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Surah 35 of the Quran
فاطر‎
Fāṭir
The Originator
ClassificationMeccan
PositionJuzʼ 22
No. of verses45
No. of Rukus5
No. of words871
No. of letters3191
Quran
History
Manuscripts
Divisions
Content
Reading
Translations
Exegesis
Characteristics
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Folio from the Blue Quran with the first three verses of the chapter Fatir. Raqqada National Museum of Islamic Art, Tunisia[1]
Qur'an folio in kufic script with heading for the chapter Fatir. 9th or 10th century. Bibliothèque nationale de France

Fatir (Arabic: فاطر, fāṭir; meaning: Originator), also known as Al-Mala’ikah (ﺍﻟملائكة, ’al-malā’ikah; meaning: "The Angels"),[2] is the 35th chapter (sūrah) of the Qur'an with 45 verses (āyāt). Parts of the verses 39-45 are preserved in the Ṣan‘ā’1 lower text.[3]

Regarding the timing and contextual background of the believed revelation (asbāb al-nuzūl), it is an earlier "Meccan surah", which means it is believed to have been revealed in Mecca, rather than later in Medina.

References to Surah Fatir

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Summary

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  • 1–2 God praised as the Sovereign Creator
  • 3 The Quraish exhorted to worship the true God
  • 4 Muhammad told that it is no strange thing for a prophet to be called an impostor
  • 5–6 God’s promises true, but Satan is a deceiver
  • 7 Reward for believers and punishment for infidels sure
  • 8–9 Reprobate sinners shall not be as the righteous before God
  • 10 God exalteth the righteous but bringeth to nought the devices of sinners
  • 11 The desert made green by rainfall a type of the resurrection
  • 12 God, who is man’s Creator, knoweth all things
  • 13 God’s mercy to man seen in the waters
  • 14 Day, night, the sun, and moon glorify God
  • 14–15 The vanity of idol-worship
  • 16–18 Man is dependent on God, but God is self-sufficient
  • 19 Every one shall bear his own burden in the judgment-day
  • 19 Muhammad commanded to admonish secret believers
  • 20–22 God will not regard the righteous and the unrighteous alike
  • 22 Buried person can't be made listen anything
  • 23 Every nation has its own prophet
  • 24–25 Those who accused the former prophets of imposture were punished
  • 26–28 God’s mercy seen in nature
  • 29–30 God rewards the prayerful and the charitable
  • 31 The Qurán a confirmation of former Scriptures
  • 32 The varied conduct of those who receive the Qurán
  • 33–35 The rewards of the faithful in Paradise
  • 36–37 The just punishment of disbelievers in hell
  • 38 God knoweth the secrets of the heart
  • 39 Disbelievers shall reap the fruit of their infidelity
  • 40 God gave the idolaters no authority for their idolatry
  • 41 God alone sustains the heavens
  • 42 The Quraish impiously reject their Prophet
  • 43 They shall receive the punishment bestowed upon those who rejected the former prophets
  • 44 Arab polytheists were admonished to see the fate of previous nations before them.
  • 45 Were God punish sinners, the world would be bereft of its human population but also God postpone their punishment until fixed time and when it's fixed time comes, God will regard his servants

Exegesis

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Abu Hamza al-Thumal recorded from a parchment containing a speech on asceticism given by Imam Ali ibn Husayn Zayn al-Abidin in which the following verse from Surah Fatir was referenced:

۝[4] 35:28: "Those truly fear Allah, among His Servants who have knowledge: for Allah is Exalted in Might, Oft-Forgiving."

