سُوْرَةُ فَاطِرٍ
Surah Faatir (35) — Ayah 27
أَلَمْ تَرَ أَنَّ ٱللَّهَ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَأَخْرَجْنَا بِهِۦ ثَمَرَٰتٍ مُّخْتَلِفًا أَلْوَٰنُهَا ۚ وَمِنَ ٱلْجِبَالِ جُدَدٌۢ بِيضٌ وَحُمْرٌ مُّخْتَلِفٌ أَلْوَٰنُهَا وَغَرَابِيبُ سُودٌ ﴿27﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
See you not that Allâh sends down water (rain) from the sky, and We produce therewith fruits of various colours, and among the mountains are streaks white and red, of varying colours and (others) very black.
Word by Word — Arabic, Transliteration & Meaning
أَلَمْ
alam
Do not
تَرَ
tara
you see
أَنَّ
anna
that
ٱللَّهَ
l-laha
Allah
أَنزَلَ
anzala
sends down
مِنَ
mina
from
ٱلسَّمَآءِ
l-samāi
the sky
مَآءًۭ
māan
water
فَأَخْرَجْنَا
fa-akhrajnā
then We bring forth
بِهِۦ
bihi
therewith
ثَمَرَٰتٍۢ
thamarātin
fruits
مُّخْتَلِفًا
mukh'talifan
(of) various
أَلْوَٰنُهَا ۚ
alwānuhā
[their] colors
وَمِنَ
wamina
And in
ٱلْجِبَالِ
l-jibāli
the mountains
جُدَدٌۢ
judadun
(are) tracts
بِيضٌۭ
bīḍun
white
وَحُمْرٌۭ
waḥum'run
and red
مُّخْتَلِفٌ
mukh'talifun
(of) various
أَلْوَٰنُهَا
alwānuhā
[their] colors
وَغَرَابِيبُ
wagharābību
and intensely black
سُودٌۭ
sūdun
and intensely black
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 27) ➊ { اَلَمْ تَرَ اَنَّ اللّٰهَ اَنْزَلَ مِنَ السَّمَآءِ مَآءً … :} That is, the diversity of things in this universe is evidence of Allah Almighty’s power, just as examples of the sweet river and salty sea, the blind and the seeing people, darkness and light, shade and hot wind, the dead and the living, the believer and the disbeliever have already been mentioned. Now reflect on the variety and diversity of plants and inanimate objects; if there were not the craftsmanship of a Wise Maker, this diversity would never exist in the universe. This is not the work of blind, deaf, and senseless matter, but rather the work of the All-Powerful, Who has presented this diversity as evidence of His Oneness and perfect power.
➋ The literal meaning of {’’ اَلَمْ تَرَ ‘‘} is “Have you not seen?” Sometimes this phrase is said to a person who already knows the matter; in that case, it is for expressing amazement. Sometimes it is said to a person who does not already know; in that case, the purpose is to inform him and to astonish him. This phrase is famous as a proverb in this second sense, as if a person who has not seen something is addressed like one who has seen it, in the sense that it is not appropriate for you to be unaware of this, and then he is addressed as if he has seen it and knows it well. In the verse, the meaning of {’’ اَلَمْ تَرَ ‘‘} is {’’أَلَمْ تَعْلَمْ‘‘}, “Have you not known?”—that is, surely you know. (Summary from Alusi)
➌ That is, O intelligent man! Surely you know that Allah Almighty sent down a great deal of water from the sky (the tanween in {’’ مَآءً ‘‘} is for abundance), then with it He brought forth from the earth many fruits, whose colors, shapes, types, and tastes are different. Some are red, some yellow, some green, some sweet, some sour, and some otherwise, even though all are produced from the same earth and watered with the same water, as Allah Almighty said: «وَ فِي الْاَرْضِ قِطَعٌ مُّتَجٰوِرٰتٌ وَّ جَنّٰتٌ مِّنْ اَعْنَابٍ وَّ زَرْعٌ وَّ نَخِيْلٌ صِنْوَانٌ وَّ غَيْرُ صِنْوَانٍ يُّسْقٰى بِمَآءٍ وَّاحِدٍ وَ نُفَضِّلُ بَعْضَهَا عَلٰى بَعْضٍ فِي الْاُكُلِ اِنَّ فِيْ ذٰلِكَ لَاٰيٰتٍ لِّقَوْمٍ يَّعْقِلُوْنَ » [ الرعد : ۴ ] “And in the earth are neighboring tracts, and gardens of grapes, and crops, and date palms, growing out of single roots or otherwise; watered with the same water, yet We make some of them excel others in fruit. Surely in that are signs for people who understand.”
