the text shifts the responsibility from the Messenger back to the Divine Witness. The use of yaṣnaʿūn (they craft) implies that disbelief is often a deliberate construction of self-interest, not merely an intellectual error.
• Natural cycles of renewal serve as biological evidence for the Great Resurrection.
[35.9a] ওয়াল্লাহুল-লাযি আরসালা (وَٱللَّهُ ٱلَّذِىٓ أَرْسَلَ, wal-lāhu alladhī arsala, "And Allah is the One Who sent"; √r-s-l "send/flow" · Anchor: [dispatch] · Chain: [envoy] → [releasing a force]; ∴ [divine agency initiating the ecological and physical systems of the world])
[35.9b] আর-রিয়াহা (ٱلرِّيَٰحَ, ar-riyāḥa, "the winds"; √r-w-ḥ "wind/spirit" · Anchor: [breath/movement] · Chain: [breeze] → [atmospheric force]; ∴ [the invisible medium of divine provision and change across the globe])
[35.9c] ফাতুছিরু সাহাবান (فَتُثِيرُ سَحَابًا, fa-tuthīru saḥāban, "so they stir up clouds"; √th-w-r "stir/rise" + √s-ḥ-b "drag/clouds" · Anchor: [agitation + dragging] · Chain: [lifting dust] → [lifting moisture] → [atmospheric mass]; ∴ [the mechanical process of cloud formation as an act of divine engineering])
[35.9d] ফাসুকনাহু ইলা বালাদিন (فَسُقْنَٰهُ إِلَىٰ بَلَدٍ, fa-suqnāhu ilā baladin, "then We drive it to a land"; √s-w-q "drive/urge" + √b-l-d "land/settlement" · Anchor: [herding/urging] · Chain: [driving livestock] → [directing clouds]; ∴ [the purposeful direction of sustenance to specific, parched locations])
[35.9e] মাইয়্যিতিন (مَّيِّتٍ, mayyitin, "dead"; √m-w-t "die" · Anchor: [lifelessness] · Chain: [cessation of growth] → [stagnant state]; ∴ [describing the state of barren soil as a symbol of mortality])
[35.9f] ফা-আহ ইয়াইনা বিহিল-আরদা (فَأَحْيَيْنَا بِهِ ٱلْأَرْضَ, fa-aḥyaynā bihi al-arḍa, "so We give life through it [to] the earth"; √ḥ-y-y "live" + √ʾ-r-ḍ "earth" · Anchor: [animation + ground] · Chain: [reviving] → [biological flourishing]; ∴ [the miraculous transition from death to life via water, a tangible sign of power])
[35.9g] বা'দা মাওতিহা (بَعْدَ مَوْتِهَا, baʿda mawtihiā, "after its death"; [as above]; ∴ [emphasizing the sequence: life is not original to the soil but a gift from the Living One])
[35.9h] কাযালিকান-নুশুর (كَذَٰلِكَ ٱلنُّشُورُ, kadhālika an-nushūru, "Thus [is] the Resurrection"; √n-sh-r "spread/unroll/revive" · Anchor: [unrolling a scroll] · Chain: [spreading life] → [rising from graves]; ∴ [explicitly linking hydrology to eschatology; the dead will be raised as plants from rain])
Comments:
[35.9: The Hydrological Proof of Afterlife]
This verse employs the Burhān al-Imkān (the argument from possibility), using the visible phenomenon of rain reviving barren land to prove the viability of the Nushūr (Resurrection). The root n-sh-r (unrolling/spreading) is key; it suggests that life is "stored" and then "unfolded" by divine command, just as a scroll or a carpet is unrolled. Al-Qurṭubī notes that just as water triggers dormant seeds, a specific divine "rain" (mentioned in authentic hadith regarding the end times) will trigger the assembly of the dead. This ecological parallel anchors an abstract theological concept (Resurrection) in a common, observable biological reality.
• Honor is an exclusive divine attribute achieved through the ascent of pure speech and the support of action.
[35.10a] মান কানা ইউরিদুল-ইযযাতা (مَن كَانَ يُرِيدُ ٱلْعِزَّةَ, man kāna yurīdu al-ʿizzata, "Whoever [is] wanting the honor/might"; √r-w-d "seek/want" + √ʿ-z-z "strength/rarity" · Anchor: [desire + unassailability] · Chain: [searching] → [seeking prestige/might]; ∴ [addressing the universal human drive for status, power, and dignity])
[35.10b] ফালিল্লাহিল-ইযযাতু জামি'আ (فَلِلَّهِ ٱلْعِزَّةُ جَمِيعًا, fa-lillāhi al-ʿizzatu jamīʿan, "then to Allah [belongs] the honor altogether"; √ʿ-z-z + √j-m-ʿ "gather" · Anchor: [totality] · Chain: [all power concentrated in one source]; ∴ [the radical claim that true dignity cannot be found outside of the Divine presence])
[35.10c] ইলাইহি ইয়াস আদু (إِلَيْهِ يَصْعَدُ, ilayhi yaṣʿadu, "To Him ascends"; √ṣ-ʿ-d "climb/ascend" · Anchor: [upward movement] · Chain: [climbing a mountain] → [spiritual rising]; ∴ [the movement of human devotion upward toward the celestial realm])
[35.10d] আল-কালিমুত-তাইয়িবু (ٱلْকَلِمُ ٱلطَّيِّبُ, al-kalimu aṭ-ṭayyibu, "the word pure/good"; √k-l-m "speak" + √ṭ-y-b "be good/sweet" · Anchor: [speech + purity] · Chain: [dhikr/truth] → [words that please Allah]; ∴ [identifying monotheistic declaration and sincere praise as the primary vehicles of ascent])
[35.10e] ওয়াল-আমালুস-সালিহু (وَٱلْعَمَلُ ٱلصَّٰلِحُ, wal-ʿamalu aṣ-ṣāliḥu, "and the deed righteous"; [see 35.7d]; ∴ [the practical application of faith through ethical and ritual action])
[35.10f] ইয়ারফাউহু (يَرْفَعُهُۥ, yarfaʿuhu, "He lifts it / It lifts him"; √r-f-ʿ "raise/elevate" · Anchor: [physical lifting] · Chain: [exalting rank]; ∴ [the symbiotic relationship where actions provide the kinetic energy for speech to reach divine acceptance])
[35.10g] ওয়াল্লাযিনা ইয়ামকুরুনাস-সাইয়িআতি (وَٱلَّذِينَ يَمْكُرُونَ ٱلسَّيِّـَٔاتِ, wal-ladhīna yamkurūna as-sayyiʾāti, "and those who plot the evils"; √m-k-r "plot" + √s-w-ʾ "evil" · Anchor: [cunning + corruption] · Chain: [hidden scheming]; ∴ [contrasting the 'ascent' of the righteous with the 'low scheming' of the deceptive])
[35.10h] লাহুম আযাবুন শাদিদ (لَهُمْ عَذَابٌ شَدِيدٌ, lahum ʿadhābun shadīdun, "[as 35.7b]"; ∴ [the inevitable collapse and punishment for those whose 'honor' is built on deception])
[35.10i] ওয়া মাকরু উলাইকা হুওয়া ইয়াবুর (وَمَكْرُ أُو۟لَٰٓئِكَ هُوَ يَبُورُ, wa-makru ulāʾika huwa yabūru, "and the plotting [of] those—it [will] perish"; √b-w-r "perish/be stagnant/fallow" · Anchor: [dead land/stagnation] · Chain: [fruitlessness] → [total failure]; ∴ [the schemes of the wicked are ultimately sterile and produce no lasting result])
Comments:
[35.10: The Mechanics of Spiritual Ascent]
A central debate in classical tafsīr (e.g., al-Rāzī, Ibn Kathīr) is the referent of "He/It lifts it" (yarfaʿuhu). Many scholars argue that the righteous deed is what lifts the good word to Allah; without action, speech is stagnant. This provides a profound definition of ʿIzzah (honor): it is not a social commodity to be bargained for with men, but a celestial status granted to those whose words and deeds align. The term yabūr (perishes/becomes fallow) is a brilliant rhetorical mirror to verse 9; just as Allah brings dead land to life, the schemes of the disbelievers are turned into "dead land" that bears no fruit. True honor is thus an unassailable strength (ʿizzah) derived from the Unassailable Source.
• Humanity's biological journey is precisely mapped within the divine record.
[35.11a] ওয়াল্লাহু খালাকাকুম (وَٱللَّهُ خَلَقَكُم, wal-lāhu khalaqakum, "And Allah created you"; [as 35.3d]; ∴ [returning the focus to the primal act of individual creation])
[35.11b] মিন তুরাবিন (مِّن تُرَابٍ, min turābin, "from dust"; √t-r-b "dust/earth" · Anchor: [soil/earth] · Chain: [humble origin of Adam] → [mineral basis of life]; ∴ [establishing the lowliness and terrestrial nature of human beginnings])
[35.11c] ছুম্মা মিন নুফাতিন (ثُمَّ مِن نُّطْفَةٍ, thumma min nuṭfatin, "then from a drop"; √n-ṭ-f "dribble/clear drop" · Anchor: [liquid droplet] · Chain: [semen/embryonic fluid] → [biological life]; ∴ [tracing the development from inorganic soil to organic, fluid-based life])
[35.11d] ছুম্মা জা'আলাকুম আযওয়াজা (ثُمَّ جَعَلَكُمْ أَزْوَٰجًا, thumma jaʿalakum azwājan, "then made you pairs"; √z-w-j "pair/spouse" · Anchor: [pairing] · Chain: [dualism/complementarity]; ∴ [the social and biological necessity of gender and companionship for the species])
[35.11e] ওয়া মা তাহমিলু মিন উনছা (وَمَا تَحْمِلُ مِنْ أُنثَىٰ, wa-mā taḥmilu min unthā, "and not carries any female"; √ḥ-m-l "carry/burden" + √ʾ-n-th "female" · Anchor: [carrying + soft] · Chain: [pregnancy]; ∴ [all-encompassing divine awareness of every pregnancy in the animal and human kingdoms])
[35.11f] ওয়া লা তাদা'উ ইল্লা বি-ইলমিহি (وَلَا تَضَعُ إِلَّا بِعِلْمِهِۦ, wa-lā taḍaʿu illā bi-ʿilmihi, "nor gives birth except with His knowledge"; √w-ḍ-ʿ "put down" + √ʿ-l-m "know" · Anchor: [delivery + knowledge]; ∴ [divine supervision over the precise moment of arrival into the world])
[35.11g] ওয়া মা ইউআম্মারু মিম মুআম্মারিন (وَمَا يُعَمَّرُ مِن مُّعَمَّرٍ, wa-mā yuʿammaru min muʿammarin, "and not is granted long life any long-lived one"; √ʿ-m-r "thrive/dwell/live long" · Anchor: [inhabitation/vitality] · Chain: [lifespan]; ∴ [divine decree over the duration of vitality and existence for every individual])
[35.11h] ওয়া লা ইয়ুনকাসু মিন উমুরিহি (وَلَا يُنقَصُ مِنْ عُمُرِهِۦ, wa-lā yunqaṣu min ʿumurihi, "nor is shortened from his life"; √n-q-ṣ "decrease/diminish" · Anchor: [reduction] · Chain: [subtraction from time]; ∴ [total control over the reduction of life; nothing happens by chance or accident])
[35.11i] ইল্লা ফি কিতাব (إِلَّا فِى كِتَٰبٍ, illā fī kitābin, "except [it is] in a Record"; √k-t-b "write/prescribe" · Anchor: [writing/binding] · Chain: [The Preserved Tablet]; ∴ [the existence of a celestial 'Master File' where every biological detail is archived])
[35.11j] ইন্না যালিকা আলাল্লাহি ইয়াসির (إِنَّ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرٌ, inna dhālika ʿalā Allāhi yasīrun, "Indeed that, for Allah, [is] easy"; √y-s-r "ease/facilitate" · Anchor: [right-handedness/ease] · Chain: [simple task]; ∴ [refuting human incredulity; maintaining vast data across time is effortless for the Originator])
[35:12–35:14]
• The divergent nature of the two seas and the precision of celestial orbits illustrate divine bounty and absolute sovereignty.
