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Qur'an 35:18

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Qur'an 35:18
Verse's Information
SuraSura Fatir (Qur'an 35)
Verse18
Juz'22
Content Information
Place of
Revelation		Medina
TopicDoctrinal and ethical
AboutReward and punishment belong to the individual performer of deeds; the warning of Prophet Muhammad (s) benefits those who fear God, establish prayer, and perform self-purification.
Related VersesQur'an 53:38


Qur'an 35:18 addresses the concept of divine justice, emphasizing that reward and punishment are exclusively the responsibility of the individual who performs the deed. It also alludes to the Day of Judgment and the rigor of retribution for one's actions.[1] Furthermore, the verse discusses the efficacy of Prophet Muhammad (s)'s warning for those who fear God, establish prayer, and engage in self-purification.[2] Among Shi'a exegetes, Shaykh al-Tusi and al-Tabrisi maintain that God highlights both wisdom and justice in this verse.[3] Similarly, Allama Tabataba'i asserts that, after detailing the characteristics of those receptive to divine warning, the mention of tazkiya (purification) demonstrates that monotheism and warning lead to personal purification and the eradication of moral vices.[4]

According to Makarim Shirazi, the preceding verse (Qur'an 35:17)—which states that God, if He wills, can remove a people and replace them with another nation—raises the question of whether believers would be punished alongside sinners. Qur'an 35:18 resolves this by affirming that no soul bears the burden of another.[5] A report from Prophet Muhammad (s) reiterates this principle, warning that each individual will face the consequences of their own crimes and that no one will be punished in place of another.[6]

The verse further declares that the Prophet's (s) warning is effective only for those who "fear their Lord in the unseen" (bi-l-ghayb) and establish prayer: «إِنَّمَا تُنْذِرُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ بِالْغَيْبِ وَأَقَامُوا الصَّلَاةَ». Some Shi'a exegetes interpret bi-l-ghayb as referring to those who fear God even though He is unseen and beyond perception.[7] Others understand it to mean fearing God in secret or private,[8] a view also noted by al-Tabrisi.[9] Another interpretation posits that it signifies fear of the punishment and conditions of the Hereafter.[10] In al-Tafsir al-kashif, Muhammad Jawad Mughniyya suggests it refers to those who fear God and hope for the rewards of the Hereafter.[11]

Regarding the term tazkiya (purification) in Qur'an 35:18, several Shi'a exegetes interpret it as the cleansing and refinement of the soul from sin.[12] Muqatil b. Sulayman interprets it as making peace, thereby bringing peace to one's own soul,[13] a perspective also cited by al-Tabrisi.[14] Others define tazkiya as obedience to God and the fulfillment of religious obligations, such as Zakat.[15] Shaykh al-Tusi argues that such acts purify the soul because of the rewards and personal benefits they confer.[16] Some exegetes synthesize these interpretations, viewing tazkiya as encompassing both meanings.[17]

