سُوْرَةُ فَاطِرٍ
Surah Faatir (35) — Ayah 18
وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ ۚ وَإِن تَدْعُ مُثْقَلَةٌ إِلَىٰ حِمْلِهَا لَا يُحْمَلْ مِنْهُ شَىْءٌ وَلَوْ كَانَ ذَا قُرْبَىٰٓ ۗ إِنَّمَا تُنذِرُ ٱلَّذِينَ يَخْشَوْنَ رَبَّهُم بِٱلْغَيْبِ وَأَقَامُوا۟ ٱلصَّلَوٰةَ ۚ وَمَن تَزَكَّىٰ فَإِنَّمَا يَتَزَكَّىٰ لِنَفْسِهِۦ ۚ وَإِلَى ٱللَّهِ ٱلْمَصِيرُ ﴿18﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And no bearer of burdens shall bear another’s burden; and if one heavily laden calls another to (bear) his load, nothing of it will be lifted even though he be near of kin. You (O Muhammad صلى الله عليه وسلم) can warn only those who fear their Lord unseen and perform As-Salât (Iqâmat-as-Salât). And he who purifies himself (from all kinds of sins), then he purifies only for the benefit of his ownself. And to Allâh is the (final) Return (of all).
Word by Word — Arabic, Transliteration & Meaning
وَلَا
walā
And not
تَزِرُ
taziru
will bear
وَازِرَةٌۭ
wāziratun
bearer of burdens
وِزْرَ
wiz'ra
burden
أُخْرَىٰ ۚ
ukh'rā
(of) another
وَإِن
wa-in
And if
تَدْعُ
tadʿu
calls
مُثْقَلَةٌ
muth'qalatun
a heavily laden
إِلَىٰ
ilā
to
حِمْلِهَا
ḥim'lihā
(carry) its load
لَا
lā
not
يُحْمَلْ
yuḥ'mal
will be carried
مِنْهُ
min'hu
of it
شَىْءٌۭ
shayon
anything
وَلَوْ
walaw
even if
كَانَ
kāna
he be
ذَا
dhā
near of kin
قُرْبَىٰٓ ۗ
qur'bā
near of kin
إِنَّمَا
innamā
Only
تُنذِرُ
tundhiru
you can warn
ٱلَّذِينَ
alladhīna
those who
يَخْشَوْنَ
yakhshawna
fear
رَبَّهُم
rabbahum
their Lord
بِٱلْغَيْبِ
bil-ghaybi
unseen
وَأَقَامُوا۟
wa-aqāmū
and establish
ٱلصَّلَوٰةَ ۚ
l-ṣalata
the prayer
وَمَن
waman
And whoever
تَزَكَّىٰ
tazakkā
purifies himself
فَإِنَّمَا
fa-innamā
then only
يَتَزَكَّىٰ
yatazakkā
he purifies
لِنَفْسِهِۦ ۚ
linafsihi
for his own self
وَإِلَى
wa-ilā
And to
ٱللَّهِ
l-lahi
Allah
ٱلْمَصِيرُ
l-maṣīru
(is) the destination
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 18) ➊ { وَ لَا تَزِرُ وَازِرَةٌ وِّزْرَ اُخْرٰى :} In this verse, the misconception of the polytheists is refuted, that on the Day of Resurrection some people will take the sins of others upon themselves and free them, just as the Christians say that the Messiah (peace be upon him) was crucified as a consequence of their sins, and as some people who recite the kalimah say that due to the love of Husayn (may Allah be pleased with him), no one will question them on the Day of Resurrection, because he, by being martyred, took upon himself the burden of the sins of those who loved him. In the verse, {’’ وَازِرَةٌ ‘‘} is an attribute of the omitted word {’’نَفْسٌ‘‘}, which is feminine, so the attribute is also feminine, and this word is chosen because it includes both men and women. That is, no soul bearing a burden will bear the burden of another soul’s sins.