[35.12a] ওয়া মা ইয়াস্তাওয়িল-বাহরান (وَمَا يَسْتَوِى ٱلْبَحْرَانِ, wa-mā yastawī al-baḥrāni, "And not are equal the two seas"; √s-w-y "be level/equal" + √b-ḥ-r "slitting/sea" · Anchor: [leveling + vast water] · Chain: [smoothness] → [equality] → [comparison of entities]; ∴ [the ontological distinction between fresh and salt water systems; diverse environments created by one God])
[35.12b] হাযা আযবুন ফুরাতুন (هَٰذَا عَذْبٌ فُرَاتٌ, hādhā ʿadhbun furātun, "this [is] sweet, thirst-quenching"; √ʿ-dh-b "sweet/hinder" + √f-r-t "sweet water" · Anchor: [pleasantness + coolness] · Chain: [tasty water] → [potable resource]; ∴ [the specific provision of fresh water essential for terrestrial life and human consumption])
[35.12c] সাইগুন শারাবুহু (سَآئِغٌ شَرَابُهُۥ, sāʾighun sharābuhu, "pleasant [is] its drink"; √s-w-gh "easy to swallow" · Anchor: [smooth passage] · Chain: [easy ingestion] → [palatability]; ∴ [the ease with which fresh water is consumed, highlighting divine mercy in design])
[35.12d] ওয়া হাযা মিলহুন উজাঝ (وَهَٰذَا مِلْحٌ أُجَاجٌ, wa-hādhā milḥun ujājun, "and this [is] salt, bitter"; √m-l-ḥ "salt" + √ʾ-j-j "burning/bitter" · Anchor: [mineral + fire] · Chain: [saltiness] → [bitterness/burning]; ∴ [the oceanic system, characterized by high salinity and distinct ecological properties])
[35.12e] ওয়া মিন কুল্লিন তাকুলুনা (وَمِن كُلٍّ تَأْكُلُونَ, wa-min kullin taʾkulūna, "and from each you eat"; √ʾ-k-l "eat" · Anchor: [consumption] · Chain: [sustenance] → [utilization of resources]; ∴ [man's shared benefit from both aquatic systems regardless of their differing chemistry])
[35.12f] লাহমান তারিয়্যান (لَحْمًا طَرِيًّا, laḥman tariyyan, "meat fresh"; √l-ḥ-m "flesh" + √ṭ-r-y "be fresh/tender" · Anchor: [soft tissue + moisture] · Chain: [fish/seafood]; ∴ [the provision of protein-rich, fresh seafood from both rivers and oceans])
[35.12g] ওয়া তাস্তাখরিজুনা হিলইয়াতান (وَتَسْتَخْرِجُونَ حِلْيَةً, wa-tastakhrijūna ḥilyatan, "and you extract ornaments"; √kh-r-j "exit" + √ḥ-l-y "adorn" · Anchor: [extraction + beauty] · Chain: [pearls/coral]; ∴ [the aesthetic bounty found in the depths, serving human culture and beauty])
[35.12h] তালবাসুনাহা (تَلْبَسُونَهَا, talbasūnahā, "you wear them"; √l-b-s "clothe/wear" · Anchor: [covering] · Chain: [garment/adornment]; ∴ [the practical application of oceanic resources for human dignity and status])
[35.12i] ওয়া তারাল-ফুলকা মাওয়াখিরা (وَتَرَى ٱلْفُلْكَ مَوَاخِرَ, wa-tarā al-fulka mawākhira, "and you see the ships cleaving"; √f-l-k "round/orbit" + √m-kh-r "plow/cleave" · Anchor: [vessel + plowing] · Chain: [sailing] → [cleaving through waves]; ∴ [the technological use of water for transit; ships as signs of divine laws of buoyancy])
[35.12j] লিতার্তাগু মিন ফাদলিহি (لِتَبْتَغُوا۟ مِن فَضْلِهِۦ, li-tabtaghū min faḍlihi, "that you may seek of His bounty"; √b-gh-y "seek/desire" + √f-ḍ-l "surplus/grace" · Anchor: [pursuit + excellence] · Chain: [commerce/trade]; ∴ [economic activity and global trade framed as the pursuit of divine grace])
[35.12k] ওয়া লা'আল্লাকুম তাশকুরুন (وَلَعَلَّكُمْ تَشْكُرُونَ, wa-laʿallakum tashkurūna, "and perhaps you be grateful"; √sh-k-r "thank/be grateful" · Anchor: [displaying favor] · Chain: [acknowledgment]; ∴ [the ultimate purpose of these natural wonders is to evoke human gratitude and recognition])
Comments:
[35.12: The Two Seas and Human Industry]
Al-Qurṭubī notes that the juxtaposition of "sweet" (ʿadhb) and "bitter" (ujāj) highlights the duality of the world's water systems, yet both are subjected to human benefit. This verse functions as a transition from biological creation to ecological utility, identifying seafood and jewelry (pearls/coral) as common favors. Rhetorically, the image of "cleaving ships" (mawākhir) suggests a powerful divine subjection of the elements, allowing fragile human vessels to pierce through massive waves. The goal of this complex system—from the chemical composition of water to the laws of physics—is summed up in shukr (gratitude), positioning the global economy as a spiritual testing ground.
• The cosmic clockwork and the impotence of false deities contrast the Creator's absolute ownership.
[35.13a] ইউলিজুল-লাইলা ফিন-নাহার (يُولِجُ ٱلَّيْلَ فِى ٱلنَّهارِ, yūliju al-layla fī an-nahāri, "He merges the night into the day"; √w-l-j "enter/penetrate" · Anchor: [insertion/entry] · Chain: [gradual entry] → [intertwining]; ∴ [the seamless, gradual transition of light and dark, proving precise divine control over time])
[35.13b] ওয়া ইউলিজুন-নাহারা ফিল-লাইল (وَيُولِجُ ٱلنَّهارَ فِى ٱللَّيْلِ, wa-yūliju an-nahāra fī al-layli, "[as above]"; ∴ [the reciprocal cycle of the 24-hour period, maintaining ecological balance])
[35.13c] ওয়া সাখখারাস-শামসা ওয়াল-কামার (وَسَخَّرَ ٱلشَّمْسَ وَٱلْقَمَرَ, wa-sakhkhara ash-shamsa wal-qamara, "and He subjected the sun and the moon"; √s-kh-r "compel/subject" · Anchor: [forced labor] · Chain: [subjugation to law]; ∴ [celestial bodies are not gods, but servants bound by divine physical laws])
[35.13d] কুল্লুন ইয়াজরি লি-আজালিন মুসাম্মা (كُلٌّ يَجْرِى لِأَجَلٍ مُّسَمًّى, kullun yajrī li-ajalin musamman, "each runs for a term appointed"; √j-r-y "run/flow" + √ʾ-j-l "delay/term" · Anchor: [movement + set time]; ∴ [the finite nature of the universe; every star and planet has a calculated end-point])
[35.13e] যালিকুমুল্লাহু রাব্বুকুম (ذَٰلِكُمُ ٱللَّهُ رَبُّكُمْ, dhālikum Allāhu rabbukum, "That is Allah, your Lord"; [demonstrative for distant/high reality]; ∴ [pointing to the cosmic engineer as the only legitimate Object of worship])
[35.13f] লাহুল-মুলক (لَهُ ٱلْمُلْكُ, lahu al-mulku, "to Him [is] the sovereignty"; √m-l-k "possess/rule" · Anchor: [grasp/rule] · Chain: [dominion]; ∴ [absolute ownership and legislative authority over the entire created order])
[35.13g] ওয়াল্লাযিনা তাদউনা মিন দুনিহি (وَٱلَّذِينَ تَدْعُونَ مِن دُونِهِۦ, wal-ladhīna tadʿūna min dūnihi, "and those you call besides Him"; √d-ʿ-w "call/pray" · Anchor: [supplication/voice]; ∴ [contrasting the Living Creator with the objects of human idolatry and distraction])
[35.13h] মা ইয়ামলিকুনা মিন কিতমীর (مَا يَمْلِكُونَ مِن قِطْمِيرٍ, mā yamlikūna min qiṭmīrin, "not they possess [even] a date-stone skin"; √q-ṭ-m-r "membrane" · Anchor: [insignificant covering] · Chain: [date stone skin] → [absolute nothingness]; ∴ [the utter poverty of false gods; they own nothing, not even a microscopic membrane])
Comments:
[35.13: Sovereignty vs. Impotence]
This verse uses a "scale of ownership" to dismantle polytheism. While Allah merges nights and days and controls stellar motions, the rivals possess nothing. The term qiṭmīr is a linguistic masterstroke; it refers to the gossamer-thin, translucent membrane surrounding a date stone—a thing of zero value. Ibn Kathir notes that if they do not own the qiṭmīr, they certainly do not own the date, the tree, or the universe. This provides a stark contrast: the Mulk (dominion) of Allah is total, while the "dominion" of anything else is non-existent. The mention of the "appointed term" (ajalin musamman) reminds the audience that the current solar/lunar system is temporary, leading back to the theme of Resurrection.
• False mediators are incapable of hearing or responding, ultimately disavowing their followers.
[35.14a] ইন তাদউহুম (إِن تَدْعُوهُمْ, in tadʿūhum, "If you call them"; [as 35.13g]; ∴ [testing the efficacy of prayer directed toward the created rather than the Creator])
[35.14b] লা ইয়াসমাউ দুআআকুম (لَا يَسْمَعُوا۟ دُعَآءَكُمْ, lā yasmaʿū duʿāʾakum, "they do not hear your prayer"; √s-m-ʿ "hear" + √d-ʿ-w "call" · Anchor: [auditory perception]; ∴ [the physical/spiritual deafness of idols or dead intermediaries toward their supplicants])
[35.14c] ওয়া লাও সামিউ মাসতাজাবু লাকুম (وَلَوْ سَمِعُوا۟ مَا ٱسْتَجَابُوا۟ لَكُمْ, wa-law samiʿū mā istajābū lakum, "and even if they heard, they [could] not respond to you"; √j-w-b "answer/cut" · Anchor: [response/cutting through]; ∴ [the inherent lack of power in false deities; hearing would not imply ability to act])
[35.14d] ওয়া ইয়াওমাল-কিয়ামাত (وَيَوْمَ ٱلْقِيَٰمَةِ, wa-yawma al-qiyāmati, "and on the Day of Resurrection"; √q-w-m "stand/rise" · Anchor: [standing]; ∴ [the moment of ultimate truth when all relationships and hierarchies are recalibrated])
[35.14e] ইয়াকফুরুনা বি-শিরকিকুম (يَكْفُرُونَ بِشِرْكِكُمْ, yakfurūna bi-shirkikum, "they will deny your association"; √k-f-r "deny/cover" + √sh-r-k "share/partner" · Anchor: [repudiation + partnership]; ∴ [the betrayal of false gods; they will disown their worshippers and the act of idolatry itself])
[35.14f] ওয়া লা ইউ নাব্বিউকা মিছলু খাবীর (وَلَا يُنَبِّئُكَ مِثْلُ خَبِيرٍ, wa-lā yunabbiʾuka mithlu khabīrin, "and none informs you like the All-Aware"; √n-b-ʾ "inform/news" + √kh-b-r "experience/awareness" · Anchor: [prophetic news + inner depth]; ∴ [the finality of this information; only the One who knows the inner reality can reveal such truths])
Comments:
[35.14: The Silence of the Idols]
Early commentators like al-Ṭabarī explain that this verse addresses both literal stones and deified humans or angels. The text logic is threefold: (1) lack of perception (hearing), (2) lack of agency (responding), and (3) eventual hostility (denial). The shift to the Day of Resurrection (Yawm al-Qiyāmah) reveals a psychological terror: the very entities humans rely on for salvation will become witnesses against them (yakfurūna bi-shirkikum). The verse ends with the attribute Khabīr (the All-Aware/Expert), signifying that this is not a mere threat but an "expert report" on the mechanics of the unseen world. It functions as a final warning that no intermediary can bridge the gap created by the rejection of the Fāṭir (Originator).
[35:15–35:18]
• Humanity’s ontological poverty stands in stark contrast to the self-sufficient majesty of the Creator.
[35.15a] ইয়া আইয়ুহান-নাসু (يَٰٓأَيُّهَا ٱلنَّاسُ, yā-ayyuhā an-nāsu, "O mankind"; [see 35.3a]; ∴ [a universal address stripping away social status to reveal common human essence])
[35.15b] আনতুমুল ফুকারাউ (أَنتُمُ ٱلْفُقَرَآءُ, antumu al-fuqarāʾu, "you are the poor/needy"; √f-q-r "dig/pierce/vertebrae" · Anchor: [broken back/vertebrae] · Chain: [piercing a thing] → [vertebrae of the spine] → [one whose back is broken by need]; ∴ [absolute human dependence; every breath and morsel is a debt to the Sustainer; ontological indigence])
[35.15c] ইলাল্লাহি (إِلَى ٱللَّهِ, ilā Allāhi, "unto Allah"; ilā = "toward" · Anchor: [direction/endpoint]; ∴ [directing the reality of human need toward the only Source capable of fulfilling it])
[35.15d] ওয়াল্লাহু হুয়াল গানিয়্যুল (وَٱللَّهُ هُوَ ٱلْغَنِىُّ, wa-Allāhu huwa al-ghaniyyu, "and Allah, He [is] the Self-Sufficient"; √gh-n-y "be free of want/sing" · Anchor: [wealth/sufficiency] · Chain: [lack of need] → [unbounded richness]; ∴ [divine independence from creation; His essence requires no external support or validation])
[35.15e] আল-হামিদ (ٱلْحَمِيدُ, al-ḥamīdu, "the Praiseworthy"; √ḥ-m-d "praise/commend" · Anchor: [vocal gratitude] · Chain: [intrinsic beauty/merit] → [constant praise]; ∴ [He is worthy of praise even if none existed to praise Him; inherent excellence])
[35.16a] ইই-ইয়াশা ইউযহিবকুম (إِن يَشَأْ يُذْهِبْكُمْ, in yashaʾ yudhhibkum, "If He wills, He [can] do away with you"; √sh-y-ʾ "will" + √dh-h-b "go/depart" · Anchor: [volition + departure]; ∴ [humanity is not an eternal necessity; our presence is a contingent divine choice])
[35.16b] ওয়া ইয়া'তি বি-খালকিন জাদিদ (وَيَأْتِ بِخَلْقٍ جَدِيدٍ, wa-yaʾti bi-khalqin jadīdin, "and bring a creation new"; √ʾ-t-y "come" + √kh-l-q "create" + √j-d-d "new/cut" · Anchor: [arrival + shaping + freshness]; ∴ [divine creativity is inexhaustible; the capacity to replace the disobedient with a more faithful people])
[35.17a] ওয়া মা যালিকা আলাল্লাহি (وَمَا ذَٰلِكَ عَلَى ٱللَّهِ, wa-mā dhālika ʿalā Allāhi, "And that is not upon Allah"; [demonstrative for distance]; ∴ [negating any limitation on divine power or judicial will])
[35.17b] বি-আযিয (بِعَزِيزٍ, bi-ʿazīzin, "difficult/mighty"; √ʿ-z-z "strength/rarity" · Anchor: [hard ground/unassailable] · Chain: [impenetrable] → [difficult task]; ∴ [universal replacement is effortless for the One who 'Cleaves' reality into being])
Comments:
[35:15–17: Ontological Poverty and Divine Independence]
Al-Māturīdī and Fakhr al-Dīn al-Rāzī emphasize that al-Faqr (poverty) here is not merely financial but ontological; humans are "poor" because their existence is borrowed every second. The pairing of al-Ghaniyy (The Rich/Self-Sufficient) with al-Ḥamīd (The Praiseworthy) is crucial: unlike a wealthy human who might be arrogant or miserly, Allah is wealthy yet infinitely giving and worthy of love (e.g., Tafsīr al-Kabīr). This is echoed in a Hadith Qudsi (Muslim 2577) where Allah states, "O My servants, you can never reach My harm to harm Me, nor reach My benefit to benefit Me." Verse 16 serves as a sobering reminder of human replaceability, a theme frequent in the Qur’an to dismantle collective tribal or species-level arrogance (cf. Q. 4:133; 47:38).
