Kashani Tafsir

Abd al-Razzaq al-Kashani — b. 650 AH / 1252 CE · d. 730 AH / 1329 CE Sunni (Sufi) Akbari Sufi (school of Ibn Arabi)

Kashani Tafsir Fatir فَاطِر (The Angels, Originator, The Creator) 45 verses · Meccan

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بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ
In the name of God, the Most Gracious, the Most Merciful
35:1 ›
ٱلۡحَمۡدُ لِلَّهِ فَاطِرِ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِ جَاعِلِ ٱلۡمَلَـٰۤىِٕكَةِ رُسُلًا أُو۟لِیۤ أَجۡنِحَةࣲ مَّثۡنَىٰ وَثُلَـٰثَ وَرُبَـٰعَۚ یَزِیدُ فِی ٱلۡخَلۡقِ مَا یَشَاۤءُۚ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَیۡءࣲ قَدِیرࣱ ۝١
Abdel Haleem
Praise be to God, Creator of the heavens and earth, who made angels messengers with two, three, four [pairs of] wings. He adds to creation as He will: God has power over everything
Abd al-Razzaq al-Kashani

Praise belongs to God, the Creator of the heavens and the earth, who appointed the angels as messengers having wings, two, three, and four. He adds to creation as He wills. “The praise belongs to God; that which belongs to Me is the praise by which I praise Myself, not your praise. The praise that is worthy of Me is the praise that comes from Me, not that which comes from you. What would come from water and dust worthy of My exalted majesty and ever- lasting beauty? How can the description of newly arrived things find access to the Eternal? How can that which undergoes annihilation reach the subsistent Real? How can that which was not, then came to be, praise Him who always was and always will be? O Adamite, your praise is defective because of your request for pardon and forgiveness. How can the defective be suited for the Pres- ence of Exalted Majesty? A majesty that is incomparable with defect and hallowed beyond infir- mity must have the praise of the Haqiqah, and that is nothing other than praise by Me, who am the Lord. For I am the Real, and My attributes are the Haqiqah. My servant, now I bring forth praise that is worthy of Myself. You also, bring forth praise of Me worthy of yourself, in the measure of your possibility. Then I will take your metaphor and through My generosity make it accord with the Haqiqah. I will make its ruling property the ruling property of the Haqiqah. If you say 'Amen' and your words conform with My saying 'Amen,' I will forgive you your sins. So when you praise Me and your praise of Me conforms with My praise of Me, how can any imagination carry and how can any mind contain the caress and robe of honor that I will bestow upon you?” Listen while I confirm these words with their like: The Exalted Lord says, “God bears wit- ness that there is no god but He” [3:18]. Before you bore witness, He Himself bore witness, for your bearing witness is defective because of the request to attain the promise of paradise and to safeguard against the threat of hell. Moreover, your bearing witness is temporal, but His attributes are beginningless and everlasting.

Praise belongs to God, the Creator of the heavens and the earth, who appointed the angels as messengers having wings, two, three, and four. He adds to creation as He wills. “The praise belongs to God; that which belongs to Me is the praise by which I praise Myself, not your praise. The praise that is worthy of Me is the praise that comes from Me, not that which comes from you. What would come from water and dust worthy of My exalted majesty and ever- lasting beauty? How can the description of newly arrived things find access to the Eternal? How can that which undergoes annihilation reach the subsistent Real? How can that which was not, then came to be, praise Him who always was and always will be? O Adamite, your praise is defective because of your request for pardon and forgiveness. How can the defective be suited for the Pres- ence of Exalted Majesty? A majesty that is incomparable with defect and hallowed beyond infir- mity must have the praise of the Haqiqah, and that is nothing other than praise by Me, who am the Lord. For I am the Real, and My attributes are the Haqiqah. My servant, now I bring forth praise that is worthy of Myself. You also, bring forth praise of Me worthy of yourself, in the measure of your possibility. Then I will take your metaphor and through My generosity make it accord with the Haqiqah. I will make its ruling property the ruling property of the Haqiqah. If you say 'Amen' and your words conform with My saying 'Amen,' I will forgive you your sins. So when you praise Me and your praise of Me conforms with My praise of Me, how can any imagination carry and how can any mind contain the caress and robe of honor that I will bestow upon you?” Listen while I confirm these words with their like: The Exalted Lord says, “God bears wit- ness that there is no god but He” [3:18]. Before you bore witness, He Himself bore witness, for your bearing witness is defective because of the request to attain the promise of paradise and to safeguard against the threat of hell. Moreover, your bearing witness is temporal, but His attributes are beginningless and everlasting.

Connections 1 multi-source 3 commentators

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35:2 ›
مَّا یَفۡتَحِ ٱللَّهُ لِلنَّاسِ مِن رَّحۡمَةࣲ فَلَا مُمۡسِكَ لَهَاۖ وَمَا یُمۡسِكۡ فَلَا مُرۡسِلَ لَهُۥ مِنۢ بَعۡدِهِۦۚ وَهُوَ ٱلۡعَزِیزُ ٱلۡحَكِیمُ ۝٢
Abdel Haleem
No one can withhold the blessing God opens up for people, nor can anyone but Him release whatever He withholds: He is the Almighty, the All Wise
Abd al-Razzaq al-Kashani

Whatever mercy God opens up to the people, none shall hold it back. In terms of understanding in the tongue of the Tariqah, this verse alludes to the opening of the folk of faith and recognition. Opening is a name for what comes from the Unseen unsought and unasked for. It is of two sorts: One is the influxes of provision and delightful life, unsought and unearned. The other is God-given knowledge, unlearned, conforming to the Shariah, never before heard, but familiar to the heart. The Pir of the Tariqah said, “Alas for this unlearnt knowledge! Sometimes I'm drowned in it, sometimes burnt by it.” In respect of this knowledge the speaker is the ocean, sometimes in flow, sometimes in ebb. When he stands in the station of expansiveness, he fills the world with limpidness. When he stands in the station of awe, he fills the world with human nature. Among the sorts of opening are beautiful dreams, the supplications of good people, and the acceptance of hearts. According to a report, “When God loves a servant, the folk of the heavens and the earth love him, and acceptance is placed for him in the earth.”