Concerning this verse, Zayn al-Abidin comments that the knowledge, by Allah, and the deeds are nothing but two harmonious matters. The one who recognizes Allah fears him, and the fear urges him to the deeds in obedience to Allah; the heads of knowledge follow him, recognize Allah, and strive to do good deeds.[5]

References

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Fatir

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Fatir, also transliterated as Fāṭir and known as al-Mala'ikah ("The Angels"), is the 35th chapter (sūrah) of the , comprising 45 verses (āyāt) and revealed during the Meccan period of Muhammad's mission. The name "Fatir" derives from the opening verse, where it serves as an epithet for , signifying "The Originator," "The Creator," or "The Initiator" of the heavens and the , emphasizing divine creative power from nothing. This Meccan sūrah, disclosed after the Muslim migration to Abyssinia but before the (the Night Journey and Ascension), addresses themes central to Islamic theology, including Allah's oneness (), His attributes of mercy, wisdom, and sovereignty, and the role of angels as messengers bearing divine . It critiques and , portraying false gods as powerless inventions of human imagination, and warns disbelievers of accountability on the Day of Judgment, where divine justice will prevail. The chapter urges reflection on natural signs—such as the creation of heavens, , , and —as evidence of Allah's favors and a call to and , while highlighting human , the temporary nature of worldly life, and Satan's role as an enemy to humanity. Revealed amid intense persecution by the tribe, Surah Fatir serves to spiritually fortify , affirming prophethood, the Quran's guidance, and the promise of paradise for the righteous contrasted with hellfire for the obstinate.

Introduction

Etymology and Alternative Names

The title "Fatir" derives from the Arabic root F-Ṭ-R (ف-ط-ر), which fundamentally signifies the act of originating, cleaving, or initiating something anew, often implying creation from a primordial state or nothingness. This root underscores God's attribute as the ultimate Creator who brings existence into being without precedent, a tied directly to the surah's inaugural verse. In Arabic, the word appears as فَاتِر (fātir), pronounced approximately as "FAA-tir" with emphasis on the long "a" sound and a pharyngeal "ṭ" (emphatic t), adhering to transliteration standards that map characters to Latin equivalents for scholarly precision. The bears alternative names rooted in its content, most prominently Al-Mala’ikah (الْمَلَائِكَة), meaning "The Angels," due to the explicit reference to angelic messengers in its opening. Historical designations also include "The Originator," reflecting the thematic emphasis on divine initiation.

Revelation and Historical Context

Surah Fatir is classified as a , revealed during the middle period of the Prophet Muhammad's prophethood in , approximately five to seven years before the . It is traditionally regarded as the 43rd in the order of revelation. This timing places it amid escalating tensions between the early Muslim community and the tribe, who dominated and actively persecuted followers of the new faith through social boycotts, physical harm, and economic pressures. The surah's addressed the Quraysh directly, urging them to abandon and recognize the oneness of () by reflecting on signs of divine creation, such as the heavens, , and natural phenomena, as counterarguments to their idolatrous practices. Verse 35:28 underscores that true arises among those with , often interpreted in classical sources as referencing scholarly figures whose understanding of divine attributes fosters profound reverence. This emphasis served to critique the superficial devotion of the polytheists while encouraging the persecuted believers to deepen their through intellectual engagement with . Following its , Surah Fatir was incorporated into the Uthmanic codex, the standardized compilation of the ordered by Caliph ibn Affan between 644 and 656 CE to unify across the expanding Muslim community. Early textual variants, reflecting pre-Uthmanic Meccan readings, appear in the lower (erased) layer of the Sana'a , a key artifact from the first century AH that preserves non-standard orthographic and wording differences in portions of Meccan s. The comprises 45 verses (ayat) organized into 5 rukus for liturgical .

Textual Structure

Division into Rukus and Verse Statistics

Surah Fatir is divided into five s, a traditional segmentation designed to support recitation during and memorization of the text. These divisions group verses thematically and rhythmically for ease of delivery: for instance, the first comprises verses 1–8, focusing on divine creation and angelic messengers; the second covers verses 9–14, addressing mercy and ; the third spans verses 15–21, emphasizing human dependence on ; the fourth includes verses 22–28, discussing messengers and signs; and the fifth encompasses verses 29–45, concluding with warnings of and praise. The totals 45 verses, with approximately 871 words and 3,191 letters according to counts in the Uthmani rasm. This quantitative framework underscores its moderate length among Meccan , contributing to its role in Quranic recitation practices. It occupies in the standard thirty-part division of the , beginning midway through the juz and extending to its conclusion. In terms of revelation chronology, holds the 43rd position among the surahs revealed in , reflecting its mid-period Meccan origin. Its Meccan context influences the rhythmic structure evident in the ruku divisions. Manuscript evidence from early Quranic codices confirms the stability of Fatir's textual organization. The (8th century CE), housed in , preserves the surah in alignment with the canonical Uthmani recension, including its verse sequence and ruku markers. Similarly, the Samarkand Kufic manuscript (8th–9th century CE) exhibits the same structural integrity for this surah. In contrast, early companion recensions, such as that attributed to Ibn Mas'ud, show minor orthographic and pronunciation variants but maintain the overall verse count and division into sections analogous to .