• The law of individual accountability ensures that every soul bears its own burden before the final destination.
[35.18a] ওয়া লা তাযিরু ওয়াযিরাতুন (وَلَا تَزِرُ وَازِرَةٌ, wa-lā taziru wāziratun, "And not bears a bearer"; √w-z-r "burden/heavy weight" · Anchor: [heavy mountain/load] · Chain: [carrying a weight] → [moral responsibility]; ∴ [the legal and spiritual principle of non-transferable guilt; individual responsibility])
[35.18b] ওয়াযরা উখরা (وِزْرَ أُخْرَىٰ, wizra ukhrā, "the burden of another"; √w-z-r + √ʾ-kh-r "last/other" · Anchor: [load + secondary]; ∴ [the impossibility of one soul acting as a sin-proxy for another in the divine court])
[35.18c] ওয়া ইন তাদউ মুছকালাতুন (وَإِن تَدْعُ مُثْقَلَةٌ, wa-in tadʿu muthqalatun, "and if calls a heavily-laden [soul]"; √d-ʿ-w "call" + √th-q-l "heavy" · Anchor: [voice + weight] · Chain: [calling for help] → [overburdened with sins]; ∴ [the desperate scenario of a soul crushed by its own moral failings seeking relief])
[35.18d] ইলা হিমলিহা (إِلَىٰ حِمْلِهَا, ilā ḥimlihā, "to its load"; √ḥ-m-l "carry" · Anchor: [burden in womb/back]; ∴ [the specific weight of actions and consequences assigned to that individual])
[35.18e] লা ইউহমাল মিনহু শাইউন (لَا يُحْمَلْ مِنْهُ شَىْءٌ, lā yuḥmal minhu shayʾun, "not will be carried from it a thing"; √ḥ-m-l + √sh-y-ʾ "thing"; ∴ [total refusal of the system of moral proxy; every atom of the load remains with its owner])
[35.18f] ওয়া লাও কানা যা কুরবা (وَلَوْ كَانَ ذَا قُرْبَىٰ, wa-law kāna dhā qurbā, "even if he be of kin/closeness"; √q-r-b "nearness" · Anchor: [proximity] · Chain: [blood relation]; ∴ [even the strongest biological bonds fail to provide relief from personal accountability on that Day])
[35.18g] ইন্নামা তুনযিরু (إِنَّمَا تُنذِرُ, innamā tundhiru, "You only warn"; √n-dh-r "vow/warn" · Anchor: [warning signal/vow] · Chain: [preparatory caution]; ∴ [defining the limits of the Prophetic mission; the warning only benefits those ready to receive it])
[35.18h] আল্লাযিনা ইয়াখশাওনা রাব্বাহুম (ٱلَّذِينَ يَخْشَوْنَ رَبَّهُم, alladhīna yakhshawna rabbahum, "those who fear their Lord"; √kh-sh-y "fear/awe" · Anchor: [reverence/fear] · Chain: [internalized awe]; ∴ [the target audience of revelation: those with a living conscience])
[35.18i] বিল-গাইবি (بِٱلْغَيْبِ, bil-ghaybi, "in the unseen"; √gh-y-b "absent/hidden" · Anchor: [unseen/void] · Chain: [reality beyond senses]; ∴ [the sincerity of fearing the Divine when no human witness is present; pure devotion])
[35.18j] ওয়া আকামুস-সালাতা (وَأَقَامُوا۟ ٱلصَّلَوٰةَ, wa-aqāmū aṣ-ṣalāta, "and establish the prayer"; √q-w-m "stand/rise" + √ṣ-l-w "connection/blessing" · Anchor: [standing + prayer]; ∴ [transforming internal awe into regular, disciplined ritual connection])
[35.18k] ওয়া মান তাযাক্কা (وَمَن تَزَكَّىٰ, wa-man tazakkā, "And whoever purifies himself"; √z-k-w "purify/increase" · Anchor: [pruning a plant/purity] · Chain: [growth through cleansing] → [moral refinement]; ∴ [the proactive act of shedding ego and sin to achieve spiritual growth])
[35.18l] ফা-ইন্নামা ইয়াতায়াক্কা লিনাফছিহি (فَإِنَّمَا يَتَزَكَّىٰ لِنَفْسِهِۦ, fa-innamā yatazakkā linafsihi, "then only he purifies for his soul"; √n-f-s "soul/self"; ∴ [spiritual growth is self-serving in the ultimate sense; Allah is not benefitted by human piety])
[35.18m] ওয়া ইলাল্লাহিল মাসির (وَإِلَى ٱللَّهِ ٱلْمَصِيرُ, wa-ilā Allāhi al-maṣīru, "and to Allah [is] the destination"; √ṣ-y-r "become/return" · Anchor: [becoming/endpoint]; ∴ [the final convergence of all paths; the return to the Source for final adjudication])
Comments:
[35:18: Individual Responsibility and the Path of Purity]
This verse establishes the "atomism of accountability," a cornerstone of Quranic ethics that refutes any notion of inherited sin or external atonement. The term wizr (burden) literally refers to a heavy load that breaks the back, and the text insists that even the "closest relative" (dhā qurbā) will be unable—or unwilling—to assist on the Day of Judgment, a reality described elsewhere as the day a man flees from his brother (cf. Q. 80:34–37). This echoes the biblical sentiment in Psalm 49:7, "No man can redeem the life of another or give to God a ransom for them." The shift to Tazkiyah (purification) defines the purpose of life: it is a self-development project (linafsihi) where the Prophet’s role is merely to signal the path to those whose hearts are already attuned to the Ghayb (Unseen).
[35:19–35:26]
• The ontological divide between truth and falsehood is illustrated through the stark dualities of nature.
[35.19a] ওয়া মা ইয়াস্তাওয়িল-আ'মা (وَمَا يَسْتَوِى ٱلْأَعْمَىٰ, wa-mā yastawī al-ʾaʿmā, "And not are equal the blind"; √ʿ-m-y "be blind" · Anchor: [sightlessness] · Chain: [lack of physical vision] → [spiritual ignorance]; ∴ [the inability to perceive reality as a metaphor for the heart closed to revelation])
[35.19b] ওয়াল-বাছীর (وَٱلْبَصِيرُ, wal-baṣīru, "and the seeing"; √b-ṣ-r "see/perceive" · Anchor: [visual acuity] · Chain: [physical sight] → [internal insight]; ∴ [the one whose perception is aligned with divine truth; the awakened soul])
[35.20a] ওয়ালায-যুলুমাতু (وَلَا ٱلظُّلُمَٰتُ, walā az-zulumātu, "nor the darknesses"; √z-l-m "be dark/unjust" · Anchor: [absence of light] · Chain: [night] → [plurality of errors/ignorance]; ∴ [the multi-faceted nature of falsehood and the confusion of the ego])
[35.20b] ওয়ালান-নুর (وَلَا ٱلنُّورُ, walā an-nūru, "nor the light"; √n-w-r "shine/fire" · Anchor: [luminous emission] · Chain: [daylight] → [singular path of truth]; ∴ [the singular, clarifying power of divine guidance])
[35.21a] ওয়ালায-যিললু (وَلَا ٱلظِّلُّ, walā az-zillu, "nor the shadow"; √z-l-l "shade/shadow" · Anchor: [blocked light] · Chain: [cool shade] → [protection/tranquility]; ∴ [the comfort and security found in the proximity of faith])
[35.21b] ওয়ালাল-হারুর (وَلَا ٱلْحَرُورُ, walā al-ḥarūru, "nor the sun-heat"; √ḥ-r-r "heat" · Anchor: [intense heat] · Chain: [midday sun/burning wind]; ∴ [the agitation and burning consequences of rejection and spiritual exposure])
[35.22a] ওয়া মা ইয়াস্তাওয়িল-আহইয়াউ (وَمَا يَسْتَوِى ٱلْأَحْيَآءُ, wa-mā yastawī al-ʾaḥyāʾu, "And not are equal the living"; √ḥ-y-y "live/be animated" · Anchor: [vitality]; ∴ [those whose hearts are animated by the remembrance of Allah])
[35.22b] ওয়ালাল-আমওয়াত (وَلَا ٱلْأَمْوَٰتُ, walā al-amwātu, "nor the dead"; √m-w-t "die" · Anchor: [stasis/death]; ∴ [those who are biologically present but spiritually inert and unresponsive])
[35.22c] ইন্নাল্লাহা ইয়ুছমিউ (إِنَّ ٱللَّهَ يُسْمِعُ, inna Allāha yusmiʿu, "Indeed Allah makes hear"; √s-m-ʿ "hear" · Anchor: [auditory reception]; ∴ [the divine act of granting receptivity to the message])
[35.22d] মাইয়্যিশাউ (مَن يَشَآءُ, man yashāʾu, "whom He wills"; [as 35.8e]; ∴ [guidance as a gift bestowed upon those seeking sincerity])
[35.22e] ওয়া মা আনতা বি-মুছমি'ইন (وَمَآ أَنتَ بِمُسْمِعٍ, wa-mā anta bi-musmiʿin, "and you are not a maker-to-hear"; √s-m-ʿ; ∴ [the Prophet's limitation; he cannot force clarity upon a sealed heart])
[35.22f] মান ফিল-কুবুর (مَّن فِى ٱلْقُبُورِ, man fī al-qubūri, "[those] who [are] in the graves"; √q-b-r "bury/grave" · Anchor: [burial site]; ∴ [a profound metaphor for the willfully deaf; calling them is like calling the interred])
Comments:
[35:19–22: The Metaphors of Reception]
Al-Ṭabarī and Ibn Kathīr interpret these four dualities (blind/seeing, darkness/light, shadow/heat, dead/living) as a comprehensive mapping of the spiritual state. The "shadow" (zill) represents the coolness and protection of Paradise and faith, while ḥarūr—often interpreted as a scorching nocturnal wind—signifies the constant agitation of disbelief. The transition to the "living and the dead" serves as the ultimate rhetorical climax; it strips the disbelievers of their perceived vitality, categorizing them as corpses in graves (fī al-qubūri). This echoes the New Testament sentiment (Matt 8:22), "Let the dead bury their own dead," emphasizing that true life is defined by responsiveness to the Divine Caller.
• The Prophetic mission is a historical constant, balancing warning with the glad tidings of truth.