Whatever mercy God opens up to the people, none shall hold it back. In terms of understanding in the tongue of the Tariqah, this verse alludes to the opening of the folk of faith and recognition. Opening is a name for what comes from the Unseen unsought and unasked for. It is of two sorts: One is the influxes of provision and delightful life, unsought and unearned. The other is God-given knowledge, unlearned, conforming to the Shariah, never before heard, but familiar to the heart. The Pir of the Tariqah said, “Alas for this unlearnt knowledge! Sometimes I'm drowned in it, sometimes burnt by it.” In respect of this knowledge the speaker is the ocean, sometimes in flow, sometimes in ebb. When he stands in the station of expansiveness, he fills the world with limpidness. When he stands in the station of awe, he fills the world with human nature. Among the sorts of opening are beautiful dreams, the supplications of good people, and the acceptance of hearts. According to a report, “When God loves a servant, the folk of the heavens and the earth love him, and acceptance is placed for him in the earth.”

Connections 4 single-source 2 commentators

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No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

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Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

35:3 ›
یَـٰۤأَیُّهَا ٱلنَّاسُ ٱذۡكُرُوا۟ نِعۡمَتَ ٱللَّهِ عَلَیۡكُمۡۚ هَلۡ مِنۡ خَـٰلِقٍ غَیۡرُ ٱللَّهِ یَرۡزُقُكُم مِّنَ ٱلسَّمَاۤءِ وَٱلۡأَرۡضِۚ لَاۤ إِلَـٰهَ إِلَّا هُوَۖ فَأَنَّىٰ تُؤۡفَكُونَ ۝٣
Abdel Haleem
People, remember God’s grace towards you. Is there any creator other than God to give you sustenance from the heavens and earth? There is no god but Him. How can you be so deluded
Connections 4 single-source 1 commentator

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35:4 ›
وَإِن یُكَذِّبُوكَ فَقَدۡ كُذِّبَتۡ رُسُلࣱ مِّن قَبۡلِكَۚ وَإِلَى ٱللَّهِ تُرۡجَعُ ٱلۡأُمُورُ ۝٤
Abdel Haleem
If they call you a liar [Prophet], many messengers before you were also called liars: it is to God that all things will be returned
Connections 6 single-source 2 commentators

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35:5 ›
یَـٰۤأَیُّهَا ٱلنَّاسُ إِنَّ وَعۡدَ ٱللَّهِ حَقࣱّۖ فَلَا تَغُرَّنَّكُمُ ٱلۡحَیَوٰةُ ٱلدُّنۡیَا وَلَا یَغُرَّنَّكُم بِٱللَّهِ ٱلۡغَرُورُ ۝٥
Abdel Haleem
People! God’s promise is true, so do not let the present life deceive you. Do not let the Deceiver deceive you about God
Connections 2 single-source 1 commentator

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Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

35:6 ›
إِنَّ ٱلشَّیۡطَـٰنَ لَكُمۡ عَدُوࣱّ فَٱتَّخِذُوهُ عَدُوًّاۚ إِنَّمَا یَدۡعُوا۟ حِزۡبَهُۥ لِیَكُونُوا۟ مِنۡ أَصۡحَـٰبِ ٱلسَّعِیرِ ۝٦
Abdel Haleem
Satan is your enemy––so treat him as an enemy––and invites his followers only to enter the blazing fire
Connections 2 single-source 1 commentator

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Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

35:7 ›
ٱلَّذِینَ كَفَرُوا۟ لَهُمۡ عَذَابࣱ شَدِیدࣱۖ وَٱلَّذِینَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ لَهُم مَّغۡفِرَةࣱ وَأَجۡرࣱ كَبِیرٌ ۝٧
Abdel Haleem
Those who disbelieve will be punished severely; those who believe and do good deeds will be forgiven, and richly rewarded
35:8 ›
أَفَمَن زُیِّنَ لَهُۥ سُوۤءُ عَمَلِهِۦ فَرَءَاهُ حَسَنࣰاۖ فَإِنَّ ٱللَّهَ یُضِلُّ مَن یَشَاۤءُ وَیَهۡدِی مَن یَشَاۤءُۖ فَلَا تَذۡهَبۡ نَفۡسُكَ عَلَیۡهِمۡ حَسَرَ ٰتٍۚ إِنَّ ٱللَّهَ عَلِیمُۢ بِمَا یَصۡنَعُونَ ۝٨
Abdel Haleem
What about those whose evil deeds are made alluring to them so that they think they are good? God leaves whoever He will to stray and guides whoever He will. [Prophet], do not waste your soul away with regret for them: God knows exactly what they do
35:9 ›
وَٱللَّهُ ٱلَّذِیۤ أَرۡسَلَ ٱلرِّیَـٰحَ فَتُثِیرُ سَحَابࣰا فَسُقۡنَـٰهُ إِلَىٰ بَلَدࣲ مَّیِّتࣲ فَأَحۡیَیۡنَا بِهِ ٱلۡأَرۡضَ بَعۡدَ مَوۡتِهَاۚ كَذَ ٰلِكَ ٱلنُّشُورُ ۝٩
Abdel Haleem
It is God who sends forth the winds; they raise up the clouds; We drive them to a dead land and with them revive the earth after its death: such will be the Resurrection
Connections 7 single-source 1 commentator

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35:10 ›
مَن كَانَ یُرِیدُ ٱلۡعِزَّةَ فَلِلَّهِ ٱلۡعِزَّةُ جَمِیعًاۚ إِلَیۡهِ یَصۡعَدُ ٱلۡكَلِمُ ٱلطَّیِّبُ وَٱلۡعَمَلُ ٱلصَّـٰلِحُ یَرۡفَعُهُۥۚ وَٱلَّذِینَ یَمۡكُرُونَ ٱلسَّیِّءَاتِ لَهُمۡ عَذَابࣱ شَدِیدࣱۖ وَمَكۡرُ أُو۟لَـٰۤىِٕكَ هُوَ یَبُورُ ۝١٠
Abdel Haleem
If anyone desires power, all power belongs to God; good words rise up to Him and He lifts up the righteous deed, but a severe torment awaits those who plot evil and their plotting will come to nothing
Connections 7 single-source 1 commentator

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Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

35:11 ›
وَٱللَّهُ خَلَقَكُم مِّن تُرَابࣲ ثُمَّ مِن نُّطۡفَةࣲ ثُمَّ جَعَلَكُمۡ أَزۡوَ ٰجࣰاۚ وَمَا تَحۡمِلُ مِنۡ أُنثَىٰ وَلَا تَضَعُ إِلَّا بِعِلۡمِهِۦۚ وَمَا یُعَمَّرُ مِن مُّعَمَّرࣲ وَلَا یُنقَصُ مِنۡ عُمُرِهِۦۤ إِلَّا فِی كِتَـٰبٍۚ إِنَّ ذَ ٰلِكَ عَلَى ٱللَّهِ یَسِیرࣱ ۝١١
Abdel Haleem
It is God who created you from dust and later from a drop of fluid; then He made you into two sexes; no female conceives or gives birth without His knowledge; no person grows old or has his life cut short, except in accordance with a Record: all this is easy for God
Connections 7 single-source 1 commentator

