35. Al-Fatir (The Originator)

Mecca Period 43

Asad’s Version:

35:18 AND NO BEARER of burdens shall be made to bear another's burden; 15 and if one weighed down by his load calls upon [another] to help him carry it, nothing thereof may be carried [by that other], even if it he one's near of kin." Hence, thou canst [truly] warn only those who stand in awe of their Sustainer although He is beyond the reach of their perception, 17 and are constant in prayer, and [know that] whoever grows in purity, attains to purity but for the good of his own self, and (that] with God is all journeys' end.

The Quranic Text & Ali’s Version:

وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى...

35:18 Nor can a bearer of burdens bear another's burden.

C3900. Bearer: hamilatun: feminine in Arabic, as referring to the soul (nafs), as in 6:164.

... وَإِن تَدْعُ مُثْقَلَةٌ إِلَى حِمْلِهَا لَا يُحْمَلْ مِنْهُ شَيْءٌ وَلَوْ كَانَ ذَا قُرْبَى...

If one heavily laden should call another to (bear) his load, not the least portion of it can be carried (by the other), even though he be nearly related.

... إِنَّمَا تُنذِرُ الَّذِينَ يَخْشَوْنَ رَبَّهُم بِالغَيْبِ ...

Thou canst but admonish such as fear their Lord unseen

... وَأَقَامُوا الصَّلَاةَ...

and establish regular Prayer

... وَمَن تَزَكَّى فَإِنَّمَا يَتَزَكَّى لِنَفْسِهِ ...

and whoever purifies himself does so for the benefit of his own soul;

... وَإِلَى اللَّهِ الْمَصِيرُ ﴿١٨﴾

and the destination (of all) is to Allah.

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[Ali’s notes:

C3901. Natural relationship may be considered as a reasonable cause or opportunity for bearing each other's burdens. For example, a mother or a father might offer to die for her or his child, and vice versa. But this does not apply to spiritual matters. There the responsibility is strictly personal and cannot be transferred to another.

In 29:13 we are told that the misleaders "will bear other burdens along with their own"; but the context shows that the "other" burdens are the burdens of deluding others with their falsehoods. Both sins are their own, viz., their original sin, and the sin of deluding the others. But the responsibility will be doubled.

C3902. Bil-gaibi: unseen in the adverbial sense.

The man, who, though he does not see Allah, so realises Allah's Presence in himself as if he saw Him, is the man of genuine Faith, and for him Allah's Revelation comes through many channels and is always fruitful.

C3903. Prayer is one of the means of purifying ourselves of lower motives in life, for in prayer we seek the Presence of Allah.

But the purity which we seek is for our own souls: we confer no favour on Allah or on any Power in the spiritual world, as some imagine who make "gifts" to Allah. In any case the destination of all is to Allah.]

[ Asad’s notes - 1 5 I.e., on Judgment Day - for "whatever [wrongj any human being commits rests upon him alone" (6:164, which is followed by a sentence identical with the one above).

16 Thus, any transfer of moral responsibility from one person to another is shown to be impossible. Whereas the first part of the above statement implies a negation of the Christian doctrine of "original sin" with which mankind is supposedly burdened, the second part categorically refutes the doctrine of the "vicarious atonement" of that sin by Jesus. (See also 53 :38 and the corresponding note 31.)]]