[35.23a] ইন আনতা ইল্লা নাযীর (إِنْ أَنتَ إِلَّا نَذِيرٌ, in anta illā nadhīrun, "You are not but a warner"; [see 35.18g]; ∴ [limiting the Prophet’s role to communication, not compulsion])
[35.24a] ইন্না আরসালনাকা বিল-হাক্কি (إِنَّآ أَرْسَلْنَٰكَ بِٱلْحَقِّ, innā arsalnāka bil-ḥaqqi, "Indeed We sent you with the truth"; √r-s-l + √ḥ-q-q "truth/reality" · Anchor: [dispatch + solid ground]; ∴ [the divine origin and ontological weight of the Muhammadan mission])
[35.24b] বাশীরাও ওয়া নাযীরা (بَشِيرًا وَنَذِيرًا, bashīran wa-nadhīran, "[as] a bearer of glad tidings and a warner"; √b-sh-r "skin/joy" + √n-dh-r "warn" · Anchor: [facial glow + alarm]; ∴ [the dual function of revelation: promising joy to the faithful and cautioning the heedless])
[35.24c] ওয়া ইম-মিন উম্মাতিন (وَإِن مِّنْ أُمَّةٍ, wa-in min ummatin, "And not [is] any nation"; √ʾ-m-m "mother/source" · Anchor: [community/matrix] · Chain: [following a leader]; ∴ [the universal scope of divine care across all human civilizations])
[35.24d] ইল্লা খালা ফিহা নাযীর (إِلَّا خَلَا فِيهَا نَذِيرٌ, illā khalā fīhā nadhīrun, "except has passed in it a warner"; √kh-l-w "be empty/pass/alone" · Anchor: [passing through/emptying]; ∴ [affirming that no people were left without a spiritual witness or moral guide])
[35.25a] ওয়া ইই-ইয়ুকাযযিবুকা (وَإِن يُكَذِّبُوكَ, wa-in yukadhdhibūka, "And if they deny you"; [see 35.4a]; ∴ [reiterating solace for the Messenger in the face of local rejection])
[35.25b] ফাকাদ কাযযাবাল-লাযিনা (فَقَدْ كَذَّبَ ٱلَّذِينَ, fa-qad kadhdhaba alladhīna, "then surely denied those"; √k-dh-b; ∴ [connecting current struggles to a long lineage of institutional denial])
[35.25c] মিন কাবলিহিম (مِن قَبْلِهِمْ, min qablihim, "from before them"; √q-b-l; ∴ [the pattern of history is repetitive, not unique to the Meccan context])
[35.25d] জাআতহুম রুসুলুহুম (جَآءَتْهُمْ رُسُلُهُم, jāʾat-hum rusuluhum, "came to them their messengers"; √j-y-ʾ + √r-s-l; ∴ [the active arrival of envoys equipped with divine authority])
[35.25e] বিল-বাইয়্যিনাতি (بِٱلْبَيِّنَٰتِ, bil-bayyināti, "with the clear proofs"; √b-y-n "separate/clear" · Anchor: [distinctness] · Chain: [evident signs]; ∴ [miracles and logical arguments that distinguish truth from falsehood])
[35.25f] ওয়াবিয-যুবুরি (وَبِٱلزُّبُرِ, wa-biz-zuburi, "and with the scriptures"; √z-b-r "write/be strong" · Anchor: [stones/writing] · Chain: [psalms/wisdom texts]; ∴ [divine wisdom codified into enduring written forms])
[35.25g] ওয়াবিল-কিতাবিল-মুনীর (وَبِٱلْكِتَٰبِ ٱلْمُنِيرِ, wa-bil-kitābi al-munīri, "and with the Book enlightening"; √k-t-b + √n-w-r; ∴ [revelation as a source of intellectual and spiritual luminescence])
[35.26a] ছুম্মআ আখাযতুল-লাযিনা কাফারু (ثُمَّ أَخَذْتُ ٱلَّذِينَ كَفَرُوا۟, thumma akhadhtu alladhīna kafarū, "then I seized those who disbelieved"; √ʾ-kh-dh "seize/take" · Anchor: [grasping]; ∴ [divine intervention/punishment after the rejection of clear evidence])
[35.26b] ফাকাইফা কানা নাকীর (فَكَيْفَ كَانَ نَكِيرِ, fa-kayfa kāna nakīri, "then how was My rejection/punishment?"; √n-k-r "not know/deny" · Anchor: [unfamiliarity/denial] · Chain: [reprobation]; ∴ [a rhetorical question highlighting the terrifying efficacy of divine justice])
Comments:
[35:23–26: The Universal Pedagogy]
The declaration "And there is not a nation but a warner has passed within it" (v. 24) is a foundational text for Islamic pluralism and the theology of religions. It suggests that the "Truth" (al-Ḥaqq) is a global heritage, delivered through Zubur (wisdom texts) and al-Kitāb al-Munīr (The Enlightening Book). Al-Qurṭubī notes that Zubur refers to the scrolls of the prophets, such as those of Ibrahim or the Psalms of Dawud. The closing rhetorical question in verse 26 regarding Nakīr (My rejection/punishment) serves as a historical warning: just as the message was universal, so was the accountability. The root n-k-r implies something "unfamiliar" or "terrible," suggesting a punishment that is as alien to human comfort as the disbelievers were alien to the truth.
[35:27–35:29]
• The kaleidoscopic diversity of the natural world serves as a semiotic bridge to true spiritual awe.
[35.27a] আলাম তারা আন্নাল্লাহা (أَلَمْ تَرَ أَنَّ ٱللَّهَ, a-lam tara anna Allāha, "Have you not seen that Allah"; √r-ʾ-y "see" · Anchor: [visual perception] · Chain: [looking] → [intellectual realization]; ∴ [an invitation to empirical observation as a gateway to theological certainty])
[35.27b] আনযালা মিনাস-সামায়ি মা'আন (أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً, anzala mina as-samāʾi māʾan, "sent down from the sky water"; √n-z-l "descend" + √s-m-w + √m-w-h "water" · Anchor: [descent + height + liquid]; ∴ [the vertical delivery of life-sustaining rain as a primary divine act])
[35.27c] ফা-আখরাজনা বিহি (فَأَخْرَجْنَا بِهِۦ, fa-akhrajnā bihi, "then We brought forth with it"; √kh-r-j "exit/emerge" · Anchor: [emergence/exit]; ∴ [divine agency utilizing water as a catalyst for terrestrial production])
[35.27d] ছামারাতিন মুখতালিফান (ثَمَرٰتٍ مُّخْتَلِفًا, thamarātin mukhtalifan, "fruits differing"; √th-m-r "fruit/result" + √kh-l-f "follow/differ" · Anchor: [produce + diversity] · Chain: [succession] → [variation]; ∴ [the staggering variety of biological life emerging from a single, uniform substance (water)])
[35.27e] আলওয়ানুহা (أَلْوَٰنُهَا, alwānuhā, "[in] their colors"; √l-w-n "color/hue" · Anchor: [pigment/color] · Chain: [appearance/kind]; ∴ [aesthetic diversity as a signature of the Creator; the visual complexity of the flora])
[35.27f] ওয়া মিনাল-জিলাবি জুদাদুন (وَمِنَ ٱلْجِبَالِ جُدَدٌ, wa-mina al-jibāli judadun, "And from the mountains [are] tracts/streaks"; √j-b-l "mountain" + √j-d-d "cut/new" · Anchor: [height + path/streak] · Chain: [cut path] → [geological strata]; ∴ [shifting the gaze to geology; the colorful layers and veins found in mountain ranges])
[35.27g] বিদুন ওয়া হুমরুন (بِيضٌ وَحُمْرٌ, bīḍun wa-ḥumrun, "white and red"; √b-y-ḍ "white/egg" + √ḥ-m-r "red" · Anchor: [purity/light + heat/blood]; ∴ [specific mention of contrasting geological hues])
[35.27h] মুখতালিফুন আলওয়ানুহা (مُّخْتَلِفٌ أَلْوَٰنُهَا, mukhtalifun alwānuhā, "[as 35.27d-e]"; ∴ [reiterating that variation is the law of the physical world])
[35.27i] ওয়া গারাবিবিউ সুদ (وَغَرَابِيبُ سُودٌ, wa-gharābību sūdun, "and intensely black"; √gh-r-b "crow/stranger/sunset" + √s-w-d "black/master" · Anchor: [raven-black/darkness]; ∴ [completing the spectrum with the deepest, darkest mineral and organic shades])
[35.28a] ওয়া মিনান-নাসি (وَمِنَ ٱلنَّاسِ, wa-mina an-nāsi, "And among mankind"; [see 35.3a]; ∴ [extending the law of diversity from botany and geology to anthropology])
[35.28b] ওয়াদ-দাওয়াব্বি ওয়াল-আন'আমি (وَٱلدَّوَآبِّ وَٱلْأَنْعَٰمِ, wad-dawābbi wal-anʿāmi, "and the moving creatures and the livestock"; √d-b-b "crawl/move" + √n-ʿ-m "soft/blessing" · Anchor: [locomotion + soft cattle]; ∴ [including the entire animal kingdom in the spectrum of varied forms and colors])
[35.28c] মুখতালিফুন আলওয়ানুহু (مُّخْتَلِفٌ أَلْوَٰنُهُۥ, mukhtalifun alwānuhu, "[as above]"; ∴ [diversity is a universal divine signature across all domains of existence])
[35.28d] কাযালিকা (كَذَٰلِكَ, kadhālika, "likewise"; [comparative]; ∴ [linking the observation of nature directly to the internal state of the observer])
[35.28e] ইন্নামা ইয়াখশাল্লাহা (إِنَّمَا يَخْشَى ٱللَّهَ, innamā yakhshā Allāha, "Only fear Allah"; √kh-sh-y "awe/fear" · Anchor: [reverence/internalized awe]; ∴ [defining the specific spiritual response required by such vast complexity])
[35.28f] মিন ইবাদিহিল-উলামাউ (مِنْ عِبَادِهِ ٱلْعُلَمَٰٓؤُا۟, min ʿibādihi al-ʿulamāʾu, "among His servants, the scholars/those who know"; √ʿ-b-d "slave/servant" + √ʿ-l-m "know" · Anchor: [submission + knowledge]; ∴ [true awe is the byproduct of deep knowledge; those who study the "signs" are those who fear the Author])
[35.28g] ইন্নাল্লাহা আজিজুন গাফুর (إِنَّ ٱللَّهَ عَزِيزٌ غَفُورٌ, inna Allāha ʿazīzun ghafūrun, "Indeed Allah [is] Mighty, Forgiving"; √ʿ-z-z + √gh-f-r; ∴ [His power demands awe, but His forgiveness invites the knowledgeable to approach])
Comments:
[35:27–28: The Spectrum of Awe]
Ibn Kathīr and al-Qurṭubī emphasize the scientific depth of these verses: they link meteorology (rain) to botany (fruits) and geology (mountain strata), concluding with a universal law of diversity (ikhtilāf). The term gharābību sūd (intensely black) specifically evokes the image of volcanic rock or deep mineral veins. The famous dictum in verse 28—"Only those who have knowledge among His servants fear Allah"—establishes that in Islam, science and spirituality are not in conflict but are mutually reinforcing; the more one understands the complexity of the alwān (colors/hues) of creation, the more profound one's khashya (awe) becomes. Thus, the "scholar" (ʿālim) is not merely a legalist, but anyone who deeply perceives the divine hand in the natural sciences.
• The spiritual transaction of revelation leads to a commerce that never perishes.
[35.29a] ইন্নাল্লাযিনা ইয়াতলুনা (إِنَّ ٱلَّذِينَ يَتْلُونَ, inna alladhīna yatlūna, "Indeed, those who recite/follow"; √t-l-w "follow/recite" · Anchor: [succession/reading] · Chain: [following one word after another] → [recitation]; ∴ [those who engage continuously with the divine text, both in speech and in practice])
[35.29b] কিতাবাল্লাহি (كِتَٰبَ ٱللَّهِ, kitāba Allāhi, "the Book of Allah"; √k-t-b; ∴ [the specific object of engagement: the codified revelation])
[35.29c] ওয়া আকামুস-সালাতা (وَأَقَامُوا۟ ٱلصَّلَوٰةَ, wa-aqāmū aṣ-ṣalāta, [see 35.18j]; ∴ [translating the recited word into the disciplined act of prayer])
[35.29d] ওয়া আনফাকু মিম্মা (وَأَنفَقُوا۟ مِمَّا, wa-anfaqū mimmā, "and spend from what"; √n-f-q "tunnel/spend" · Anchor: [exit/tunnel] · Chain: [passing through] → [expending wealth]; ∴ [the outward flow of resources to others, preventing stagnation of the heart])
[35.29e] রাযাকনাহুম সিররাও ওয়া আলানিয়াতান (رَزَقْنَٰهُمْ سِرًّا وَعَلَانِيَةً, razaqnāhum sirran wa-ʿalāniyatan, "We provided them, secretly and openly"; √r-z-q + √s-r-r "hide" + √ʿ-l-n "be public" · Anchor: [provision + secret + public]; ∴ [consistency in charity regardless of the social context; total sincerity])
[35.29f] ইয়ারজুনা তিজারাতান (يَرْجُونَ تِجَٰرَةً, yarjūna tijāratan, "they hope [for] a commerce/trade"; √r-j-w "hope" + √t-j-r "trade" · Anchor: [expectation + business] · Chain: [profit-seeking]; ∴ [framing religious life as a high-stakes, rational investment with the Divine])
[35.29g] লান তাবুর (لَّن تَبُورَ, lan tabūra, "never will perish/be fallow"; √b-w-r "perish/stagnate" · Anchor: [dead land/stagnation]; ∴ [unlike worldly investments, this 'commerce' is immune to market failure or loss])
Comments:
[35.29: The Incorruptible Commerce]
This verse identifies three pillars of the "unfailing trade": recitation (tilāwah), prayer (ṣalāh), and charity (infāq). Al-Qurṭubī notes that tilāwah means both reading the words and following the commands. The use of the word Tijārah (commerce) is a recurring Quranic metaphor (cf. Q 61:10) that appeals to the human desire for profit, but redirects it toward the eternal. The term lan tabūr (never will perish/fail) directly contrasts with the "plotting that perishes" mentioned in verse 10; while the schemes of the arrogant end in sterile stagnation, the investments of the faithful yield a surplus of grace that is ontological and everlasting.
[35:30–35:37]
• The inheritance of the Book establishes three distinct grades of spiritual response among the chosen community.