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Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

35:12 ›
وَمَا یَسۡتَوِی ٱلۡبَحۡرَانِ هَـٰذَا عَذۡبࣱ فُرَاتࣱ سَاۤىِٕغࣱ شَرَابُهُۥ وَهَـٰذَا مِلۡحٌ أُجَاجࣱۖ وَمِن كُلࣲّ تَأۡكُلُونَ لَحۡمࣰا طَرِیࣰّا وَتَسۡتَخۡرِجُونَ حِلۡیَةࣰ تَلۡبَسُونَهَاۖ وَتَرَى ٱلۡفُلۡكَ فِیهِ مَوَاخِرَ لِتَبۡتَغُوا۟ مِن فَضۡلِهِۦ وَلَعَلَّكُمۡ تَشۡكُرُونَ ۝١٢
Abdel Haleem
The two bodies of water are not alike- one is palatable, sweet, and pleasant to drink, the other salty and bitter- yet from each you eat fresh fish and extract ornaments to wear, and in each you see the ships ploughing their course so that you may seek God’s bounty and be grateful
Abd al-Razzaq al-Kashani

Not equal are the two oceans, this one sweet, satisfying, delicious to drink, that one salty, bitter. This verse alludes to two states: turning toward God and turning away from God. Those who turn toward God are occupied with obeying Him and recognizing Him. Those who turn away from Him are shut off from worshiping Him and protest against His apportioning and decree. The former is the cause of union, and the latter the cause of deprivation and separation. These are two different oceans, one delicious and the other bitter, standing between the servant and God. One is the ocean of destruction, the other the ocean of salvation. This is their likeness: Five ships are traveling in the ocean of destruction: avarice, eye-service, persistence in acts of disobedience, heedlessness, and despair. Whoever sits in the ship of avarice will reach the shore of love for this world. Whoever sits in the ship of eye-service will reach the shore of hypocrisy. Whoever sits in the ship of persistence in acts of disobedience will reach the shore of wretchedness. Whoever sits in the ship of heedlessness will reach the shore of remorse. Whoever sits in the ship of despair will reach the shore of unbelief. As for the ocean of salvation, five ships are traveling on it: fear, hope, renunciation, recogni- tion, and tawḤīd. Whoever sits in the ship of fear will reach the shore of security. Whoever sits in the ship of hope will reach the shore of bestowal. Whoever sits in the ship of renunciation will reach the shore of proximity. Whoever sits in the ship of recognition will reach the shore of inti- macy. Whoever sits in the ship of tawḤīd will reach the shore of contemplation. The Pir of the Tariqah gave an eloquent admonition to his companions and friends. He said, “Dear friends, it is time to seek salvation from this ocean of destruction and rise up from this pit of lassitude. Do not sell subsistent bliss for this evanescent house! “A soul without service is estranged. Do not nurture the estranged! A heart without wakeful- ness is a ghoul. Do not be the companion of a ghoul! A soul without awareness is wind. Do not live in the wind! Do not be satisfied with name and description in place of meaning and reality! Do not feel secure from hidden deception! Always be careful about the outcome of the work at the last breath!” That poet spoke sweet words in fine verses: O heart, if you want the afterworld, keep your claws back from this world! Trade in gambling away life and choosing religion's road! Put your foot on this world and sew up the eye of name and reputation, seize hold of the afterworld and close down the road of pride and honor.

Not equal are the two oceans, this one sweet, satisfying, delicious to drink, that one salty, bitter. This verse alludes to two states: turning toward God and turning away from God. Those who turn toward God are occupied with obeying Him and recognizing Him. Those who turn away from Him are shut off from worshiping Him and protest against His apportioning and decree. The former is the cause of union, and the latter the cause of deprivation and separation. These are two different oceans, one delicious and the other bitter, standing between the servant and God. One is the ocean of destruction, the other the ocean of salvation. This is their likeness: Five ships are traveling in the ocean of destruction: avarice, eye-service, persistence in acts of disobedience, heedlessness, and despair. Whoever sits in the ship of avarice will reach the shore of love for this world. Whoever sits in the ship of eye-service will reach the shore of hypocrisy. Whoever sits in the ship of persistence in acts of disobedience will reach the shore of wretchedness. Whoever sits in the ship of heedlessness will reach the shore of remorse. Whoever sits in the ship of despair will reach the shore of unbelief. As for the ocean of salvation, five ships are traveling on it: fear, hope, renunciation, recogni- tion, and tawḤīd. Whoever sits in the ship of fear will reach the shore of security. Whoever sits in the ship of hope will reach the shore of bestowal. Whoever sits in the ship of renunciation will reach the shore of proximity. Whoever sits in the ship of recognition will reach the shore of inti- macy. Whoever sits in the ship of tawḤīd will reach the shore of contemplation. The Pir of the Tariqah gave an eloquent admonition to his companions and friends. He said, “Dear friends, it is time to seek salvation from this ocean of destruction and rise up from this pit of lassitude. Do not sell subsistent bliss for this evanescent house! “A soul without service is estranged. Do not nurture the estranged! A heart without wakeful- ness is a ghoul. Do not be the companion of a ghoul! A soul without awareness is wind. Do not live in the wind! Do not be satisfied with name and description in place of meaning and reality! Do not feel secure from hidden deception! Always be careful about the outcome of the work at the last breath!” That poet spoke sweet words in fine verses: O heart, if you want the afterworld, keep your claws back from this world! Trade in gambling away life and choosing religion's road! Put your foot on this world and sew up the eye of name and reputation, seize hold of the afterworld and close down the road of pride and honor.

