Surah Fatir (The Creator ) 35 : 10
Translations
Pickthall
Yusuf Ali
Qur'an Dictionary
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Word | Arabic word | |
(35:10:1) |
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(35:10:2) kāna [is] desires |
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(35:10:3) yurīdu [is] desires |
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(35:10:4) l-ʿizata the honor |
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(35:10:5) falillahi then for Allah |
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(35:10:6) l-ʿizatu (is) the Honor |
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(35:10:7) jamīʿan all |
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(35:10:8) ilayhi To Him |
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(35:10:9) yaṣʿadu ascends |
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(35:10:10) l-kalimu the words |
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(35:10:11) l-ṭayibu good |
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(35:10:12) wal-ʿamalu and the deed |
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(35:10:13) l-ṣāliḥu righteous |
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(35:10:14) yarfaʿuhu raises it |
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(35:10:15) wa-alladhīna But those who |
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(35:10:16) yamkurūna plot |
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(35:10:17) l-sayiāti the evil |
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(35:10:18) |
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(35:10:19) ʿadhābun (is) a punishment |
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(35:10:20) shadīdun severe |
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(35:10:21) wamakru and (the) plotting |
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(35:10:22) |
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(35:10:23) |
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(35:10:24) yabūru (will) perish |
Explanatory Note
There is here a sudden jolt as the sūrah moves on to speak of might, power and dignity, linking this with good words that are welcome by God and good action that is blessed by Him. The opposite is also shown, whereby wicked scheming leads to ruin.
The idolaters used their idolatry to retain their religious position in Makkah, one which gave them leadership of the Arabian tribes, and which facilitated various privileges. Needless to say, the most important of these were power and glory. Hence they used to say to the Prophet: “If we were to follow the guidance along with you, we would be torn away from our land.” (28: 57) Therefore, God tells them: “Whoever desires might and glory should know that all might and glory belong to God alone.”
When this fact is well established in people’s hearts and minds, it ensures that values, standards, as well as means and methods undergo a complete change. The truth is that might and glory belong totally to God. No one else possesses a shred of either. Therefore, if anyone wants them, and they are incidentally expressed in one Arabic word, `izzah, which combines both and adds connotations of dignity, then they should seek them from their only source: God Almighty. They cannot be found with anyone else.
The Quraysh sought to enjoy might and glory among the Arabs through idolatrous beliefs that lacked real substance. They feared to follow divine guidance, even though they acknowledged that it was guidance, because they feared for their own status. Yet those people, the Arabian tribes and clans, were not a source of might and glory. They could not give or deny these to anyone: “all might and glory belong to God alone.” If they enjoyed any measure of power and might, it was only because God gave them this. Therefore, anyone who wishes to have these should go to the original source, not to a recipient of that source. Recipients can only give what they have in excess. Besides, recipients are also weak and in need.
This is an essential truth of Islamic faith which establishes values, standards, judgement, behaviour, ways and means. When this truth is firmly rooted in one’s heart, one does not hesitate to stand up in dignity and glory to the rest of the world, knowing from whom one derives might and glory. Such a person does not bow before any despot, storm, calamity, state, or worldly force whatsoever. Why would they when all might and glory belong to God alone, and when no one receives any portion of it without His leave?
This is the reason good words and right actions are mentioned here: “To Him ascends all good words, and He exalts the good deed.” This is mentioned here for a purpose: it is a reference to the means by which might and glory are assured for those who seek it from God. Good words and good deeds which are allowed to ascend to God where they are received with honour that reflects on the speaker who says the good word and does the good work.
The opposite picture is then given: “For those who plot evil there is severe suffering in store. All their plotting will come to nothing.” Such people will see that their plots and schemes yield no fruit and end in failure, and that they will endure severe suffering as a result. We note here the contrasting image which brings life to a lifeless land.
These people plot evil because they are after false power and imagined glory. They may appear to have power at their command, but it is the good word and deed that ascend to God and through which we receive ‘izzah in its full sense. Evil schemes and plots cannot achieve this, even though they may occasionally be coupled with physical power. Their assured end, however, is ruin and severe suffering. This is God’s promise that never fails.
3. Surah Overview
The internal evidence of the style shows that the period of the revelation of this Surah is probably the middle Makkan period when antagonism had grown quite strong so every sort of mischief was being adopted to frustrate the mission of the Prophet.
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الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
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