[35.30a] লি-ইউওয়াফ্ফিয়াহুম (لِيُوَفِّيَهُمْ, li-yuwaffiyahum, "That He may give them in full"; √w-f-y "be full/complete" · Anchor: [completing a measure] · Chain: [paying a debt] → [full fulfillment of a promise]; ∴ [the divine commitment to rewarding the faithful without any deficit or reduction])
[35.30b] উঝুরাহুম (أُجُورَهُمْ, ujūrahum, "their rewards/wages"; √ʾ-j-r "wages" · Anchor: [just compensation] · Chain: [payment for labor] → [divine recompense]; ∴ [the spiritual salary for deeds, acknowledging the effort of the believer])
[35.30c] ওয়া ইয়াযীদাহুম (وَيَزِيدَهُم, wa-yazīdahum, "and increase them"; √z-y-d "increase"; ∴ [divine generosity exceeding strict justice by adding surplus grace])
[35.30d] মিন ফাদলিহি (مِّن فَضْلِهِۦ, min faḍlihi, "from His bounty"; √f-ḍ-l "surplus/grace" · Anchor: [leftover/excellence]; ∴ [the source of the reward is Allah’s infinite excellence, not human merit alone])
[35.30e] ইন্নাহু গাফুরুন শাকুর (إِنَّهُۥ غَفُورٌ شَكُورٌ, innahu ghafūrun shakūrun, "Indeed He [is] Forgiving, Appreciative"; √gh-f-r + √sh-k-r · Anchor: [shielding + acknowledging favor]; ∴ [He covers shortcomings and magnifies small efforts into great rewards])
[35.31a] ওয়াল্লাযি আওহাইনা (وَٱلَّذِىٓ أَوْحَيْنَا, wal-ladhī awḥaynā, "And that which We revealed"; √w-ḥ-y "inspire/signal" · Anchor: [pointed signal/whisper] · Chain: [hidden communication] → [prophetic revelation]; ∴ [the celestial origin of the Quranic text delivered to the Messenger])
[35.31b] ইলাইকা মিনাল-কিতাবি (إِلَيْكَ مِنَ ٱلْكِتَٰبِ, ilayka mina al-kitābi, "to you of the Book"; [see 35.11i]; ∴ [the specific portion of divine wisdom designated for the final Ummah])
[35.31c] হুওয়াল-হাক্কু (هُوَ ٱلْحَقُّ, huwa al-ḥaqqu, "it [is] the Truth"; √ḥ-q-q "truth/reality" · Anchor: [fixed/solid] · Chain: [necessity] → [absolute reality]; ∴ [revelation is not myth but the fundamental architecture of reality])
[35.31d] মুসাদ্দিকাল লিমা (مُصَدِّقًا لِّمَا, muṣaddiqan limā, "confirming what"; √ṣ-d-q "truth/sincerity" · Anchor: [hardness/truth]; ∴ [the Quran’s function as a validator for previous scriptures and perennial truths])
[35.31e] বাইনা ইয়াদাইহি (بَيْنَ يَدَيْهِ, bayna yadayhi, "between its hands/before it"; [idiom]; ∴ [literally "between its hands," meaning the revelations that preceded it in history])
[35.32a] ছুম্মা আওরাছনাল-কিতাবা (ثُمَّ أَوْرَثْنَا ٱلْكِتَٰبَ, thumma awrathnā al-kitāba, "Then We caused to inherit the Book"; √w-r-th "inherit" · Anchor: [surviving/legacy] · Chain: [passing property] → [transmitting divine authority]; ∴ [the transition of spiritual stewardship to the followers of Muhammad ﷺ])
[35.32b] আল্লাযিনাস-তাফায়না (ٱلَّذِينَ ٱصْطَفَيْنَا, alladhīna iṣṭafaynā, "those whom We chose"; √ṣ-f-w "be pure/clear" · Anchor: [filtering/clarity] · Chain: [choosing the best part]; ∴ [the elective nature of the Muslim community as a purified vessel for the message])
[35.32c] মিন ইবাদিনা (مِنْ عِبَادِنَا, min ʿibādinā, "from Our servants"; [see 35.28f]; ∴ [humbling the elect by reminding them of their status as bondsmen of Allah])
[35.32d] ফামিনহুম যালিমুল লিনাফছিহি (فَمِنْهُمْ ظَالِمٌ لِّنَفْسِهِۦ, fa-minhum zālimun linafsihi, "then among them [is] the wronger of his soul"; √z-l-m + √n-f-s · Anchor: [darkness/displacement]; ∴ [the first group: believers who are negligent or commit sins, harming their own spiritual potential])
[35.32e] ওয়া মিনহুম মুকতাসিদ (وَمِنْهُم مُّقْتَصِدٌ, wa-minhum muqtaṣidun, "and among them [is] the moderate"; √q-ṣ-d "intend/aim/break" · Anchor: [straight path/frugality]; ∴ [the second group: those who fulfill obligations and avoid prohibitions but lack extra-devotional vigor])
[35.32f] ওয়া মিনহুম সাবিকুম বিল-খায়রাতি (وَمِنْهُم سَابِقٌۢ بِٱلْخَيْرَٰتِ, wa-minhum sābiqun bil-khayrāti, "and among them [is] the foremost in good deeds"; √s-b-q "surpass/race" + √kh-y-r "good"; ∴ [the third group: the elite who race toward every excellence with passion and consistency])
[35.32g] বি-ইযনিল্লাহ (بِإِذْنِ ٱللَّهِ, bi-idhnillāhi, "by permission of Allah"; √ʾ-dh-n "ear/permit" · Anchor: [permission/listening]; ∴ [acknowledging that even the highest spiritual rank is achieved only through divine enabling])
[35.32h] যালিকা হুয়াল-ফাদলুল-কাবীর (ذَٰلِكَ هُوَ ٱلْفَضْلُ ٱلْكَبِيرُ, dhālika huwa al-faḍlu al-kabīru, "that—it [is] the favor great"; [see 35.29f]; ∴ [the act of being chosen for this inheritance is the supreme divine gift])
Comments:
[35:30–32: The Three Grades of Inheritance]
Classical commentators, including al-Ṭabarī and Ibn Kathīr, highlight verse 32 as one of the most hopeful in the Qur’an for the Muslim community. It categorizes the Ummah into three ranks: the Zālim (the sinner), the Muqtaṣid (the average/moderate), and the Sābiq (the vanguard of good). Crucially, all three are described as "chosen" (iṣṭafaynā) and "servants" (ʿibād), suggesting that even the sinful believer remains within the circle of divine selection. This verse echoes the thematic structure of Surah al-Wāqiʿah (56:7–10), but here it focuses specifically on the "heirs of the Book." The inclusion of the phrase bi-idhnillāh (by Allah's permission) next to the "foremost" serves as a safeguard against spiritual pride, reminding even the elite that their speed in goodness is a result of grace.
• The eternal tranquility of Eden provides a final rest where fatigue and grief are permanently abolished.
[35.33a] জান্নাতু আদনিন (جَنَّٰتُ عَدْنٍ, jannātu ʿadnin, "Gardens of Eden/Perpetuity"; √j-n-n "hide/cover" + √ʿ-d-n "dwell/settle" · Anchor: [concealment + permanence]; ∴ [the lush, hidden abode of eternal residence])
[35.33b] ইয়াদখুলুনাহা (يَدْخُلُونَهَا, yadkhulūnahā, "they will enter them"; √d-kh-l "enter" · Anchor: [interior movement]; ∴ [the physical and spiritual transition into the realm of reward])
[35.33c] ইউহাল্লাওনা ফিহা (يُحَلَّوْنَ فِيهَا, yuḥallawna fīhā, "they will be adorned therein"; √ḥ-l-y "adorn/ornament" · Anchor: [jewelry/beauty]; ∴ [the restoration of dignity through celestial finery and light])
[35.33d] মিন আসাওয়িরা মিন যাহাবিন (مِنْ أَسَاوِرَ مِن ذَهَبٍ, min asāwira min dhahabin, "with bracelets of gold"; √s-w-r "wall/bracelet" + √dh-h-b "gold/go" · Anchor: [enclosing + glittering]; ∴ [symbols of kingly status and unperishing wealth in the afterlife])
[35.33e] ওয়া লু'লু'আ (وَلُؤْلُؤًا, wa-lu'lu'an, "and pearls"; √l-ʾ-l-ʾ "sparkle/pearl" · Anchor: [luminous sphere]; ∴ [the subtle, organic beauty of the sea (v. 12) now perfected in the celestial realm])
[35.33f] ওয়া লিবাসুহুম ফিহা হারীর (وَلِبَاسُهُمْ فِيهَا حَرِيرٌ, wa-libāsuhum fīhā ḥarīrun, "and their clothing therein [is] silk"; √l-b-s + √ḥ-r-r "heat/free/silk" · Anchor: [covering + smoothness]; ∴ [the ultimate tactile comfort, replacing the coarse trials of the worldly life])
[35.34a] ওয়াকালুল-হামদুলিল্লাহ (وَقَالُوا۟ ٱلْحَمْدُ لِلَّهِ, wa-qālū al-ḥamdu lillāhi, "And they will say: 'All praise to Allah'"; [see 35.1a-b]; ∴ [the final, eternal liturgy of the redeemed; gratitude realized in its full context])
[35.34b] আল্লাযি আযহাবা আন্নাল-হাযান (ٱلَّذِىٓ أَذْهَبَ عَنَّا ٱلْحَزَنَ, alladhī adhhaba ʿannā al-ḥazana, "Who has done away from us the grief"; √dh-h-b + √ḥ-z-n "be rough/sad" · Anchor: [departure + roughness of heart]; ∴ [the permanent removal of all anxiety, sorrow, and psychological pain])
[35.34c] ইন্না রাব্বানা লাগাফুরুন শাকুর (إِنَّ رَبَّنَا لَغَفُورٌ شَكُورٌ, inna rabbanā la-ghafūrun shakūrun, "[as 35.30e]"; ∴ [recognizing that their salvation was a result of divine shielding and appreciation of their efforts])
[35.35a] আল্লাযি আহাল্লানা (ٱلَّذِىٓ أَحَلَّنَا, alladhī aḥallanā, "Who has settled us"; √ḥ-l-l "untie/settle" · Anchor: [untying a knot/descending] · Chain: [releasing the burden of travel] → [lodging]; ∴ [the end of the spiritual journey; the settling into the true home])
[35.35b] দারাল-মুকামাত (دَارَ ٱلْمُقَامَةِ, dāra al-muqāmati, "the Home of Permanence"; √d-w-r "circle/house" + √q-w-m "stand/stay" · Anchor: [dwelling + stasis]; ∴ [a residence that is immune to change, eviction, or decay])
[35.35c] মিন ফাদলিহি (مِن فَضْلِهِۦ, min faḍlihi, "[as 35.30d]"; ∴ [eternity is not earned by deeds but granted by divine surplus])
[35.35d] লা ইয়ামাস্সুনা ফিহা নাসাবুন (لَا يَمَسُّنَا فِيهَا نَصَبٌ, lā yamassunā fīhā naṣabun, "not touches us therein weariness"; √m-s-s "touch" + √n-ṣ-b "erect/be weary" · Anchor: [contact + exhaustion] · Chain: [labor pains] → [fatigue]; ∴ [the abolition of biological and physical tiredness; the state of infinite energy])
[35.35e] ওয়া লা ইয়ামাস্সুনা ফিহা লুগুব (وَلَا يَمَسُّنَا فِيهَا لُغُوبٌ, wa-lā yamassunā fīhā lughūbun, "nor touches us therein exhaustion"; √l-gh-b "be faint/tired" · Anchor: [faintness/weakness]; ∴ [the end of mental and spiritual burnout; total revitalization])
[35.36a] ওয়াল্লাযিনা কাফারু (وَٱلَّذِينَ كَفَرُوا۟, wal-ladhīna kafarū, "And those who disbelieve"; [see 35.7a]; ∴ [shifting the focus to the antithetical outcome of active rejection])
[35.36b] লাহুম নারু জাহান্নাম (لَهُمْ نَارُ جَهَنَّمَ, lahum nāru jahannama, "for them [is] the fire of Hell"; √n-w-r + j-h-n-m "deep/grim" · Anchor: [burning + depth]; ∴ [the final abode of those who chose darkness over the Light (v. 20)])
[35.36c] লা ইয়ুকদা আলাইহিম (لَا يُقْضَىٰ عَلَيْهِمْ, lā yuqḍā ʿalayhim, "not is decreed for them"; √q-ḍ-y "finish/decree/judge" · Anchor: [completion/cutting]; ∴ [no finality to their state; the refusal of the 'gift' of absolute death])
[35.36d] ফাইয়ামুতু (فَيَمُوتُوا۟, fa-yamūtū, "so that they [could] die"; √m-w-t; ∴ [the denial of annihilation; existence continues in a state of suffering])
[35.36e] ওয়া লা ইয়ুকাফ্ফাফু আনহুম (وَلَا يُخَفَّفُ عَنْهُمْ, wa-lā yukhaffafu ʿanhum, "nor will be lightened for them"; √kh-f-f "be light" · Anchor: [lightness/nimbleness] · Chain: [alleviation]; ∴ [the constant intensity of the consequence without intermission])
[35.36f] মিন আযাবিহা (مِنْ عَذَابِهَا, min ʿadhābihā, "of its punishment"; [see 35.7b]; ∴ [the direct result of their suppression of the truth])
[35.36g] কাযালিকা নাজযি (كَذَٰلِكَ نَجْزِى, kadhālika najzī, "Thus We recompense"; √j-z-y "requite/compensate" · Anchor: [sufficiency/payment]; ∴ [the principle of exact justice; the harvest of their own choices])
[35.36h] কুল্লা কাফুর (كُلَّ كَفُورٍ, kulla kafūrin, "every ungrateful/disbeliever"; √k-f-r; ∴ [specifically targeting the persistent, habitual rejector of divine favor])
[35.37a] ওয়াহুম ইয়াসতারিখুনা ফিহা (وَهُمْ يَصْطَرِخُونَ فِيهَا, wa-hum yaṣṭarikhūna fīhā, "And they will cry out in it"; √ṣ-r-kh "scream/call for help" · Anchor: [high-pitched scream/distress] · Chain: [shouting]; ∴ [the vocalization of extreme agony and desperate appeal for rescue])
[35.37b] রাব্বানা আখরিজনা (رَبَّنَآ أَخْرِجْنَا, rabbanā akhrijnā, "'Our Lord, take us out!'"; √kh-r-j; ∴ [the late realization of dependency; a plea for a second chance])
[35.37c] নামাল সালিহান (نَعْمَلْ صَٰلِحًا, naʿmal ṣāliḥan, "'we will do righteous [deeds]'"; [see 35.10e]; ∴ [the futile promise of behavioral reform after the closing of the test])
[35.37d] গাইরাল-লাযি কুন্না নামাল (غَيْرَ ٱلَّذِى كُنَّا نَعْمَلُ, ghayra alladhī kunnā naʿmalu, "'other than what we used to do'"; ∴ [acknowledging the corruption of their prior life and the wasted opportunity])
[35.37e] আওয়ালাম নু'আম্মিরকুম (أَوَلَمْ نُعَمِّرْكُم, awa-lam nuʿammirkum, "'Did We not grant you life long enough...?'"; [see 35.11g]; ∴ [the divine rebuttal: sufficient time was granted for reflection and change])
[35.37f] মা ইয়াতাযাক্কারু ফিহি (مَّا يَتَذَكَّرُ فِيهِ, mā yatadhakkaru fīhi, "'that would remember in it...'"; √dh-k-r; ∴ [life's primary purpose was to serve as a duration for 'remembering' the Truth])
[35.37g] মান তাযাক্কার (مَن تَذَكَّرَ, man tadhaqqara, "'whoever would remember'"; ∴ [identifying that the opportunity was available to anyone with a sincere heart])
[35.37h] ওয়া জা'আকুমুন-নাযীর (وَجَآءَكُمُ ٱلنَّذِيرُ, wa-jāʾakumu an-nadhīru, "'and [there] came to you the warner'"; [see 35.23a]; ∴ [the external proof (messengers) complemented the internal proof (time/reflection)])
[35.37i] ফাযুকু (فَذُوقُوا۟, fadhūqū, "'So taste!'"; √dh-w-q "taste/perceive" · Anchor: [oral perception] · Chain: [experiencing something]; ∴ [the command to experience the full sensory reality of their denial])
[35.37j] ফামা লিয-যালিমিনা (فَمَا لِلظَّٰلِمِينَ, famā liz-zālimīna, "'so not for the wrongdoers...'"; ∴ [the finality of the judgment; the closure of the door to mercy for the persistent])
[35.37k] মিন নাসির (مِن نَّصِيرٍ, min naṣīrin, "'...any helper'"; √n-ṣ-r "help/victory" · Anchor: [assistance/aid]; ∴ [total isolation; no ally can intervene against the divine decree])
Comments:
[35:33–37: The Final Dwelling and the Futile Cry]
Al-Qurṭubī and al-Rāzī note the profound contrast between the Dar al-Muqāmah (Home of Permanence) and the Nār Jahannam. In Paradise, the dwellers celebrate the "removal of grief" (al-ḥazan), which scholars interpret as the anxiety over the final outcome. Conversely, the disbelievers experience the yaṣṭarikhūn—a primal, braying scream of agony—that is met with a devastating rhetorical question about the "life span" (nuʿammirkum) they were given. Many exegetes (including Ibn Kathīr) relate "the warner" (al-nadhīr) to grey hair or the passage of time, though most agree it primarily refers to the Prophets. The verse establishes that the punishment is not arbitrary but a result of "tasting" (dhūqū) the reality of a life lived in willful disregard of the "signs" (v. 27–28).