➋ { وَ اِنْ تَدْعُ مُثْقَلَةٌ اِلٰى حِمْلِهَا … :} That is, neither will it happen that someone, on their own, takes the burden of another’s sins, nor will it happen that by someone’s calling and request, anyone will take another’s burden; rather, if a relative calls his close kin for this purpose, even if it is a father or a son, he will not take even an atom’s weight of his burden upon himself. Everyone will be concerned for themselves, and each will flee from the other. The mention of not bearing the burden even when called is stated separately because it was well-known among the Arabs that when someone calls you for help, you must help them in every situation. It is said that there, even when called, no one will help. See Surah Luqman (33) and Abasa (33–37). Also see Surah An’am (164), Bani Isra’il (15), and Ankabut (12, 13).
➌ { اِنَّمَا تُنْذِرُ الَّذِيْنَ يَخْشَوْنَ رَبَّهُمْ بِالْغَيْبِ … :} In this, the Messenger of Allah (peace and blessings be upon him) is comforted that you should not be disheartened or grieved by the attitude of those who do not believe after hearing your call, because you can only warn those who fear their Lord without seeing Him, and who fear Him even when no one is watching ({’’ بِالْغَيْبِ ‘‘} can have both meanings), and who establish prayer. The meaning is that only those people can benefit from your warning who believe in Allah without seeing Him, fear Him, and act upon His commands, and whoever does not believe in the unseen Lord and is stubborn, your warning will not benefit him, nor should you be concerned for him. See Surah Ya-Sin (11) and Surah Qaf (45).
➍ {وَ مَنْ تَزَكّٰى فَاِنَّمَا يَتَزَكّٰى لِنَفْسِهٖ :} That is, whoever, after hearing your advice, purifies himself from the filth of disbelief, polytheism, and wickedness, he does not do any favor to you or to Allah; the benefit of his purification is only for himself.
➎ {وَ اِلَى اللّٰهِ الْمَصِيْرُ :} That is, the result of remaining polluted in the filth of disbelief and wickedness, or of purifying oneself from it, will be fully manifested on the Day of Resurrection, and it will certainly be manifested, because everyone will be returned to Allah alone.
➋ { وَ اِنْ تَدْعُ مُثْقَلَةٌ اِلٰى حِمْلِهَا … :} That is, neither will it happen that someone, on their own, takes the burden of another’s sins, nor will it happen that by someone’s calling and request, anyone will take another’s burden; rather, if a relative calls his close kin for this purpose, even if it is a father or a son, he will not take even an atom’s weight of his burden upon himself. Everyone will be concerned for themselves, and each will flee from the other. The mention of not bearing the burden even when called is stated separately because it was well-known among the Arabs that when someone calls you for help, you must help them in every situation. It is said that there, even when called, no one will help. See Surah Luqman (33) and Abasa (33–37). Also see Surah An’am (164), Bani Isra’il (15), and Ankabut (12, 13).
➌ { اِنَّمَا تُنْذِرُ الَّذِيْنَ يَخْشَوْنَ رَبَّهُمْ بِالْغَيْبِ … :} In this, the Messenger of Allah (peace and blessings be upon him) is comforted that you should not be disheartened or grieved by the attitude of those who do not believe after hearing your call, because you can only warn those who fear their Lord without seeing Him, and who fear Him even when no one is watching ({’’ بِالْغَيْبِ ‘‘} can have both meanings), and who establish prayer. The meaning is that only those people can benefit from your warning who believe in Allah without seeing Him, fear Him, and act upon His commands, and whoever does not believe in the unseen Lord and is stubborn, your warning will not benefit him, nor should you be concerned for him. See Surah Ya-Sin (11) and Surah Qaf (45).
➍ {وَ مَنْ تَزَكّٰى فَاِنَّمَا يَتَزَكّٰى لِنَفْسِهٖ :} That is, whoever, after hearing your advice, purifies himself from the filth of disbelief, polytheism, and wickedness, he does not do any favor to you or to Allah; the benefit of his purification is only for himself.
➎ {وَ اِلَى اللّٰهِ الْمَصِيْرُ :} That is, the result of remaining polluted in the filth of disbelief and wickedness, or of purifying oneself from it, will be fully manifested on the Day of Resurrection, and it will certainly be manifested, because everyone will be returned to Allah alone.