Linguistic and Stylistic Features

Fatir exemplifies the Qur'an's predominant use of saj' (rhymed prose), featuring consistent end-rhymes and internal rhymes that enhance its rhythmic flow, particularly in a context where eloquence served to counter poetic challenges from the . Notably, a significant portion of its 45 verses conclude with similar letters, fostering a cohesive auditory that underscores the surah's unity. Parallelism is a key in the , as seen in verses 1-3, where descriptions of divine creation alternate between the heavens and earth, and the angels' wings (two, three, or four), creating balanced that mirror the of God's workmanship. This technique amplifies the thematic emphasis on orderly creation without delving into interpretive details. Lexically, the repeats the term ayat (signs) twelve times, strategically highlighting references to natural phenomena as indicators of divine power. Unique terms like fatir (originator) and mala'ikah (angels) appear prominently in the opening verse, lending precision and emphasis to concepts of initiation and messengers, distinctive to this surah's vocabulary. Phonetically, assonance and alliteration enrich verses 30-34, with recurring vowel sounds (e.g., long a in words evoking reward and grace) and consonant clusters (e.g., sibilants in descriptions of divine mercy), contributing to the surah's appeal in oral recitation and evoking a sense of flowing benevolence. These elements align with broader Qur'anic phonetic artistry, enhancing memorability and emotional resonance.

Content Summary

Overview of Key Narratives and Messages

Surah Fatir opens with an invocation praising as the Originator of the heavens and the earth, who has appointed angels as messengers endowed with wings, emphasizing His in sending revelations that guide humanity away from the deception of worldly and the enmity of . This initial segment (verses 1-8) establishes the foundation of divine authority and warns disbelievers of their self-delusion, portraying the righteous as those who receive good tidings while the arrogant face regret on the Day of . The narrative then progresses to reject and highlight signs of God's oneness in creation (verses 9-26), describing how winds carry rain to revive dead as a for , and underscoring the diversity in natural phenomena—such as varying fruits, mountains, and human forms—as evidence of purposeful design. It parables the disbelievers' denial as akin to the fate of past nations that rejected messengers, affirming that no intercessor exists besides and that idols possess no power to create or harm. The is presented here as a guidance from the All-Wise, All-Knowing, urging reflection on these signs to affirm (). Warnings of and intensify in verses 27-37, detailing the of individuals where no soul bears another's burden, and depicting the horrors of for deniers who will cry out in regret, contrasted with the rewards of paradise for believers. The surah illustrates divine power in sustaining the heavens without visible pillars, a sign of Allah's ability to resurrect the dead. The closing verses (38-45) shift to divine mercy and , noting Allah's in delaying despite humanity's transgressions, and His ultimate in holding all accountable on the appointed Day, while inviting the faithful to recite the and perform righteous deeds for eternal bliss. This flow underscores personal responsibility, from affirming God's to facing eschatological consequences.