Batch: [9/9] — Range: [35:38–35:45] — Quality‑first chunking active; verse‑integrity preserved
Text: Sūrat al-Fāṭir — Qur’an Segment: [35:38–35:40]
• Divine omniscience encompasses the cosmic unseen and the internal secrets of the human heart.
[35.38a] ইন্নাল্লাহা আলিমু (إِنَّ ٱللَّهَ عَٰلِمُ, inna Allāha ʿālimu, "Indeed Allah [is] Knower"; √ʿ-l-m "know" · Anchor: [knowledge/certainty] · Chain: [awareness] → [comprehension] → [absolute omniscience]; ∴ [the reality of divine awareness covering every layer of existence])
[35.38b] গাইবিস-সামাওয়াতি (غَيْبِ ٱلسَّمَٰوَٰتِ, ghaybi as-samāwāti, "[of] the unseen [of] the heavens"; √gh-y-b "be hidden/absent" · Anchor: [unseen/void] · Chain: [concealed] → [secret] → [transcendental realms]; ∴ [knowledge of celestial mysteries and the unmanifest dimensions of the universe])
[35.38c] ওয়াল-আরদি (وَٱلْأَرْضِ, wal-arḍi, "and the earth"; [see 35.1e]; ∴ [inclusion of all terrestrial secrets within the divine gaze])
[35.38d] ইন্নাহু আলিমুম (إِنَّهُۥ عَلِيمٌۢ, innahu ʿalīmun, "Indeed He [is] Knowing"; [as above]; ∴ [reiteration of the attribute of total comprehension])
[35.38e] বিযাতিস-সুদুর (بِذَاتِ ٱلصُّدُورِ, bidhāti aṣ-ṣudūri, "of the [depths] of the breasts"; √ṣ-d-r "chest/front" · Anchor: [chest/source] · Chain: [front part] → [human heart/intent]; ∴ [Allah knows the most private thoughts and hidden motivations of humanity])
[35.39a] হুওয়াল-লাযি জা'আলাকুম (هُوَ ٱلَّذِى جَعَلَكُمْ, huwa alladhī jaʿalakum, "He is the One who made you"; [see 35.1f]; ∴ [identifying the Divine as the delegator of human authority])
[35.39b] খালাইফা ফিল-আরদি (خَلَٰٓئِفَ فِى ٱلْأَرْضِ, khalāʾifa fī al-arḍi, "successors in the earth"; √kh-l-f "follow/behind" · Anchor: [succession/substitution] · Chain: [deputy] → [generations following others]; ∴ [humanity as trustees and stewards of the planet, succeeding previous nations])
[35.39c] ফামান কাফারা (فَمَن كَفَرَ, faman kafara, "then whoever disbelieves"; [see 35.7a]; ∴ [the individual consequence for those who fail the test of stewardship])
[35.39d] ফা-আলাইহি কুফরুহু (فَعَلَيْهِ كُفْرُهُۥ, fa-ʿalayhi kufruhu, "then upon him [is] his disbelief"; ∴ [spiritual responsibility is non-transferable; denial harms the denier exclusively])
[35.40a] কুল আরা-আইতুম শুরকা-আকুম (قُلْ أَرَءَيْتُمْ شُرَكَآءَكُمُ, qul araʾaytum shurakāʾakumu, "Say: 'Have you seen your partners?'"; √q-w-l + √r-ʾ-y + √sh-r-k; ∴ [a challenge to present evidence for any rivals to the Creator])
[35.40b] আল্লাযিনা তাদউনা (ٱلَّذِينَ تَدْعُونَ, alladhīna tadʿūna, "those whom you call..."; [see 35.13g]; ∴ [interrogating the objects of human supplication besides Allah])
[35.40c] আরুনি মাযা খালাকু (أَرُونِى مَاذَا خَلَقُوا۟, arūnī mādhā khalaqū, "'Show me what they created...'"; √kh-l-q; ∴ [the ultimate ontological test: have these idols originated any part of the physical world?])
Comments:
[35:38–40: Stewardship and the Proof of Creation]
Early exegesis by al-Ṭabarī links verse 39 to the concept of Khilāfah, noting that each generation is a "successor" to the one before, tested by how they handle the earth’s resources. The transition from bidhāti aṣ-ṣudūr (the secrets of the heart) to khalāʾifa (successors) emphasizes that political and social authority is under divine surveillance. Verse 40 employs the "Challenge of Origination," demanding empirical proof—either through physical creation or a previous Kitāb (Scripture)—to justify polytheism. This rhetorical move highlights the intellectual bankruptcy of shirk; it lacks both historical revelation and biological/physical evidence, as false gods "created nothing from the earth" nor have they any share in the heavens.
• The stability of the cosmos is maintained solely by the continuous divine grip.
[35.41a] ইন্নাল্লাহা ইয়ুমসিকুস-সামাওয়াতি (إِنَّ ٱللَّهَ يُمْسِكُ ٱلسَّمَٰوَٰتِ, inna Allāha yumsiku as-samāwāti, "Indeed Allah holds the heavens"; √m-s-k "grasp/hold" · Anchor: [holding in hand] · Chain: [retention] → [sustenance/prevention of collapse]; ∴ [the active, ongoing maintenance of celestial mechanics by the Divine Power])
[35.41b] ওয়াল-আরদা আন তাঝুলা (وَٱلْأَرْضَ أَن تَزُولَا, wal-arḍa an tazūlā, "and the earth, lest they vanish/deviate"; √z-w-l "cease/pass away" · Anchor: [slipping/removal] · Chain: [deviation from place] → [ceasing to exist]; ∴ [preventing the cosmos from falling into chaos or non-existence])
[35.41c] ওয়া লাইন ঝালাতা (وَلَئِن زَالَتَا, wa-laʾin zālatā, "and if they vanished"; ∴ [a hypothetical scenario of the withdrawal of divine support])
[35.41d] ইন আমসাকাহুমা মিন আহাদিন (إِنْ أَمْسَكَهُمَا مِنْ أَحَدٍ, in amsakahumā min aḥadin, "none [could] hold them after Him"; ∴ [humanity's utter inability to sustain the laws of physics independently])
[35.41e] ইন্নাহু কানা হালিমান গাফুরা (إِنَّهُۥ كَانَ حَلِيمًا غَفُورًا, innahu kāna ḥalīman ghafūran, "Indeed He is Forbearing, Forgiving"; √ḥ-l-m "patience/forbearance" + √gh-f-r; ∴ [divine patience allows the universe to persist despite human transgression])
Comments:
[35.41: The Divine Grip of Qayyumiyyah]
This verse is central to Islamic cosmology, asserting that the universe is not a self-sustaining clockwork but requires the continuous "holding" (imsāk) of Allah. While modern physics describes gravity and electromagnetic forces, the Qur'an identifies the Source of these constants. Al-Qurṭubī notes that the attributes Ḥalīm (Forbearing) and Ghafūr (Forgiving) are used here because human sins are enough to cause the heavens to "split," yet Allah sustains the world as a mercy. This links back to the opening verse regarding the Originator (Fāṭir), moving from the act of "splitting into being" to the act of "holding in existence."
• The immutable laws of divine justice respond to arrogance and the breach of oaths.
[35.42a] ওয়া আকসামু বিল্লাহি (وَأَقْسَمُوا۟ بِٱللَّهِ, wa-aqsamū billāhi, "And they swore by Allah"; √q-s-m "divide/oath" · Anchor: [oath-taking] · Chain: [portioning] → [solemn vow]; ∴ [the pre-Islamic Arabs' claim of commitment to potential guidance])
[35.42b] জাহদা আইমানিহিম (جَهْدَ أَيْمَٰنِهِمْ, jahda aymānihim, "their most binding oaths"; √j-h-d "effort/strive" + √y-m-n "right hand/oath"; ∴ [the emphatic, yet ultimately insincere, nature of their promises])
[35.42c] লাইন জা-আহুম নাযীর (لَئِن جَآءَهُمْ نَذِيرٌ, laʾin jāʾahum nadhīrun, "if came to them a warner"; [see 35.23a]; ∴ [their hypothetical claim that they would embrace a prophet])
[35.42d] লায়াকুনুন্না আহদা (لَيَكُونُنَّ أَهْدَىٰ, layakūnuna ahdā, "they would be more guided"; √h-d-y; ∴ [claiming they would surpass previous nations in devotion])
[35.42e] মিন ইহদাল-উমাম (مِنْ إِحْدَى ٱلْأُمَمِ, min iḥdā al-umami, "than any of the nations"; ∴ [arrogance regarding their own spiritual potential compared to others])
[35.42f] ফালাম্মা জা-আহুম নাযীর (فَلَمَّا جَآءَهُمْ نَذِيرٌ, falammā jāʾahum nadhīrun, "but when came to them a warner"; ∴ [the moment of actual testing with the arrival of Muhammad ﷺ])
[35.42g] মা যাদাহুম ইল্লা নুফুরা (مَّا زَادَهُمْ إِلَّا نُفُورًا, mā zādahum illā nufūran, "not it increased them but aversion"; √n-f-r "flee/avert" · Anchor: [startled animal/fleeing]; ∴ [the paradox of truth: it causes the insincere to flee rather than submit])
[35.43a] ইসতিগবারান ফিল-আরদি (ٱسْتِكْبَارًا فِى ٱلْأَرْضِ, istikbāran fī al-arḍi, "arrogance in the earth"; √k-b-r "great" · Anchor: [largeness] · Chain: [seeking greatness] → [pride]; ∴ [the root cause of rejection: a refusal to acknowledge a higher authority])
[35.43b] ওয়া মাকরাস-সাইয়ি' (وَمَكْرَ ٱلسَّيِّئِ, wa-makra as-sayyi'i, "and plotting of evil"; √m-k-r + √s-w-ʾ; ∴ [deception used as a tool to oppose the divine message])
[35.43c] ওয়া লা ইয়াহিকুল-মাকরুস-সাইয়ি' (وَلَا يَحِيقُ ٱلْمَكْرُ ٱلسَّيِّئُ, walā yaḥīqu al-makru as-sayyi'u, "and not encompasses the evil plotting"; √ḥ-y-q "surround/encompass"; ∴ [the law of moral blowback; evil schemes inevitably entangle the schemer])
[35.43d] ইল্লা বি-আহলিহি (إِلَّا بِأَهْلِهِۦ, illā bi-ahlihi, "except its people/authors"; ∴ [the ultimate target of a malicious plot is the one who devised it])
[35.43e] ফাহাল ইয়ানযুরুনা (فَهَلْ يَنظُرُونَ, fahal yanẓurūna, "then do they wait?"; √n-z-r "wait/see"; ∴ [a rhetorical question about the expectation of consequences])
[35.43f] ইল্লা সুন্নাতাল-আউওয়ালিন (إِلَّا سُنَّتَ ٱلْأَوَّلِينَ, illā sunnata al-awwalīna, "except the Way of the ancients"; √s-n-n "path/flow/law" · Anchor: [watered path/stream] · Chain: [established pattern]; ∴ [the immutable historical law governing the destruction of defiant nations])
[35.43g] ফা-লান তাজিদা লিসুন্নাতিল্লাহি (فَلَن تَجِدَ لِسُنَّتِ ٱللَّهِ, falan tajida lisunnati Allāhi, "so never will you find for the Way of Allah"; ∴ [the fixity of divine principles in human history])
[35.43h] তাবদিলা ওয়া লান তাজিদা তাহবিলা (تَبْدِيلًا وَلَن تَجِدَ... تَحْوِيلًا, tabdīlan... wa-lan tajida... taḥwīlan, "any change... nor any turning"; √b-d-l "change" + √ḥ-w-l "turn/transfer"; ∴ [divine laws are neither altered in nature nor transferred to other parties; absolute consistency])
Comments:
[35:42–43: The Immutable Sunnah]
Al-Māturīdī and al-Rāzī highlight the psychological irony in verse 42: the Meccans boasted they would be better than the Jews or Christians (ihdā al-umam) if a Prophet came to them, yet they became the most fierce in nufūr (aversion). The term Sunnat al-Awwalīn refers to the historical precedent where arrogance (istikbār) and evil plotting (makr) lead to civilizational collapse. A key legal-spiritual maxim is established in verse 43: "evil plotting encompasses none but its authors," a principle of poetic justice. The closing emphasize on the lack of tabdīl (change) and taḥwīl (turning) serves as a warning that the "laws of history" are as fixed as the "laws of physics" mentioned in verse 41.