Connections 2 single-source 1 commentator

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No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mentions (2) cited by only one commentator
By commentator who cites how many verses on this ayah

Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

35:13 ›
یُولِجُ ٱلَّیۡلَ فِی ٱلنَّهَارِ وَیُولِجُ ٱلنَّهَارَ فِی ٱلَّیۡلِ وَسَخَّرَ ٱلشَّمۡسَ وَٱلۡقَمَرَۖ كُلࣱّ یَجۡرِی لِأَجَلࣲ مُّسَمࣰّىۚ ذَ ٰلِكُمُ ٱللَّهُ رَبُّكُمۡ لَهُ ٱلۡمُلۡكُۚ وَٱلَّذِینَ تَدۡعُونَ مِن دُونِهِۦ مَا یَمۡلِكُونَ مِن قِطۡمِیرٍ ۝١٣
Abdel Haleem
He makes the night merge into the day and the day into the night; He has subjected the sun and the moon- each runs for an appointed term. Such is God your Lord: all control belongs to Him. Those you invoke beside Him do not even control the skin of a date stone
Connections 5 single-source 2 commentators

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mentions (5) cited by only one commentator
By commentator who cites how many verses on this ayah

Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

35:14 ›
إِن تَدۡعُوهُمۡ لَا یَسۡمَعُوا۟ دُعَاۤءَكُمۡ وَلَوۡ سَمِعُوا۟ مَا ٱسۡتَجَابُوا۟ لَكُمۡۖ وَیَوۡمَ ٱلۡقِیَـٰمَةِ یَكۡفُرُونَ بِشِرۡكِكُمۡۚ وَلَا یُنَبِّئُكَ مِثۡلُ خَبِیرࣲ ۝١٤
Abdel Haleem
if you call them they cannot hear you; if they could hear, they could not answer you; on the Day of Resurrection they will disown your idolatry. None can inform you [Prophet] like the One who is all aware
Connections 4 single-source 1 commentator

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mentions (4) cited by only one commentator
By commentator who cites how many verses on this ayah

Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

35:15 ›
۞ یَـٰۤأَیُّهَا ٱلنَّاسُ أَنتُمُ ٱلۡفُقَرَاۤءُ إِلَى ٱللَّهِۖ وَٱللَّهُ هُوَ ٱلۡغَنِیُّ ٱلۡحَمِیدُ ۝١٥
Abdel Haleem
People, it is you who stand in need of God- God needs nothing and is worthy of all praise
Abd al-Razzaq al-Kashani

O people, you are the poor toward God, and God is the Unneedy, the Praiseworthy. Know that poverty is of two sorts: the poverty of created nature and the poverty of attributes. The poverty of created nature is general, belonging to every newly arrived thing that has come into existence from nonexistence. The meaning of poverty is need. Every created thing needs the Creator-first for creation and second for nurture. Thus you know that God has no needs or requirements, and everything else has needs and requirements. This is why the Exalted Lord says, “God is the Unneedy, and you are the poor” [47:38]. As for the poverty of attributes, that is what the Lord of the Worlds said: “the poor emigrants” [59:8]. He specified the Messenger's Companions for this poverty and praised them for it, as He said: “For the poor, who are constrained in the path of God” [2:273]. He named them poor to disguise the wealth of their state and so that no one would know of their wealth. This is as they say: “Call me Arsalan so that no one will know who I am.” The Pir of the Tariqah said, “Friendship is built on disguise. The name 'king' for Solomon is the disguise of poverty. 'Disobedience' for Adam is the disguise of being chosen. The blessings that clothed Abraham disguised bosom friendship. This is because the stipulation of love is jeal-ousy. Friends do not show their state to just anyone.” Someone without an iota of being, who never gazes on the two worlds and who always keeps God's gaze before his eyes is called poor, for he lacks everything and is wealthy through the Real. One must have wealth in the breast, not in the storehouse. The poor man is he who sees no hand- hold in the two worlds other than the Real and does not gaze upon himself. He has recited the prayer of the dead over his own essence and attributes-as that chevalier said: “Endless passion has nothing to do with a heart that stays firm in its own attributes. When someone steps into the field of passion for the beautiful, night and day will recite for him the prayer of the dead.” [DS 209-10]

O people, you are the poor toward God, and God is the Unneedy, the Praiseworthy. Know that poverty is of two sorts: the poverty of created nature and the poverty of attributes. The poverty of created nature is general, belonging to every newly arrived thing that has come into existence from nonexistence. The meaning of poverty is need. Every created thing needs the Creator-first for creation and second for nurture. Thus you know that God has no needs or requirements, and everything else has needs and requirements. This is why the Exalted Lord says, “God is the Unneedy, and you are the poor” [47:38]. As for the poverty of attributes, that is what the Lord of the Worlds said: “the poor emigrants” [59:8]. He specified the Messenger's Companions for this poverty and praised them for it, as He said: “For the poor, who are constrained in the path of God” [2:273]. He named them poor to disguise the wealth of their state and so that no one would know of their wealth. This is as they say: “Call me Arsalan so that no one will know who I am.” The Pir of the Tariqah said, “Friendship is built on disguise. The name 'king' for Solomon is the disguise of poverty. 'Disobedience' for Adam is the disguise of being chosen. The blessings that clothed Abraham disguised bosom friendship. This is because the stipulation of love is jeal-ousy. Friends do not show their state to just anyone.” Someone without an iota of being, who never gazes on the two worlds and who always keeps God's gaze before his eyes is called poor, for he lacks everything and is wealthy through the Real. One must have wealth in the breast, not in the storehouse. The poor man is he who sees no hand- hold in the two worlds other than the Real and does not gaze upon himself. He has recited the prayer of the dead over his own essence and attributes-as that chevalier said: “Endless passion has nothing to do with a heart that stays firm in its own attributes. When someone steps into the field of passion for the beautiful, night and day will recite for him the prayer of the dead.” [DS 209-10]

Connections 3 multi-source 1 single-source 4 commentators

Multi-source connections cited by 2+ commentators

Single-source mention (1) cited by only one commentator
By commentator who cites how many verses on this ayah

Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

35:16 ›
إِن یَشَأۡ یُذۡهِبۡكُمۡ وَیَأۡتِ بِخَلۡقࣲ جَدِیدࣲ ۝١٦
Abdel Haleem
if He wills, He can do away with you and bring in a new creation
Connections 1 single-source 1 commentator

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mention (1) cited by only one commentator
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Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

35:17 ›
وَمَا ذَ ٰلِكَ عَلَى ٱللَّهِ بِعَزِیزࣲ ۝١٧
Abdel Haleem
that is not difficult for God
Connections 1 single-source 1 commentator

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mention (1) cited by only one commentator
By commentator who cites how many verses on this ayah

Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

35:18 ›
وَلَا تَزِرُ وَازِرَةࣱ وِزۡرَ أُخۡرَىٰۚ وَإِن تَدۡعُ مُثۡقَلَةٌ إِلَىٰ حِمۡلِهَا لَا یُحۡمَلۡ مِنۡهُ شَیۡءࣱ وَلَوۡ كَانَ ذَا قُرۡبَىٰۤۗ إِنَّمَا تُنذِرُ ٱلَّذِینَ یَخۡشَوۡنَ رَبَّهُم بِٱلۡغَیۡبِ وَأَقَامُوا۟ ٱلصَّلَوٰةَۚ وَمَن تَزَكَّىٰ فَإِنَّمَا یَتَزَكَّىٰ لِنَفۡسِهِۦۚ وَإِلَى ٱللَّهِ ٱلۡمَصِیرُ ۝١٨
Abdel Haleem
No burdened soul will bear the burden of another: even if a heavily laden soul should cry for help, none of its load will be carried, not even by a close relative. But you [Prophet] can only warn those who fear their Lord, though they cannot see Him, and keep up the prayer- whoever purifies himself does so for his own benefit–– everything returns to God
Connections 4 single-source 1 commentator