Notes

  1. ↑ Makarim Shirazi, Tafsir-e Nemuneh, 1371–1374 Sh., vol. 18, pp. 224–225.
  2. ↑ Makarim Shirazi, Tafsir-e Nemuneh, 1371–1374 Sh., vol. 18, pp. 224–225.
  3. ↑ al-Tusi, al-Tibyan, Dar Ihyaʾ al-Turath al-ʿArabi, vol. 8, p. 422; al-Tabrisi, Majmaʿ al-Bayan, 1408 AH, vol. 8, p. 633.
  4. ↑ Tabatabaʾi, al-Mizan, 1350–1353 AH, vol. 17, p. 36.
  5. ↑ Makarim Shirazi, Tafsir-e Nemuneh, 1371–1374 Sh., vol. 18, p. 224.
  6. ↑ al-Suyuti, Tafsir al-Durr al-Manthur, 1414 AH, vol. 7, p. 16.
  7. ↑ Tabatabaʾi, al-Mizan, 1350–1353 AH, vol. 17, p. 36; Sadeqi Tehrani, al-Furqan, 1406–1410 AH, vol. 24, p. 324; Ibn Sulayman, Tafsir Muqatil b. Sulayman, 1423 AH, vol. 3, p. 555; Modarresi, Min Huda al-Qurʾan, 1419 AH, vol. 11, p. 43.
  8. ↑ al-Tusi, al-Tibyan, Dar Ihyaʾ al-Turath al-ʿArabi, vol. 8, p. 422; Abu al-Futuh Razi, Rawd al-Jinan, 1366–1378 Sh., vol. 16, p. 102; Makarim Shirazi, Tafsir-e Nemuneh, 1371–1374 Sh., vol. 18, p. 226; Shubar, Tafsir al-Qurʾan al-Karim, Muʾassasat Dar al-Hijra, p. 413.
  9. ↑ al-Tabrisi, Majmaʿ al-Bayan, 1408 AH, vol. 8, p. 633.
  10. ↑ al-Tabrisi, Majmaʿ al-Bayan, 1408 AH, vol. 8, p. 633; Sharif Lahiji, Tafsir Sharif Lahiji, 1373 Sh., vol. 3, p. 715; Shubar, Tafsir al-Qurʾan al-Karim, Muʾassasat Dar al-Hijra, p. 413.
  11. ↑ Mughniyya, al-Tafsir al-Kashif, 1424 AH, vol. 6, p. 285.
  12. ↑ Abu al-Futuh Razi, Rawd al-Jinan, 1366–1378 Sh.; Shubar, Tafsir al-Qurʾan al-Karim, Muʾassasat Dar al-Hijra, p. 413; Fayd Kashani, Tafsir al-Safi, 1416 AH, vol. 4, p. 236; Sharif Lahiji, Tafsir Sharif Lahiji, 1373 Sh., vol. 3, p. 715; Tabatabaʾi, al-Mizan, 1350–1353 AH, vol. 17, p. 36.
  13. ↑ Ibn Sulayman, Tafsir Muqatil b. Sulayman, 1423 AH, vol. 3, p. 555.
  14. ↑ al-Tabrisi, Majmaʿ al-Bayan, 1408 AH, vol. 8, p. 633.
  15. ↑ al-Tusi, al-Tibyan, Dar Ihyaʾ al-Turath al-ʿArabi, vol. 8, p. 423; al-Tabrisi, Majmaʿ al-Bayan, 1408 AH, vol. 8, p. 633.
  16. ↑ al-Tabrisi, Majmaʿ al-Bayan, 1408 AH, vol. 8, p. 633.
  17. ↑ Tayyib, Atyab al-Bayan, 1369–1378 Sh., vol. 11, pp. 19–20.

References

  • Abu al-Futuh Razi, Husayn b. ʿAli. Rawd al-Jinan. Comp. Muhammad Mahdi Naseh and Muhammad Jaʿfar Yahaghi. Mashhad, Astan Quds Razavi, 1366–1378 Sh.
  • Fayd Kashani, Muhammad Muhsin. Tafsir al-Safi. Ed. Sayyid Muhsin Husayni Amini. Tehran, Dar al-Kutub al-Islamiyya, 1416 AH.
  • Ibn Sulayman, Muqatil. Tafsir Muqatil b. Sulayman. Ed. ʿAbd al-Latif Maḥmud Shaḥata. Beirut, Dar Ihyaʾ al-Turath al-ʿArabi, 1423 AH.
  • Makarim Shirazi, Naser. Tafsir-e Nemuneh. Tehran, Dar al-Kutub al-Islamiyya, 1371–1374 Sh.
  • Modarresi, Sayyid Muhammad Taqi. Min Huda al-Qurʾan. Tehran, Dar Muhibbi al-Husayn (a), 1419 AH.
  • Mughniyya, Muhammad Jawad. al-Tafsir al-Kashif. Qom, Dar al-Kitab al-Islami, 1424 AH.
  • Sadeqi Tehrani, Muhammad. al-Furqan. Qom, Farhang-e Eslami, 1406–1410 AH.
  • Sharif Lahiji. Tafsir Sharif Lahiji. Comp. Jalal al-Din Muhaddith. Tehran, Daftar Nashr-e Dad, 1373 Sh.
  • Shubar, Sayyid ʿAbd Allah. Tafsir al-Qurʾan al-Karim. Qom, Muʾassasat Dar al-Hijra, n.d.
  • Suyuti, ʿAbd al-Rahman b. Abi Bakr. Tafsir al-Durr al-Manthur. Beirut, Dar al-Fikr, 1414 AH.
  • Tabatabaʾi, Muhammad Husayn. al-Mizan. Beirut, Muʾassasat al-Aʿlami li’l-Matbuʿat, 1350–1353 AH.
  • Tabrisi, Fadl b. Hasan. Majmaʿ al-Bayan fi Tafsir al-Qurʾan. Ed. Hashim Rasuli et al. Beirut, Dar al-Maʿrifa, 1408 AH.
  • Tayyib, ʿAbd al-Husayn. Atyab al-Bayan fi Tafsir al-Qurʾan. Tehran, Islam, 1369–1378 Sh.
  • Tusi, Muhammad b. Hasan. al-Tibyan. Comp. Ahmad Habib ʿAmili. Beirut, Dar Ihyaʾ al-Turath al-ʿArabi, n.d.
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