• The ruins of the past and the respite of the present point to the finality of the appointed term.
[35.44a] আওয়ালাম ইয়াসিরু ফিল-আরদি (أَوَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ, awa-lam yasīrū fī al-arḍi, "Have they not traveled in the land?"; √s-y-r "travel" · Anchor: [movement/journey]; ∴ [an invitation to archaeological and historical observation as a form of reflection])
[35.44b] ফাইয়ানযুরু কাইফা কানা আকিবাতু (فَيَنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ, fa-yanẓurū kayfa kāna ʿāqibatu, "and seen how was the end of..."; √ʿ-q-b "heel/follow" · Anchor: [heel] · Chain: [that which follows] → [consequence/end]; ∴ [observing the long-term results of previous civilizations' choices])
[35.44c] আল্লাযিনা মিন কাবলিহিম (ٱلَّذِينَ مِن قَبْلِهِمْ, alladhīna min qablihim, "those from before them"; ∴ [learning from the collective memory of the human species])
[35.44d] ওয়া কানু আশাদ্দা মিনহুম কুউওয়াহ (وَكَانُوٓا۟ أَشَدَّ مِنْهُمْ قُوَّةً, wa-kānū ashadda minhum quwwatan, "and they were stronger than them [in] power"; √q-w-y "be strong" · Anchor: [sinew/rope]; ∴ [refuting the Meccan sense of security; greater empires than theirs have fallen])
[35.44e] ওয়া মা কানাল্লাহু লি-ইউ'জিযাহু (وَمَا كَانَ ٱللَّهُ لِيُعْجِزَهُۥ, wa-mā kāna Allāhu liyuʿjizahu, "and not is Allah such that [any thing] escapes Him"; √ʿ-j-z "be weak/escape" · Anchor: [hindquarter/weakness]; ∴ [divine power is never frustrated by human strength or technology])
[35.44f] মিন শাইয়িন ফিস-সামাওয়াতি ওয়ালা ফিল-আরদ (مِن شَىْءٍ فِى ٱلسَّمَٰوَٰتِ وَلَا فِى ٱلْأَرْضِ, min shay'in fī as-samāwāti walā fī al-arḍi; ∴ [the universal reach of divine adjudication; nowhere to hide in the cosmos])
[35.45a] ওয়া লাও ইউ-আখিযুল্লাহুন-নাসা (وَلَوْ يُؤَاخِذُ ٱللَّهُ ٱلنَّاسَ, wa-law yuʾākhidhu Allāhu an-nāsa, "And if Allah were to punish mankind"; √ʾ-kh-dh "seize" · Anchor: [taking/grasping]; ∴ [the hypothetical immediate application of justice for every human error])
[35.45b] বিমা কাসাবু (بِمَا كَسَبُوا۟, bimā kasabū, "for what they earned"; √k-s-b "earn/acquire" · Anchor: [gain/labor]; ∴ [the moral 'wages' of human action])
[35.45c] মা তারাকা আলা যাহরিহা (مَا تَرَكَ عَلَىٰ ظَهْرِهَا, mā taraka ʿalā zahrihā, "not [He] would leave on its back"; √z-h-r "back" · Anchor: [back/surface]; ∴ [the earth as a beast of burden carrying life on its 'back'])
[35.45d] মিন দাব্বাহ (مِن دَآبَّةٍ, min dābbatin, "any moving creature"; [see 35.28b]; ∴ [human sin is so grave it would warrant the total extinction of all biological life])
[35.45e] ওয়া লাকিন ইউ-আখখিরুহুম (وَلَٰكِن يُؤَخِّرُهُمْ, walākin yuʾakhkhiruhum, "but He delays them"; √ʾ-kh-r "last/delay"; ∴ [divine mercy manifests as a temporal respite to allow for repentance])
[35.45f] ইলা আজালিন মুসাম্মা (إِلَىٰٓ أَجَلٍ مُّسَمًّى, ilā ajalin musamman, "to a term appointed"; [see 35.13d]; ∴ [the existence of a fixed deadline for both individuals and the universe])
[35.45g] ফা-ইযা জা-আ আজালুহুম (فَإِذَا جَآءَ أَجَلُهُمْ, fa-idhā jāʾa ajaluhum, "then when comes their term"; ∴ [the moment of transition from the realm of action to the realm of judgment])
[35.45h] ফা-ইন্নাল্লাহা কানা বি-ইবাদিহি বাছীরা (فَإِنَّ ٱللَّهَ كَانَ بِعِبَادِهِۦ بَصِيرًۢا, fa-inna Allāha kāna bi-ʿibādihi baṣīran, "then indeed Allah is, of His servants, Seeing"; √b-ṣ-r; ∴ [the final note of the Surah: the constant, watchful gaze of the Creator over the deeds of His creatures])
Comments:
[35:44–45: The Mercy of Delay]
The Surah concludes by moving from the cosmic "Holding" (v. 41) to the historical "Delay" (taʾkhīr). Al-Qurṭubī explains that verse 45 is a profound statement on the impact of human sin; if Allah judged instantly, the Earth’s "back" (zahr) would be emptied of all life, including animals, because of the corruption caused by humans. However, the Fāṭir (Originator) provides an Ajal Musamman (Appointed Term), a window of grace. The final attribute Baṣīr (All-Seeing) serves as a thematic bookend to the earlier attribute ʿAlīm (All-Knowing) in verse 38; it reminds the reader that while the punishment is delayed, the observation is constant. The Surah thus ends on a note of vigilance, balancing the vastness of divine power with the intimacy of divine oversight.
Summary:
• Absolute gratitude (al-hamdu; h-m-d; praise with love) belongs exclusively to Allah (lillahi; l-h; the singular object of worship), the Primal Cleaver and Originator (fatiri; f-t-r; splitting the void into existence) who established the cosmos. In His sovereign design, He appoints angels (al-mala'ikati; m-l-k; celestial messengers) as envoys (rusulan; r-s-l; dispatched carriers of revelation) equipped with wings (ajnihatin; j-n-h; instruments of power and flight) of 2, 3, and 4. Divine will dictates the complexity of creation (fil-khalqi; kh-l-q; proportioned making), and His control over mercy (rahmatin; r-h-m; nurturing grace) is absolute; when opened, none can withhold (mumsika; m-s-k; grasping/preventing) it, and when retained, none can release it.
• Humanity (an-nasu; n-s; the human species) is challenged to acknowledge that no creator (khaliqin; kh-l-q; one who proportions) exists other than the One who provides sustenance. Succumbing to the delusion (tu'fakuna; '-f-k; to be turned away/distorted) of idolatry ignores the solid reality (haqqun; h-q-q; solid reality) of the afterlife in favor of the deceptive near-life (ad-dunya; d-n-w; the low/proximate world). Satan (ash-shaytana; sh-t-n; the distant rebel) is defined as a perpetual enemy (aduwwun; '-d-w; transgressor) who recruits his party (hizbahu; h-z-b; social/spiritual group) specifically to populate the Blaze (as-sa'iri; s-'-r; kindled fire).
• Natural cycles serve as theological proofs; winds (ar-riyaha; r-w-h; atmospheric breath) drive clouds (sahaban; s-h-b; dragging masses) to revive dead land, modeling the mechanism of Resurrection (an-nushuru; n-sh-r; unrolling/spreading life). Pure speech (al-kalimu at-tayyibu; k-l-m + t-y-b; sweet/good words) ascends (yas'adu; s-'-d; climbing upward) to the Divine, ratified by righteous action. The biosphere contains two seas (al-bahrani; b-h-r; vast waters)—one fresh and one salt (milhun; m-l-h; mineral)—which paradoxically yield identical bounty, while idols possess not even a date-stone skin (qitmir; q-t-m-r; insignificant membrane).
• Human poverty (al-fuqara'u; f-q-r; one with a broken back/needy) contrasts with Divine self-sufficiency. The legacy of the Book divides heirs into those who wrong themselves, the moderate, and the foremost (sabiqun; s-b-q; racing/surpassing). While the righteous find a home of permanence (al-muqamati; q-w-m; staying/standing) free of weariness (nasabun; n-s-b; physical fatigue), the damned face the abyss (jahannama; j-h-n-m; deep/grim abyss). History follows an immutable path (sunnat; s-n-n; established path/way) where punishment is delayed by forbearance to prevent the immediate extinction of all locomotive life (dabbatin; d-b-b; crawling/locomotive being).
Key Ideas:
• The Originator (fatiri; f-t-r; splitting the void into existence) designs a celestial hierarchy where angels (al-mala'ikati; m-l-k; celestial messengers) serve as winged envoys (rusulan; r-s-l; dispatched carriers of revelation).
• Divine authority regulates the flow of mercy (rahmatin; r-h-m; nurturing grace); whatever is opened cannot be withheld (mumsika; m-s-k; grasping/preventing) by any other force.
• The sensory world, or near-life (ad-dunya; d-n-w; the low/proximate world), deceptively distracts from the solid reality (haqqun; h-q-q; solid reality) of the afterlife.
• Satan (ash-shaytana; sh-t-n; the distant rebel) operates as an active enemy (aduwwun; '-d-w; transgressor), recruiting followers solely for the Blaze (as-sa'iri; s-'-r; kindled fire).
• Biological resurrection is modeled by the wind (ar-riyaha; r-w-h; atmospheric breath) reviving dead land, serving as a template for the spreading of life (an-nushuru; n-sh-r; unrolling/spreading life).
• Pure speech (al-kalimu at-tayyibu; k-l-m + t-y-b; sweet/good words) mechanically ascends to the Divine but requires righteous deeds for elevation and acceptance.
• The aquatic ecosystem comprises two seas (al-bahrani; b-h-r; vast waters)—one fresh and one salt (milhun; m-l-h; mineral)—that both provide food and ornaments (hilyatan; h-l-y; beauty/pearls).
• Idols function with zero utility, controlling not even a membrane (qitmir; q-t-m-r; insignificant membrane), and will disown their worshippers.
• The heirs of the Book are categorized into three moral distinct groups: self-wrongers, the moderate, and the foremost (sabiqun; s-b-q; racing/surpassing).
• Divine justice follows an immutable path (sunnat; s-n-n; established path/way) where immediate punishment is withheld to allow life (dabbatin; d-b-b; crawling/locomotive being) to continue for a set term.
• The Creator fashions angels (al-mala'ikati; m-l-k; celestial messengers) with varying wing configurations of two, three, and four.
• Rain-bearing clouds are driven to dead earth to physically demonstrate the mechanism of the Resurrection (an-nushuru; n-sh-r; unrolling/spreading life).
• Human biological development is mapped from dust to a fluid drop, evolving into gendered pairs (azwajan; z-w-j; complementary genders).
• Ships (al-fulka; f-l-k; rounded vessels) are described cleaving through waters of differing salinity to facilitate commerce.
• Mountains are described as having distinct tracts (judadun; j-d-d; streaks/paths) of white, red, and raven-black (gharabibu sud; gh-r-b + s-w-d; raven-black).
• The damned emit high-pitched screams (yastarikhuna; s-r-kh; high-pitched crying) in Hell, begging for a return to earth to perform good deeds.