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mentions (4) cited by only one commentator
By commentator who cites how many verses on this ayah

Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

35:19 ›
وَمَا یَسۡتَوِی ٱلۡأَعۡمَىٰ وَٱلۡبَصِیرُ ۝١٩
Abdel Haleem
The blind and the seeing are not alike
Connections 8 single-source 2 commentators

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mentions (8) cited by only one commentator
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Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

35:20 ›
وَلَا ٱلظُّلُمَـٰتُ وَلَا ٱلنُّورُ ۝٢٠
Abdel Haleem
nor are darkness and light
Connections 8 single-source 2 commentators

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mentions (8) cited by only one commentator
By commentator who cites how many verses on this ayah

Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

35:21 ›
وَلَا ٱلظِّلُّ وَلَا ٱلۡحَرُورُ ۝٢١
Abdel Haleem
shade and heat are not alike
Connections 8 single-source 2 commentators

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mentions (8) cited by only one commentator
By commentator who cites how many verses on this ayah

Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

35:22 ›
وَمَا یَسۡتَوِی ٱلۡأَحۡیَاۤءُ وَلَا ٱلۡأَمۡوَ ٰتُۚ إِنَّ ٱللَّهَ یُسۡمِعُ مَن یَشَاۤءُۖ وَمَاۤ أَنتَ بِمُسۡمِعࣲ مَّن فِی ٱلۡقُبُورِ ۝٢٢
Abdel Haleem
nor are the living and the dead. God makes anyone He wills hear [His message]: you cannot make those in their graves hear
Connections 4 single-source 1 commentator

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mentions (4) cited by only one commentator
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35:23 ›
إِنۡ أَنتَ إِلَّا نَذِیرٌ ۝٢٣
Abdel Haleem
You are only here to warn them
Connections 4 single-source 1 commentator

Multi-source connections

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Single-source mentions (4) cited by only one commentator
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35:24 ›
إِنَّاۤ أَرۡسَلۡنَـٰكَ بِٱلۡحَقِّ بَشِیرࣰا وَنَذِیرࣰاۚ وَإِن مِّنۡ أُمَّةٍ إِلَّا خَلَا فِیهَا نَذِیرࣱ ۝٢٤
Abdel Haleem
We have sent you with the Truth as a bearer of good news and warning- every community has been sent a warner
Connections 4 single-source 1 commentator

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mentions (4) cited by only one commentator
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35:25 ›
وَإِن یُكَذِّبُوكَ فَقَدۡ كَذَّبَ ٱلَّذِینَ مِن قَبۡلِهِمۡ جَاۤءَتۡهُمۡ رُسُلُهُم بِٱلۡبَیِّنَـٰتِ وَبِٱلزُّبُرِ وَبِٱلۡكِتَـٰبِ ٱلۡمُنِیرِ ۝٢٥
Abdel Haleem
If they call you a liar, their predecessors did the same: messengers came to them with clear signs, scriptures, and enlightening revelatio
Connections 4 single-source 1 commentator

Multi-source connections

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Single-source mentions (4) cited by only one commentator
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35:26 ›
ثُمَّ أَخَذۡتُ ٱلَّذِینَ كَفَرُوا۟ۖ فَكَیۡفَ كَانَ نَكِیرِ ۝٢٦
Abdel Haleem
and afterwards I seized the disbelievers- how terrible My punishment was
Connections 4 single-source 1 commentator

Multi-source connections

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Single-source mentions (4) cited by only one commentator
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35:27 ›
أَلَمۡ تَرَ أَنَّ ٱللَّهَ أَنزَلَ مِنَ ٱلسَّمَاۤءِ مَاۤءࣰ فَأَخۡرَجۡنَا بِهِۦ ثَمَرَ ٰتࣲ مُّخۡتَلِفًا أَلۡوَ ٰنُهَاۚ وَمِنَ ٱلۡجِبَالِ جُدَدُۢ بِیضࣱ وَحُمۡرࣱ مُّخۡتَلِفٌ أَلۡوَ ٰنُهَا وَغَرَابِیبُ سُودࣱ ۝٢٧
Abdel Haleem
Have you [Prophet] not considered how God sends water down from the sky and that We produce with it fruits of varied colours; that there are in the mountains layers of white and red of various hues, and jet black
Connections 4 single-source 2 commentators

Multi-source connections

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Single-source mentions (4) cited by only one commentator
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35:28 ›
وَمِنَ ٱلنَّاسِ وَٱلدَّوَاۤبِّ وَٱلۡأَنۡعَـٰمِ مُخۡتَلِفٌ أَلۡوَ ٰنُهُۥ كَذَ ٰلِكَۗ إِنَّمَا یَخۡشَى ٱللَّهَ مِنۡ عِبَادِهِ ٱلۡعُلَمَـٰۤؤُا۟ۗ إِنَّ ٱللَّهَ عَزِیزٌ غَفُورٌ ۝٢٨
Abdel Haleem
that there are various colours among human beings, wild animals, and livestock too? It is those of His servants who have knowledge who stand in true awe of God. God is almighty, most forgiving
Connections 2 single-source 1 commentator

Multi-source connections

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Single-source mentions (2) cited by only one commentator
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35:29 ›
إِنَّ ٱلَّذِینَ یَتۡلُونَ كِتَـٰبَ ٱللَّهِ وَأَقَامُوا۟ ٱلصَّلَوٰةَ وَأَنفَقُوا۟ مِمَّا رَزَقۡنَـٰهُمۡ سِرࣰّا وَعَلَانِیَةࣰ یَرۡجُونَ تِجَـٰرَةࣰ لَّن تَبُورَ ۝٢٩
Abdel Haleem
Those who recite God’s scripture, keep up the prayer, give secretly and openly from what We have provided for them, may hope for a trade that will never decline
Connections 1 single-source 1 commentator

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mention (1) cited by only one commentator
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35:30 ›
لِیُوَفِّیَهُمۡ أُجُورَهُمۡ وَیَزِیدَهُم مِّن فَضۡلِهِۦۤۚ إِنَّهُۥ غَفُورࣱ شَكُورࣱ ۝٣٠
Abdel Haleem
He will repay them in full, and give them extra from His bounty. He is most forgiving, most appreciative
Connections 1 single-source 1 commentator