➍ In {’’ اَلَمْ تَرَ اَنَّ اللّٰهَ اَنْزَلَ مِنَ السَّمَآءِ مَآءً ‘‘}, Allah Almighty mentioned sending down water using the third person pronoun, then in {’’فَاَخْرَجْنَا بِهٖ ‘‘} He mentioned Himself with the first person plural pronoun; this is called “iltifat” (rhetorical shift). The purpose is to highlight His perfect power in bringing forth such diverse things from the earth, that all of this We have accomplished.
➎ {وَ مِنَ الْجِبَالِ جُدَدٌۢبِيْضٌ … : ’’ جُدَدٌ‘‘ ’’جُدَّةٌ‘‘} is the plural; it means path or line. What is meant is the streaks and sections of different colors in the mountains. {’’ سُوْدٌ ‘‘ ’’أَسْوَدُ‘‘} is the plural. {’’ غَرَابِيْبُ ‘‘} is the plural of {’’غِرْبِيْبٌ‘‘}. When something is to be described as very black, this word comes as an emphasis for {’’أَسْوَدُ‘‘}, meaning {’’أَسْوَدُ غِرْبِيْبٌ‘‘}, just as in Urdu one says “kaala siyaah” or “kaala bhajanga” (pitch black). Here, for the sake of the verse’s rhyme, {’’ غَرَابِيْبُ ‘‘} is mentioned first. In this, another example of Allah Almighty’s power is mentioned: He said, it is a marvel of Our power that in the mountains there are sections of different colors—some are white, some red, some pitch black, and some of other colors; some have one form, some another; some are small, some large; some are of stone, some of clay; some are of marble, some of salt, and some of other substances. In {’’ غَرَابِيْبُ سُوْدٌ ‘‘}, attention is drawn to another important point: first, the colors of plants and inanimate objects are different, then within each color there is further diversity—some are black, some even blacker, and some pitch black. Just look at the blackness of people’s hair: the blackness of one person’s hair is different from another’s. Keep observing and marveling: is there any limit to the diversity in the workshop of wisdom of this All-Powerful? He has made the blackness of the hair of every human from Adam (peace be upon him) to the last person different from that of another, and the lines of his hands and the pupil of his eye, indeed every part of his body, different from another. He has made the green of every tree different from the green of another; the lines of every leaf are different from those of another leaf. Every fruit, such as mango, jamun, and date, is made different from another, and then within each fruit there is so much diversity that the fruit produced from the seed of a mango or date is of a different kind from the fruit of the original tree from which the seed came, just as every human is of a different color and form from his parents. In short, the color of everything is different, and within each color—such as white, red, yellow, or black—the whiteness, redness, yellowness, and blackness of each is different from another; the same is true of its taste. «فَتَبٰرَكَ اللّٰهُ اَحْسَنُ الْخٰلِقِيْنَ» [ المؤمنون : ۱۴ ] “So blessed is Allah, the best of creators.”
➋ The literal meaning of {’’ اَلَمْ تَرَ ‘‘} is “Have you not seen?” Sometimes this phrase is said to a person who already knows the matter; in that case, it is for expressing amazement. Sometimes it is said to a person who does not already know; in that case, the purpose is to inform him and to astonish him. This phrase is famous as a proverb in this second sense, as if a person who has not seen something is addressed like one who has seen it, in the sense that it is not appropriate for you to be unaware of this, and then he is addressed as if he has seen it and knows it well. In the verse, the meaning of {’’ اَلَمْ تَرَ ‘‘} is {’’أَلَمْ تَعْلَمْ‘‘}, “Have you not known?”—that is, surely you know. (Summary from Alusi)
➌ That is, O intelligent man! Surely you know that Allah Almighty sent down a great deal of water from the sky (the tanween in {’’ مَآءً ‘‘} is for abundance), then with it He brought forth from the earth many fruits, whose colors, shapes, types, and tastes are different. Some are red, some yellow, some green, some sweet, some sour, and some otherwise, even though all are produced from the same earth and watered with the same water, as Allah Almighty said: «وَ فِي الْاَرْضِ قِطَعٌ مُّتَجٰوِرٰتٌ وَّ جَنّٰتٌ مِّنْ اَعْنَابٍ وَّ زَرْعٌ وَّ نَخِيْلٌ صِنْوَانٌ وَّ غَيْرُ صِنْوَانٍ يُّسْقٰى بِمَآءٍ وَّاحِدٍ وَ نُفَضِّلُ بَعْضَهَا عَلٰى بَعْضٍ فِي الْاُكُلِ اِنَّ فِيْ ذٰلِكَ لَاٰيٰتٍ لِّقَوْمٍ يَّعْقِلُوْنَ » [ الرعد : ۴ ] “And in the earth are neighboring tracts, and gardens of grapes, and crops, and date palms, growing out of single roots or otherwise; watered with the same water, yet We make some of them excel others in fruit. Surely in that are signs for people who understand.”