Major Themes and Theological Concepts

Surah Fatir emphasizes the absolute sovereignty of as the sole Creator and Originator of the heavens and the , portraying Him as the One who fashioned all from nothing, including humans from dust, without any partners or helpers in this act. This theme underscores divine power and uniqueness, as sustains the with effortless authority, creating diverse phenomena like mountains, rivers, and living beings to maintain cosmic balance. A central theological concept is the presence of divine signs (ayat) manifest in the natural world and human experience, which serve as irrefutable evidence for God's existence and the reality of resurrection. These signs include the alternation of night and day, the provision of rain that revives the barren earth, and the submissiveness of mountains, trees, fruits, and birds in orderly formation, all demonstrating God's wisdom and ability to resurrect the dead on the Day of Judgment. Such observable patterns in creation counter disbelief by illustrating that the same power which originated life can effortlessly restore it after death. The contrasts God's with His , particularly in the context of rewards and punishments, where encompasses for the repentant while ensures for deeds. Believers who recognize divine signs receive guidance and entry into gardens of bliss as an expression of , whereas disbelievers face chains and due to their rejection, balancing with equitable retribution. Polytheism (shirk) is depicted as utterly futile, with no true power or benefit in worshipping entities besides , as all creation remains dependent on Him alone. Intercession on the Day of Judgment is similarly invalidated without permission, reinforcing that no idol, , or human can alter divine , thus emphasizing exclusive reliance on . Human is balanced against , portraying individuals as endowed with choice to accept or reject , yet ultimately guided or misguided by according to their inclinations and deeds. This interplay holds humans responsible for their actions while affirming God's encompassing knowledge and decree. Gratitude toward God for His bounties, coupled with pursuit of knowledge through reflection on creation, leads to (God-consciousness), fostering and protection from sin. Those who express thanks and seek understanding of divine signs attain spiritual elevation and success in both worlds. These themes interconnect seamlessly, with divine creation and its signs directly linking to the proof of resurrection and judgment, portraying the natural world—such as descriptions of rain and animal behaviors—as tangible evidence that refutes disbelievers and urges monotheistic submission. Sovereignty over creation underpins the rejection of shirk and unauthorized intercession, while free will and gratitude cultivate taqwa, harmonizing mercy and justice in the divine plan.

Exegesis and Interpretation

Classical Tafsir from Early Scholars

One of the earliest comprehensive exegeses of Surah Fatir is found in Abu Ja'far Muhammad ibn Jarir 's Jami' al-Bayan fi Ta'wil al-Qur'an (d. 923 CE), where he compiles narrations from the Prophet Muhammad, companions, and successors to underscore the surah's emphasis on divine creation as irrefutable proof of God's oneness (). Al-Tabari interprets the opening verses' description of as the Creator of the heavens and earth, and the appointment of angels as messengers, as a direct refutation of polytheistic claims, highlighting how the orderly universe manifests God's singular sovereignty without partners. In Al-Kashshaf 'an Haqa'iq al-Tanzil (d. 1144 CE), Abu al-Qasim Mahmud al-Zamakhshari employs a Mu'tazilite linguistic and rhetorical approach, analyzing the surah's eloquence to connect its themes to the Meccan context of debates with polytheists. He elucidates how verses challenging idol worship and affirming serve as balaghah (rhetorical miracles), designed to intellectually dismantle the audience's superstitious beliefs in intermediaries between God and creation, thereby inviting rational submission to . Isma'il (d. 1373 CE) in his al-Qur'an al-'Azim links verse 28—"Indeed, only those who have among His servants "—to exemplars of , illustrating how scholarly fosters (God-consciousness) amid the surah's broader call to recognize divine signs. Fakhr al-Din al-Razi's Mafatih (d. 1209 CE), also known as Tafsir al-Kabir, offers a philosophical lens on the opening verses, delving into divine attributes such as Fatir (Originator) and the angels' winged forms as symbols of multiplicity within unity, arguing that these affirm God's transcendence, , and self-sufficiency while reconciling rational inquiry with scriptural revelation. Across these classical works, a consensus emerges that addresses the Meccan polytheistic audience's challenges to prophethood and , portraying their deities as powerless illusions incapable of benefit or harm. Early scholars uniformly explain the surah's references to revelation's knowledge of the unseen (e.g., verses 18 and 38) as miraculous proofs of divine origin, distinguishing the Qur'an from human composition and urging reflection on creation and judgment to overcome disbelief.