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mention (1) cited by only one commentator
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35:31 ›
وَٱلَّذِیۤ أَوۡحَیۡنَاۤ إِلَیۡكَ مِنَ ٱلۡكِتَـٰبِ هُوَ ٱلۡحَقُّ مُصَدِّقࣰا لِّمَا بَیۡنَ یَدَیۡهِۗ إِنَّ ٱللَّهَ بِعِبَادِهِۦ لَخَبِیرُۢ بَصِیرࣱ ۝٣١
Abdel Haleem
The Scripture We have revealed to you [Prophet] is the Truth and confirms the scriptures that preceded it. God is well informed about His servants, He sees everything
Connections 1 single-source 1 commentator

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mention (1) cited by only one commentator
By commentator who cites how many verses on this ayah

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35:32 ›
ثُمَّ أَوۡرَثۡنَا ٱلۡكِتَـٰبَ ٱلَّذِینَ ٱصۡطَفَیۡنَا مِنۡ عِبَادِنَاۖ فَمِنۡهُمۡ ظَالِمࣱ لِّنَفۡسِهِۦ وَمِنۡهُم مُّقۡتَصِدࣱ وَمِنۡهُمۡ سَابِقُۢ بِٱلۡخَیۡرَ ٰتِ بِإِذۡنِ ٱللَّهِۚ ذَ ٰلِكَ هُوَ ٱلۡفَضۡلُ ٱلۡكَبِیرُ ۝٣٢
Abdel Haleem
We gave the Scripture as a heritage to Our chosen servants: some of them wronged their own souls, some stayed between [right and wrong], and some, by God’s leave, were foremost in good deeds. That is the greatest favour
Abd al-Razzaq al-Kashani

Then We gave the inheritance of the Book to the ones We chose from among Our ser- vants. Among them are wrongdoers to themselves, among them are moderate, and among them are preceders in good deeds by God's leave. That is the great bounty. In this verse the Lord of the world, the lovingly kind enactor, the caresser of the servants, gives eminence to the community of AḤmad with seven generosities-a complete eminence, a great honor, and an infinite caress. None of the children of Adam received these seven generosities to- gether except this community. Three of the seven are at the beginning of the verse: First We gave the inheritance, second, We chose, and third Our servants. We gave the inheritance: He called them inheritors. We chose: He called them the chosen. Our servants: He called them servants. “They are My inheritors, My chosen, and My accepted servants.” Since He called them inheritors, in reality He will not take back the inheritance. Since He called them chosen and His knowledge makes no mistakes, He will not reject them. Since He called them accepted, He will not put them together with faults. “We gave the inheritance: The light of guidance, the good fortune of the religion, the exalted- ness of knowledge, the adornment of recognition, the splendor of faith, the blessing of the Sunnah, the fruit of wisdom-to whom did We give all these? To the ones We chose: We gave these to those whom We chose. Since We chose them, We saw the faults. In Our unneediness We chose the servants as they are. “O MuḤammad! On the day We chose your community, We saw those long-lived angels with all that obedience. On the day We placed honey in that frail bee, We saw those mighty falcons. On the day We gave silk to that frail little worm, We saw those awesome serpents. On the day We gave musk to the musk-deer, We saw those mighty lions. On the day We gave ambergris to the whale, We saw those tremendous elephants. On the day We placed pearls in the oyster, We saw those fierce crocodiles. On the day We gave sweet songs to the nightingale, We saw those decorated peacocks. On the day We praised and lauded MuḤammad's community and wrote out the inscription of chosenness, We saw those long-lived angels and obedient proximate ones at the threshold of service.

Then We gave the inheritance of the Book to the ones We chose from among Our ser- vants. Among them are wrongdoers to themselves, among them are moderate, and among them are preceders in good deeds by God's leave. That is the great bounty. In this verse the Lord of the world, the lovingly kind enactor, the caresser of the servants, gives eminence to the community of AḤmad with seven generosities-a complete eminence, a great honor, and an infinite caress. None of the children of Adam received these seven generosities to- gether except this community. Three of the seven are at the beginning of the verse: First We gave the inheritance, second, We chose, and third Our servants. We gave the inheritance: He called them inheritors. We chose: He called them the chosen. Our servants: He called them servants. “They are My inheritors, My chosen, and My accepted servants.” Since He called them inheritors, in reality He will not take back the inheritance. Since He called them chosen and His knowledge makes no mistakes, He will not reject them. Since He called them accepted, He will not put them together with faults. “We gave the inheritance: The light of guidance, the good fortune of the religion, the exalted- ness of knowledge, the adornment of recognition, the splendor of faith, the blessing of the Sunnah, the fruit of wisdom-to whom did We give all these? To the ones We chose: We gave these to those whom We chose. Since We chose them, We saw the faults. In Our unneediness We chose the servants as they are. “O MuḤammad! On the day We chose your community, We saw those long-lived angels with all that obedience. On the day We placed honey in that frail bee, We saw those mighty falcons. On the day We gave silk to that frail little worm, We saw those awesome serpents. On the day We gave musk to the musk-deer, We saw those mighty lions. On the day We gave ambergris to the whale, We saw those tremendous elephants. On the day We placed pearls in the oyster, We saw those fierce crocodiles. On the day We gave sweet songs to the nightingale, We saw those decorated peacocks. On the day We praised and lauded MuḤammad's community and wrote out the inscription of chosenness, We saw those long-lived angels and obedient proximate ones at the threshold of service.

Connections 2 single-source 1 commentator

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mentions (2) cited by only one commentator
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Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

35:33 ›
جَنَّـٰتُ عَدۡنࣲ یَدۡخُلُونَهَا یُحَلَّوۡنَ فِیهَا مِنۡ أَسَاوِرَ مِن ذَهَبࣲ وَلُؤۡلُؤࣰاۖ وَلِبَاسُهُمۡ فِیهَا حَرِیرࣱ ۝٣٣
Abdel Haleem
they will enter lasting Gardens where they will be adorned with bracelets of gold and pearls, where they will wear silk garments
Abd al-Razzaq al-Kashani

Gardens of Eden that they will enter. When He mentioned their sorts, He arranged them in levels. Now that He mentions the Garden, He mentions them together. He says, “Gardens of Eden that they will enter,” pointing out that their entrance into the Garden is not because of worthiness, but because of bounty, and in bounty there is no differentiation.