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
18. 1 Yes, whoever has led others astray will bear the burden of their own sins along with the burden of those whom they misled, as is clear in verse (وَلَيَحْمِلُنَّ اَثْــقَالَهُمْ وَاَثْــقَالًا مَّعَ اَثْقَالِهِمْ) 29. Al-Ankabut:13), but even this burden of others is in reality their own burden, because they themselves were the ones who led those others astray.
18. 2 Such a person who is laden with the burden of sins, if he calls upon his relative to carry his burden, he will not be willing.
18. 3 That is, the benefit of your warning and preaching can only reach those people, so you only warn them, not those who do not benefit from warning, just as it is stated in another place (اِنَّمَآ اَنْتَ مُنْذِرُ مَنْ يَّخْشٰىهَا) 79. An-Nazi'at:45)
18. 4 The meaning of تطهر is to be purified from the impurities of shirk and immoralities.
18. 2 Such a person who is laden with the burden of sins, if he calls upon his relative to carry his burden, he will not be willing.
18. 3 That is, the benefit of your warning and preaching can only reach those people, so you only warn them, not those who do not benefit from warning, just as it is stated in another place (اِنَّمَآ اَنْتَ مُنْذِرُ مَنْ يَّخْشٰىهَا) 79. An-Nazi'at:45)
18. 4 The meaning of تطهر is to be purified from the impurities of shirk and immoralities.
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
And no bearer of burdens will bear the burden of another. And if a heavily laden soul calls another to carry some of its load, nothing of it will be carried, even if he is a close relative. (O Prophet!) You can only warn those who fear their Lord unseen and establish prayer. And whoever purifies himself [26], he purifies only for his own soul. And to Allah is the final return.
[25]
The Literal Meaning of "Wizr" and the Law of Reward and Punishment:
The word "wizr" is especially used for the burden of sins. And its rule is that whoever commits (a sin), he alone will bear it. It is impossible that someone else bears the burden for another; rather, he will receive only as much punishment as the sin he has committed, not more than that. However, if a person introduces a sinful act which later people follow—such as introducing a polytheistic belief or act, or establishing an innovation—then, as a share, the burden of his own sins will continue to increase. And another reality is that no one will be willing to take on the burden of another. Neither will a father take on the sin of his son, nor will a son take on the sin of his father. Everyone will be concerned only for themselves. The disbelievers of Makkah used to say to some Muslims that you should return to the religion of your forefathers. If there is any matter of punishment or reward, we will bear your burden ourselves. And they said this because they did not believe in the Hereafter and its accountability at all. In this verse, their statement has also been answered: these are merely words from their mouths. When they are confronted with accountability, their senses will be set right.
[26] That is, stubborn and obstinate people will never change their attitude by your admonition and warning. Advice can only be effective for the one who believes in the Hereafter without seeing it and fears being held accountable for his deeds before Allah. Such people also establish prayers and strive to purify their conduct. And in this, the benefit is their own; they do not do any favor to Allah. And this benefit will become fully apparent when all people are presented before Allah.
[25]
The Literal Meaning of "Wizr" and the Law of Reward and Punishment:
The word "wizr" is especially used for the burden of sins. And its rule is that whoever commits (a sin), he alone will bear it. It is impossible that someone else bears the burden for another; rather, he will receive only as much punishment as the sin he has committed, not more than that. However, if a person introduces a sinful act which later people follow—such as introducing a polytheistic belief or act, or establishing an innovation—then, as a share, the burden of his own sins will continue to increase. And another reality is that no one will be willing to take on the burden of another. Neither will a father take on the sin of his son, nor will a son take on the sin of his father. Everyone will be concerned only for themselves. The disbelievers of Makkah used to say to some Muslims that you should return to the religion of your forefathers. If there is any matter of punishment or reward, we will bear your burden ourselves. And they said this because they did not believe in the Hereafter and its accountability at all. In this verse, their statement has also been answered: these are merely words from their mouths. When they are confronted with accountability, their senses will be set right.
[26] That is, stubborn and obstinate people will never change their attitude by your admonition and warning. Advice can only be effective for the one who believes in the Hereafter without seeing it and fears being held accountable for his deeds before Allah. Such people also establish prayers and strive to purify their conduct. And in this, the benefit is their own; they do not do any favor to Allah. And this benefit will become fully apparent when all people are presented before Allah.