Analysis of Selected Verses

The opening verse of Surah Fatir, "All praise is for , the Originator of the heavens and the earth," employs the term Fatir al-samawat wa al-ard to denote God's role as the absolute Creator who brings into that which previously had no form or precedent, affirming the doctrine of . According to classical , Fatir derives from the root f-ṭ-r, implying initiation and separation from nothingness, distinct from mere formation or shaping; thus, it underscores divine origination without reliance on pre-existing matter. This interpretation aligns with cross-references to similar Quranic epithets, such as Badi' in verses like 2:117 ("Originator of the heavens and the earth") and 6:101, which similarly emphasize creation from non-, reinforcing the theological uniqueness of God's creative act as unparalleled and self-sufficient. Verse 28 states, "It is only those of His servants who have knowledge that fear Allah," linking profound reverence (khashyah) for the Divine exclusively to the ulama—the scholars and prophets endowed with deep insight into God's attributes and signs. Exegetes explain that true knowledge (ilm) illuminates the heart, engendering an awe that the ignorant lack, as it reveals the vastness of divine power and the reality of accountability; hence, prophets like Muhammad and earlier messengers, along with righteous scholars, exemplify this fear through their unwavering obedience despite not perceiving God directly. Explaining this verse, Hasan al-Basri said: "The scholar is he who fears Allah though he has not seen Him, and turns to what is approved by Him and keeps away from what He has prohibited." The concludes in verse 45 with, "If were to punish for their immediately, He would not have left a single creature on , but He grants them respite until an appointed term," portraying divine (ansal) as an act of that delays retribution, allowing opportunity for and . This is not indifference but a deliberate extension of grace, as withholds immediate to preserve creation, ultimately enforcing accountability at the precise moment of destiny, neither hastening nor delaying it. Linguistically, the implied here carries the nuance of ahsan—the superlative "best" or most equitable—indicating that 's deferral and eventual reckoning embody perfect wisdom and fairness, surpassing human notions of retribution by balancing with inevitable .

Significance in Islamic Tradition

References in Hadith and Prophetic Narrations

Surah Fatir is referenced in several authentic prophetic narrations, particularly in relation to its opening verse and the divine name Al-Fatir, emphasizing 's role as the Creator and Originator. In a well-known narrated by Abu Hurairah, the Prophet Muhammad stated that has ninety-nine names; memorizing and acting upon these names leads to entry into Paradise. This narration, graded sahih in , underscores the surah's thematic focus on (the oneness of God) and is applied in discussions to affirm 's sole creatorship, countering polytheistic claims by highlighting that all creation originates from Him alone. Another significant reference appears in a hadith concerning the nature of angels. Narrated by Ibn Mas'ud and recorded in , the Prophet described seeing the Angel Jibril () in his true form with six hundred wings, filling the horizon between heaven and earth, pearls and rubies falling from them; this vision illustrates expansive divine creation of angelic beings. Graded sahih, this narration from and paralleled in reinforces messages of Allah's unlimited power in creating angelic beings for revelation and divine service, thematically related to descriptions of angels as messengers. In the context of prophetic teachings during the Meccan period, Surah Fatir's emphasis on as the Creator was integral to da'wah efforts against idolaters who attributed creation to false deities. Narrations from companions indicate that verses like those affirming divine origination (e.g., verses 1-3) were recited by the to establish al-rububiyyah, the oneness of Lordship, in public sermons and debates with leaders. Regarding and heavenly rewards, prophetic narrations connect Surah Fatir's themes to eschatological promises. For instance, a sahih in describes the 's on the Day of Judgment for his , aligning with verse 10's assertion that good speech ascends to and righteous deeds elevate it, implying supplications and prophetic pleas as forms of ascending virtue that facilitate mercy. These references, drawn from sahih collections like Bukhari and Muslim, highlight the surah's verses as prophetic tools for instructing on and divine justice in .