Gardens of Eden that they will enter. When He mentioned their sorts, He arranged them in levels. Now that He mentions the Garden, He mentions them together. He says, “Gardens of Eden that they will enter,” pointing out that their entrance into the Garden is not because of worthiness, but because of bounty, and in bounty there is no differentiation.

Connections 6 single-source 2 commentators

Multi-source connections

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Single-source mentions (6) cited by only one commentator
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Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

35:34 ›
وَقَالُوا۟ ٱلۡحَمۡدُ لِلَّهِ ٱلَّذِیۤ أَذۡهَبَ عَنَّا ٱلۡحَزَنَۖ إِنَّ رَبَّنَا لَغَفُورࣱ شَكُورٌ ۝٣٤
Abdel Haleem
They will say, ‘Praise be to God, who has separated us from all sorrow! Our Lord is truly most forgiving, most appreciative
Abd al-Razzaq al-Kashani

And they shall say, “Praise belongs to God, who has put away sorrow from us.” O chevalier! The worth of the antidote is known by the snake-bitten, the worth of burning fire is known by the moth, the worth of Joseph's shirt is known by grieving Jacob. When someone is de- luded by his own safety and is given the antidote, how will he know its worth? If you want some- one to know the worth and gravity of the antidote, you need him whose spirit has reached his lips. A poor man is needed, broken-hearted, suffering pain, and burdened with grief to know the worth of this caress and the exaltedness of this address: “Praise belongs to God, who has put away sorrow from us.” Wait until tomorrow when that wounded-hearted poor man is placed on the throne of joy in the palisade of holiness while the serving boys and servants act like his slaves to spread the carpet before the seat of his good fortune. The night of tribulation will have come to an end, the sun of felicity will have risen from the horizon of generous giving, and the Exalted Pres- ence will set forth for him the gentle favors of generosity. With the tongue of joy and coquetry he will say, “Praise belongs to God, who has put away sorrow from us.” O indigent man! This world is the world of metaphor. It is clear what realities can be unveiled in the world of metaphor. It is obvious what can be painted on a gnat's wing. This world is a pris- on. What marks of prisoners can be given but sorrow, grief, and longing? For these grief-stricken ones the day of the bazaar and the time of access will be tomorrow, when the concealed gentle- nesses and treasuries stored in the Unseen will come out from the covering of jealousy unscathed by hands and untouched by minds. A vast capacity will be given to the poor ones so that they may drink the wine of vision cup by cup, or rather, ocean by ocean. They will be shouting out, “Is there any more?” [50:30]. And praise belongs to God alone.

And they shall say, “Praise belongs to God, who has put away sorrow from us.” O chevalier! The worth of the antidote is known by the snake-bitten, the worth of burning fire is known by the moth, the worth of Joseph's shirt is known by grieving Jacob. When someone is de- luded by his own safety and is given the antidote, how will he know its worth? If you want some- one to know the worth and gravity of the antidote, you need him whose spirit has reached his lips. A poor man is needed, broken-hearted, suffering pain, and burdened with grief to know the worth of this caress and the exaltedness of this address: “Praise belongs to God, who has put away sorrow from us.” Wait until tomorrow when that wounded-hearted poor man is placed on the throne of joy in the palisade of holiness while the serving boys and servants act like his slaves to spread the carpet before the seat of his good fortune. The night of tribulation will have come to an end, the sun of felicity will have risen from the horizon of generous giving, and the Exalted Pres- ence will set forth for him the gentle favors of generosity. With the tongue of joy and coquetry he will say, “Praise belongs to God, who has put away sorrow from us.” O indigent man! This world is the world of metaphor. It is clear what realities can be unveiled in the world of metaphor. It is obvious what can be painted on a gnat's wing. This world is a pris- on. What marks of prisoners can be given but sorrow, grief, and longing? For these grief-stricken ones the day of the bazaar and the time of access will be tomorrow, when the concealed gentle- nesses and treasuries stored in the Unseen will come out from the covering of jealousy unscathed by hands and untouched by minds. A vast capacity will be given to the poor ones so that they may drink the wine of vision cup by cup, or rather, ocean by ocean. They will be shouting out, “Is there any more?” [50:30]. And praise belongs to God alone.

Connections 1 multi-source 1 single-source 4 commentators

Multi-source connections cited by 2+ commentators

Single-source mention (1) cited by only one commentator
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Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

35:35 ›
ٱلَّذِیۤ أَحَلَّنَا دَارَ ٱلۡمُقَامَةِ مِن فَضۡلِهِۦ لَا یَمَسُّنَا فِیهَا نَصَبࣱ وَلَا یَمَسُّنَا فِیهَا لُغُوبࣱ ۝٣٥
Abdel Haleem
He has, in His bounty, settled us in the everlasting Home where no toil or fatigue will touch us.’
Connections 2 single-source 2 commentators

Multi-source connections

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Single-source mentions (2) cited by only one commentator
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Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

35:36 ›
وَٱلَّذِینَ كَفَرُوا۟ لَهُمۡ نَارُ جَهَنَّمَ لَا یُقۡضَىٰ عَلَیۡهِمۡ فَیَمُوتُوا۟ وَلَا یُخَفَّفُ عَنۡهُم مِّنۡ عَذَابِهَاۚ كَذَ ٰلِكَ نَجۡزِی كُلَّ كَفُورࣲ ۝٣٦
Abdel Haleem
But those who reject the truth will stay in Hellfire, where they will neither be finished off by death, nor be relieved from Hell’s torment: this is how We reward hardened disbelievers
Connections 13 single-source 1 commentator

Multi-source connections

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Single-source mentions (13) cited by only one commentator

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Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

35:37 ›
وَهُمۡ یَصۡطَرِخُونَ فِیهَا رَبَّنَاۤ أَخۡرِجۡنَا نَعۡمَلۡ صَـٰلِحًا غَیۡرَ ٱلَّذِی كُنَّا نَعۡمَلُۚ أَوَ لَمۡ نُعَمِّرۡكُم مَّا یَتَذَكَّرُ فِیهِ مَن تَذَكَّرَ وَجَاۤءَكُمُ ٱلنَّذِیرُۖ فَذُوقُوا۟ فَمَا لِلظَّـٰلِمِینَ مِن نَّصِیرٍ ۝٣٧
Abdel Haleem
They will cry out loud in Hell, ‘Lord, let us out, and we will do righteous deeds, not what we did before!’- ‘ Did We not give you a life long enough to take warning if you were going to? The warner came to you, now taste the punishment.’ The evildoers will have nobody to help them
Connections 13 single-source 1 commentator

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Single-source mentions (13) cited by only one commentator

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Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