Keywords:
al-hamdu (al-hamdu; h-m-d; praise with love) – Absolute gratitude and praise belonging exclusively to the Divine.
lillahi (lillahi; l-h; the singular object of worship) – The deity to whom all worship and praise are directed.
fatiri (fatiri; f-t-r; splitting the void into existence) – The attribute of God as the Primal Cleaver and Originator of the heavens and earth.
as-samawati (as-samawati; s-m-w; lofty celestial realms) – The heavens or high skies created by the Originator.
wal-ardi (wal-ardi; '-r-d; terrestrial foundation) – The earth, serving as the lower foundation of creation.
ja'ili (ja'ili; j-'-l; functional placement) – The act of appointing or placing beings into specific functions.
al-mala'ikati (al-mala'ikati; m-l-k; celestial messengers) – Angels appointed as envoys in the divine hierarchy.
rusulan (rusulan; r-s-l; dispatched carriers of revelation) – Envoys or messengers sent with specific divine commissions.
uli (uli; '-w-l; possessors of) – Those endowed with or possessing specific attributes (here, wings).
ajnihatin (ajnihatin; j-n-h; instruments of power and flight) – Wings possessed by angels, numbering two, three, or four.
yazidu (yazidu; z-y-d; addition/surplus) – The divine act of increasing complexity or number within creation.
fil-khalqi (fil-khalqi; kh-l-q; proportioned making) – The creation or proportioned making of the universe.
ma yasha'u (ma yasha'u; sh-y-'; sovereign volition) – The absolute will of God to do as He pleases.
qadirun (qadirun; q-d-r; possessing exact measure and power) – The competence and power of God over all things.
'ala kulli shay'in ('ala kulli shay'in; encompassing totality) – The scope of divine power covering every single thing.
yaftahi (yaftahi; f-t-h; removing barriers) – The act of opening, specifically regarding gates of mercy.
rahmatin (rahmatin; r-h-m; nurturing grace) – Divine mercy or grace sent to mankind.
lin-nasi (lin-nasi; n-s; sociable humans) – Mankind, the recipients of divine mercy or warning.
mumsika (mumsika; m-s-k; grasping/preventing) – The force or act of withholding or holding back.
mursila (mursila; r-s-l; releasing a flow) – The act of dispatching or releasing what was withheld.
al-'aziz (al-'aziz; '-z-z; unassailable strength) – The Invincible, possessing ultimate strength.
al-hakim (al-hakim; h-k-m; judicial precision) – The Wise, possessing ultimate judicial wisdom.
an-nasu (an-nasu; n-s; the human species) – The collective human race summoned to remember divine favors.
udhkuru (udhkuru; dh-k-r; mental recall) – The command to consciously remember or recall favors.
ni'mata (ni'mata; n-'-m; delight/ease) – Specific favors or blessings bestowed by God.
khaliqin (khaliqin; kh-l-q; one who proportions) – A creator who shapes and proportions; used in a rhetorical challenge.
ghayru Allahi (ghayru Allahi; exclusion of rivals) – The concept of there being no other than Allah.
yarzuqukum (yarzuqukum; r-z-q; continuous sustenance) – The act of providing sustenance from heaven and earth.
tu'fakuna (tu'fakuna; '-f-k; to be turned away/distorted) – The state of being deluded or turned away from truth to falsehood.
yukadhdhibuka (yukadhdhibuka; k-dh-b; speaking falsehood) – The act of denying or calling the Prophet a liar.
wa'da (wa'da; w-'-d; binding covenant) – The promise of the afterlife, described as true.
haqqun (haqqun; h-q-q; solid reality) – Ontological truth or reality, referring to the afterlife.
ad-dunya (ad-dunya; d-n-w; the low/proximate world) – The near, low life of this world that seduces humanity.
al-gharur (al-gharur; gh-r-r; the lure/Satan) – The Great Deceiver or arch-tempter.
ash-shaytana (ash-shaytana; sh-t-n; the distant rebel) – Satan, the adversary of humanity.
'aduwwun ('aduwwun; '-d-w; transgressor) – An enemy who crosses boundaries to cause harm.
hizbahu (hizbahu; h-z-b; social/spiritual group) – The party or faction recruited by Satan.
as-sa'iri (as-sa'iri; s-'-r; kindled fire) – The Blazing Fire, the destination of Satan's party.
kafaru (kafaru; k-f-r; covering/concealing favor) – Those who suppress the truth or disbelieve.
amanu (amanu; '-m-n; finding safety/conviction) – Those who trust or believe in the divine truth.
as-salihati (as-salihati; s-l-h; rectifying actions) – Righteous deeds that correct or improve the soul.
maghfiratun (maghfiratun; gh-f-r; protective covering) – Forgiveness that shields the recipient from punishment.
'amalihi ('amalihi; '-m-l; labor/action) – A person's deeds or actions.
zuyyina (zuyyina; z-y-n; adorned) – The act of making evil deeds appear beautiful or decorative.
yudillu (yudillu; d-l-l; wandering) – The act of letting someone go astray or wander off the path.
yahdi (yahdi; h-d-y; internal illumination) – The act of guiding or lighting the internal path.
ar-riyaha (ar-riyaha; r-w-h; atmospheric breath) – Winds sent by God to move clouds.
tuthiru (tuthiru; th-w-r; agitate) – The action of stirring or agitating clouds.
sahaban (sahaban; s-h-b; dragging masses) – Clouds that are dragged by the wind.
mayyitin (mayyitin; m-w-t; lifeless) – Dead or lifeless land waiting for revival.
an-nushuru (an-nushuru; n-sh-r; unrolling/spreading life) – The Resurrection, analogous to the revival of dead land.
al-'izzata (al-'izzata; '-z-z; unassailable dignity) – Honor or dignity, which belongs solely to God.
al-kalimu at-tayyibu (al-kalimu at-tayyibu; k-l-m + t-y-b; sweet/good words) – Pure, good speech that ascends to God.
yas'adu (yas'adu; s-'-d; climbing upward) – The action of ascending or climbing.
turabin (turabin; t-r-b; mineral soil) – Dust or soil, the primary substance of human creation.
nutfatin (nutfatin; n-t-f; clear liquid) – A drop of fluid, the second stage of human creation.
azwajan (azwajan; z-w-j; complementary genders) – Pairs or mates, the result of biological development.
tahmilu (tahmilu; h-l-l; bearing a burden) – The act of a female carrying a fetus.
tada'u (tada'u; w-d-'; putting down) – The act of giving birth or delivering a burden.
bi-'ilmihi (bi-'ilmihi; '-l-m; certain awareness) – With His knowledge; divine omniscience regarding birth.
yu'marr (yu'marr; '-m-r; duration of vitality) – The lifespan or duration of life granted to a being.
yunqasu (yunqasu; n-q-s; diminished) – The shortening or diminishing of a lifespan.
kitab (kitab; k-t-b; prescribed writing) – The Master Record where all events and lifespans are archived.
al-bahrani (al-bahrani; b-h-r; vast waters) – The two seas, referring to fresh and salt water bodies.
'adhbun ('adhbun; '-dh-b; sweet/pleasant) – Fresh, sweet water.
sa'ighun (sa'ighun; s-w-gh; smooth swallowing) – Water that is easy to drink and swallow.
milhun (milhun; m-l-h; mineral) – Salt water.
hilyatan (hilyatan; h-l-y; beauty/pearls) – Ornaments or jewelry extracted from the sea.
talbasunaha (talbasunaha; l-b-s; covering the body) – The act of wearing ornaments extracted from the sea.
al-fulka (al-fulka; f-l-k; rounded vessels) – Ships or vessels.
mawakhira (mawakhira; m-kh-r; plowing) – The action of ships cleaving the water.
tashkurun (tashkurun; sh-k-r; acknowledging favor) – Expressing gratitude for divine bounty.
yuliju (yuliju; w-l-j; penetrating) – The merging or insertion of night into day and vice versa.
sakhkhara (sakhkhara; s-kh-r; compelling to law) – Subjecting the sun and moon to divine law.
ajalin (ajalin; '-j-l; set time) – An appointed term or fixed duration.
al-mulku (al-mulku; m-l-k; dominion) – Absolute sovereignty or kingdom.
qitmir (qitmir; q-t-m-r; insignificant membrane) – The thin skin on a date-stone; a metaphor for insignificance.
tad'uhum (tad'uhum; d-c-w; supplicate) – The act of calling upon or praying to idols.
al-qiyamati (al-qiyamati; q-w-m; standing/rising) – The Day of Standing or Resurrection.
yakfuruna (yakfuruna; k-f-r; deny) – The act of idols denying or disowning their worshippers.
al-fuqara'u (al-fuqara'u; f-q-r; one with a broken back/needy) – The state of absolute poverty or neediness of mankind.
al-ghaniyyu (al-ghaniyyu; gh-n-y; free of want) – The Self-Sufficient (God).
al-hamidu (al-hamidu; h-m-d; intrinsically excellent) – The Praiseworthy (God).
jadidin (jadidin; j-d-d; fresh/cut) – A new creation.
wizra (wizra; w-z-r; heavy weight) – A burden of sin or responsibility.
dha qurba (dha qurba; q-r-b; near relation) – A close relative or kin.
tundhiru (tundhiru; n-dh-r; cautioning) – The act of warning or delivering a prophetic caution.
yakhshawna (yakhshawna; kh-sh-y; internalized awe) – Those who fear or hold awe for the Lord.
al-ghaybi (al-ghaybi; gh-y-b; reality beyond senses) – The Unseen realm.
as-salata (as-salata; s-l-w; ritual connection) – The established prayer.
al-'a'ma (al-'a'ma; '-m-y; sightless) – The blind person; metaphor for spiritual blindness.
al-basiru (al-basiru; b-s-r; perceiving) – The seeing person; metaphor for spiritual insight.
az-zulumatu (az-zulumatu; z-l-m; absence of light) – Darkness; metaphor for ignorance or falsehood.
an-nuru (an-nuru; n-w-r; luminous path) – Light; metaphor for guidance and truth.
az-zillu (az-zillu; z-l-l; protection) – Shade or shadow.
al-haruru (al-haruru; h-r-r; burning wind) – Scorching heat.
ummatin (ummatin; '-m-m; community/matrix) – A nation or community.
nadhirun (nadhirun; n-dh-r; one who alerts) – A warner sent to a community.
akhadhtu (akhadhtu; '-kh-dh; grasping) – Divine seizure or punishment.
al-kitabi al-muniri (al-kitabi al-muniri; k-t-b + n-w-r; luminous book) – The enlightening scripture.
thamaratin (thamaratin; th-m-r; results/produce) – Fruits or produce generated by rain.
alwanuha (alwanuha; l-w-n; hues) – The diverse colors of fruits.
judadun (judadun; j-d-d; streaks/paths) – Tracts or streaks in mountains.
gharabibu sud (gharabibu sud; gh-r-b + s-w-d; raven-black) – Intense black rocks or tracts.
al-an'ami (al-an'ami; n-'-m; soft/blessed cattle) – Livestock or cattle.
al-'ulama'u (al-'ulama'u; '-l-m; those who know) – The knowledgeable scholars who truly fear God.
tijaratan (tijaratan; t-j-r; trade/investment) – Spiritual commerce or trade that never fails.
anfaqu (anfaqu; n-f-q; expending wealth) – The act of spending in charity.
awrathna (awrathna; w-r-th; survival of legacy) – The act of causing a community to inherit the Book.
zalimun (zalimun; z-l-m; unjust/displacing truth) – One who wrongs their own soul.
muqtasidun (muqtasidun; q-s-d; aiming for the middle) – One who is moderate or follows a middle course.
sabiqun (sabiqun; s-b-q; racing/surpassing) – One who is foremost in good deeds.
jannatu 'adnin (jannatu 'adnin; j-n-n + '-d-n; hidden/permanent gardens) – Gardens of Eden/Perpetuity.
harirun (harirun; h-r-r; smooth/freeing fabric) – Silk worn in Paradise.
al-hazana (al-hazana; h-z-n; roughness of heart/sorrow) – Grief or sorrow removed in Paradise.
al-muqamati (al-muqamati; q-w-m; staying/standing) – The abode of permanence/staying.
nasabun (nasabun; n-s-b; physical fatigue) – Weariness or hardship.
lughubun (lughubun; l-gh-b; mental burnout) – Fatigue or exhaustion.
jahannama (jahannama; j-h-n-m; deep/grim abyss) – Hellfire.
fayamutu (fayamutu; m-w-t; dying) – The act of dying (denied to those in Hell).
yastarikhuna (yastarikhuna; s-r-kh; high-pitched crying) – Screaming or crying out for help.
nu'ammirkum (nu'ammirkum; '-m-r; granted life) – Being given a sufficient lifespan to reflect.
yum siku (yumsiku; m-s-k; grasping/retaining) – The act of holding the heavens and earth in place.
tazula (tazula; z-w-l; deviating/ceasing) – The vanishing or ceasing of the heavens and earth.
haliman (haliman; h-l-m; patient) – Forbearing or patient (God).
istikbaran (istikbaran; k-b-r; seeking greatness) – Arrogance or behaving proudly in the land.
al-makru (al-makru; m-k-r; scheming) – Evil plotting or scheming.
sunnat (sunnat; s-n-n; established path/way) – The established way or law of Allah.
tabdilan (tabdilan; b-d-l; alteration) – Change or alteration in divine law.
tahvilan (tahvilan; h-w-l; transfer) – Turning or transfer of divine law.
kasabu (kasabu; k-s-b; acquired) – What people have earned or acquired of deeds.
dabbatin (dabbatin; d-b-b; crawling/locomotive being) – Any moving or crawling creature on earth.