Influence on Later Islamic Thought and Culture

In the realm of , Surah Fatir has influenced thinkers like (d. 1938), who drew on its emphasis on divine creation as an ongoing, dynamic process to reconstruct concepts of selfhood and human potential. Iqbal interpreted verse 35:1, which describes God as the "Originator of the heavens and the earth," as pointing to "ever fresh possibilities" in creation, aligning this with his philosophy of (selfhood) that encourages individual spiritual growth within a cosmic framework rather than passive submission. This perspective counters static views of the , promoting an active engagement with divine attributes to foster personal and communal renewal in modern Islamic thought. The surah's themes have also shaped (Islamic theology) debates on divine attributes, particularly God's roles as Creator (Fatir) and Fashioner (Bari'), as outlined in the opening verse. These attributes underscore God's transcendence and , influencing discussions on how divine power manifests in the universe's order without implying multiplicity or limitation, a key concern in theological works addressing and unity. In literary and cultural spheres, verses 30-34, which highlight God's (rahma) and appreciation of human deeds, relate to themes of and spiritual elevation. Additionally, modern environmental interpretations link the surah's signs in —such as verse 35:39—to ecological , portraying humans as vicegerents responsible for preserving creation's balance. Recent scholarship addresses gaps in understanding the surah's textual history through studies like Behnam Sadeghi and Mohsen Goudarzi's analysis of the (2012), which reveals early non-Uthmanic variants in Quranic manuscripts, including parts of (verses 39-45), prompting questions about the stabilization of texts during the first Islamic centuries. In 21st-century , interpreters highlight the surah's cosmic motifs as invitations to integrate faith with empirical inquiry, bridging classical with contemporary science.

References

  1. https://quran.com/fatir
  2. https://iqra-quran.com/chapters-of-quran/35-fatir/
  3. https://quran.com/fatir/1/tafsirs
  4. https://www.thelastdialogue.org/surah-resources/surah-fatir-glossary/
  5. https://www.iso.org/standard/4117.html
  6. http://www.englishtafsir.com/Quran/35/index.html
  7. https://www.noblequran.com/translation/surah35.html
  8. https://www.missionislam.com/quran/revealationorder.htm
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  10. https://www.alim.org/quran/tafsir/maududi/surah/35/0/
  11. https://myislam.org/surah-fatir/ayat-28/
  12. https://www.thelastdialogue.org/surah-fatir-summary/
  13. https://www.irfan-ul-quran.com/english/Surah-Fatir-with-english-translation
  14. https://qurantutorsacademy.com/quran/surah-fatir/
  15. https://quran.com/en/fatir
  16. https://tanzil.net/docs/revelation_order
  17. https://www.islamic-awareness.org/quran/text/mss/topkapi
  18. https://www.jstor.org/stable/j.ctvh4zgz9
  19. https://qucip.web.ox.ac.uk/sites/default/files/qucip/documents/media/m_klar_structural_dividers_ch_6.pdf
  20. https://www.researchgate.net/publication/378146895_Al-Taqdim_wa_al-Ta%27khir_Linguistic_Rules_in_Qur%27anic_Interpretation
  21. https://www.ijera.com/papers/Vol3_issue5/ER35830833.pdf
  22. https://www.islamicstudies.info/tafheem.php?sura=35&verse=1&to=45
  23. https://islamiceducationinuae.files.wordpress.com/2018/09/a-thematic-commentary-on-the-quran.pdf
  24. https://ia800202.us.archive.org/11/items/brief-glances-at-the-themes-of-each-surah/Brief%20Glances%20at%20the%20Themes%20of%20Each%20Surah%20-%20Dr.%20Muhammad%20al-Rabee%27ah%20-%20ebook.pdf
  25. https://archive.org/details/taftabry22_daisy
  26. https://alsalam.ac.uk/kashshaf/
  27. https://quran.com/en/fatir/28/tafsirs/en-tafsir-ibn-kathir
  28. https://archive.org/details/mafatihalghayb16raziuoft
  29. https://quranx.com/Tafsir/Kathir/35.1
  30. https://quran.com/en/35:28/tafsirs/en-tafsir-maarif-ul-quran
  31. https://quran.com/35:45/tafsirs/en-tafsir-maarif-ul-quran
  32. https://sunnah.com/bukhari:7392
  33. https://sunnah.com/bukhari:3232
  34. https://sunnah.com/bukhari:7510
  35. https://www.allamaiqbal.com/publications/journals/review/apr87/2.htm
  36. https://rissc.jo/wp-content/uploads/2018/12/The_Holy_Quran_and_the_Environment-EN.pdf
  37. https://bible-quran.com/wp-content/uploads/2013/01/Sadeghi-Goudarzi-sana-Origins-of-the-Quran.pdf
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