35:38 ›
إِنَّ ٱللَّهَ عَـٰلِمُ غَیۡبِ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِۚ إِنَّهُۥ عَلِیمُۢ بِذَاتِ ٱلصُّدُورِ ۝٣٨
Abdel Haleem
God knows all that is hidden in the heavens and earth; He knows the thoughts contained in the heart
Connections 1 single-source 1 commentator

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mention (1) cited by only one commentator
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Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

35:39 ›
هُوَ ٱلَّذِی جَعَلَكُمۡ خَلَـٰۤىِٕفَ فِی ٱلۡأَرۡضِۚ فَمَن كَفَرَ فَعَلَیۡهِ كُفۡرُهُۥۖ وَلَا یَزِیدُ ٱلۡكَـٰفِرِینَ كُفۡرُهُمۡ عِندَ رَبِّهِمۡ إِلَّا مَقۡتࣰاۖ وَلَا یَزِیدُ ٱلۡكَـٰفِرِینَ كُفۡرُهُمۡ إِلَّا خَسَارࣰا ۝٣٩
Abdel Haleem
it is He who made you [people] successors to the land. Those who deny the truth will bear the consequences: their denial will only make them more odious to their Lord, and add only to their loss
Connections 1 single-source 1 commentator

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No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mention (1) cited by only one commentator
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35:40 ›
قُلۡ أَرَءَیۡتُمۡ شُرَكَاۤءَكُمُ ٱلَّذِینَ تَدۡعُونَ مِن دُونِ ٱللَّهِ أَرُونِی مَاذَا خَلَقُوا۟ مِنَ ٱلۡأَرۡضِ أَمۡ لَهُمۡ شِرۡكࣱ فِی ٱلسَّمَـٰوَ ٰتِ أَمۡ ءَاتَیۡنَـٰهُمۡ كِتَـٰبࣰا فَهُمۡ عَلَىٰ بَیِّنَتࣲ مِّنۡهُۚ بَلۡ إِن یَعِدُ ٱلظَّـٰلِمُونَ بَعۡضُهُم بَعۡضًا إِلَّا غُرُورًا ۝٤٠
Abdel Haleem
Say, ‘Consider those “partners” of yours that you call upon beside God. Show me! What part of the earth did they create? What share of the heavens do they possess?’ Have We given them a book that contains clear evidence? No indeed! The idolaters promise each other only delusion
Connections 2 single-source 1 commentator

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Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

35:41 ›
۞ إِنَّ ٱللَّهَ یُمۡسِكُ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضَ أَن تَزُولَاۚ وَلَىِٕن زَالَتَاۤ إِنۡ أَمۡسَكَهُمَا مِنۡ أَحَدࣲ مِّنۢ بَعۡدِهِۦۤۚ إِنَّهُۥ كَانَ حَلِیمًا غَفُورࣰا ۝٤١
Abdel Haleem
God keeps the heavens and earth from vanishing; if they did vanish, no one else could stop them. God is most forbearing, most forgiving
Connections 2 single-source 1 commentator

Multi-source connections

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Single-source mentions (2) cited by only one commentator
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35:42 ›
وَأَقۡسَمُوا۟ بِٱللَّهِ جَهۡدَ أَیۡمَـٰنِهِمۡ لَىِٕن جَاۤءَهُمۡ نَذِیرࣱ لَّیَكُونُنَّ أَهۡدَىٰ مِنۡ إِحۡدَى ٱلۡأُمَمِۖ فَلَمَّا جَاۤءَهُمۡ نَذِیرࣱ مَّا زَادَهُمۡ إِلَّا نُفُورًا ۝٤٢
Abdel Haleem
[The idolaters] swore their most solemn oath that, if someone came to warn them, they would be more rightly guided than any [other] community, but when someone did come they turned yet further away
Connections 8 single-source 2 commentators

Multi-source connections

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Single-source mentions (8) cited by only one commentator
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35:43 ›
ٱسۡتِكۡبَارࣰا فِی ٱلۡأَرۡضِ وَمَكۡرَ ٱلسَّیِّىِٕۚ وَلَا یَحِیقُ ٱلۡمَكۡرُ ٱلسَّیِّئُ إِلَّا بِأَهۡلِهِۦۚ فَهَلۡ یَنظُرُونَ إِلَّا سُنَّتَ ٱلۡأَوَّلِینَۚ فَلَن تَجِدَ لِسُنَّتِ ٱللَّهِ تَبۡدِیلࣰاۖ وَلَن تَجِدَ لِسُنَّتِ ٱللَّهِ تَحۡوِیلًا ۝٤٣
Abdel Haleem
became more arrogant in the land, and intensified their plotting of evil- the plotting of evil only rebounds on those who plot. Do they expect anything but what happened to earlier people? You will never find any change in God’s practice; you will never find any deviation there
Connections 7 single-source 1 commentator

Multi-source connections

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Single-source mentions (7) cited by only one commentator
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Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

35:44 ›
أَوَ لَمۡ یَسِیرُوا۟ فِی ٱلۡأَرۡضِ فَیَنظُرُوا۟ كَیۡفَ كَانَ عَـٰقِبَةُ ٱلَّذِینَ مِن قَبۡلِهِمۡ وَكَانُوۤا۟ أَشَدَّ مِنۡهُمۡ قُوَّةࣰۚ وَمَا كَانَ ٱللَّهُ لِیُعۡجِزَهُۥ مِن شَیۡءࣲ فِی ٱلسَّمَـٰوَ ٰتِ وَلَا فِی ٱلۡأَرۡضِۚ إِنَّهُۥ كَانَ عَلِیمࣰا قَدِیرࣰا ۝٤٤
Abdel Haleem
Have they not travelled in the land and seen how those before them met their end, although they were superior to them in strength? God is not to be frustrated by anything in the heavens or on the earth: He is all knowing, all powerful
35:45 ›
وَلَوۡ یُؤَاخِذُ ٱللَّهُ ٱلنَّاسَ بِمَا كَسَبُوا۟ مَا تَرَكَ عَلَىٰ ظَهۡرِهَا مِن دَاۤبَّةࣲ وَلَـٰكِن یُؤَخِّرُهُمۡ إِلَىٰۤ أَجَلࣲ مُّسَمࣰّىۖ فَإِذَا جَاۤءَ أَجَلُهُمۡ فَإِنَّ ٱللَّهَ كَانَ بِعِبَادِهِۦ بَصِیرَۢا ۝٤٥
Abdel Haleem
If God were to punish people [at once] for the wrong they have done, there would not be a single creature left on the surface of the earth. He gives them respite for a stated time and, whenever their time comes, God has been watching His servants
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