➍ In {’’ اَلَمْ تَرَ اَنَّ اللّٰهَ اَنْزَلَ مِنَ السَّمَآءِ مَآءً ‘‘}, Allah Almighty mentioned sending down water using the third person pronoun, then in {’’فَاَخْرَجْنَا بِهٖ ‘‘} He mentioned Himself with the first person plural pronoun; this is called “iltifat” (rhetorical shift). The purpose is to highlight His perfect power in bringing forth such diverse things from the earth, that all of this We have accomplished.
➎ {وَ مِنَ الْجِبَالِ جُدَدٌۢبِيْضٌ … : ’’ جُدَدٌ‘‘ ’’جُدَّةٌ‘‘} is the plural; it means path or line. What is meant is the streaks and sections of different colors in the mountains. {’’ سُوْدٌ ‘‘ ’’أَسْوَدُ‘‘} is the plural. {’’ غَرَابِيْبُ ‘‘} is the plural of {’’غِرْبِيْبٌ‘‘}. When something is to be described as very black, this word comes as an emphasis for {’’أَسْوَدُ‘‘}, meaning {’’أَسْوَدُ غِرْبِيْبٌ‘‘}, just as in Urdu one says “kaala siyaah” or “kaala bhajanga” (pitch black). Here, for the sake of the verse’s rhyme, {’’ غَرَابِيْبُ ‘‘} is mentioned first. In this, another example of Allah Almighty’s power is mentioned: He said, it is a marvel of Our power that in the mountains there are sections of different colors—some are white, some red, some pitch black, and some of other colors; some have one form, some another; some are small, some large; some are of stone, some of clay; some are of marble, some of salt, and some of other substances. In {’’ غَرَابِيْبُ سُوْدٌ ‘‘}, attention is drawn to another important point: first, the colors of plants and inanimate objects are different, then within each color there is further diversity—some are black, some even blacker, and some pitch black. Just look at the blackness of people’s hair: the blackness of one person’s hair is different from another’s. Keep observing and marveling: is there any limit to the diversity in the workshop of wisdom of this All-Powerful? He has made the blackness of the hair of every human from Adam (peace be upon him) to the last person different from that of another, and the lines of his hands and the pupil of his eye, indeed every part of his body, different from another. He has made the green of every tree different from the green of another; the lines of every leaf are different from those of another leaf. Every fruit, such as mango, jamun, and date, is made different from another, and then within each fruit there is so much diversity that the fruit produced from the seed of a mango or date is of a different kind from the fruit of the original tree from which the seed came, just as every human is of a different color and form from his parents. In short, the color of everything is different, and within each color—such as white, red, yellow, or black—the whiteness, redness, yellowness, and blackness of each is different from another; the same is true of its taste. «فَتَبٰرَكَ اللّٰهُ اَحْسَنُ الْخٰلِقِيْنَ» [ المؤمنون : ۱۴ ] “So blessed is Allah, the best of creators.”
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.
27. 1 That is, just as there are both types of people—believers and disbelievers, righteous and corrupt—similarly, there is difference and diversity among other creations as well. For example, the colors of flowers are different, and in taste, delight, and fragrance, they are also different from one another. Even a single fruit has many different colors, and in taste, fragrance, and delight, they are also different from one another, like dates, grapes, apples, and some other fruits.
27. 2 In the same way, mountains and their parts or paths and lines are of different colors: white, red, and very deep, black paths or lines. غَرَابِیْب is the plural of غِرْبِیْب (intensely black). When the intensity of the black color is to be expressed, the word غِرْبِیْب is used with it; أَسْوَدُ غِرْبِيبٌ, which means very deep black.
27. 2 In the same way, mountains and their parts or paths and lines are of different colors: white, red, and very deep, black paths or lines. غَرَابِیْب is the plural of غِرْبِیْب (intensely black). When the intensity of the black color is to be expressed, the word غِرْبِیْب is used with it; أَسْوَدُ غِرْبِيبٌ, which means very deep black.
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.
27. Do you not see that Allah sends down water from the sky, with which We bring forth fruits of varying colors [32]? And in the mountains are streaks of white, red, and intensely black, of various shades.
[32]
In Every Kind of Creation, There is Diversity, Benefit, and Beauty:
These two verses draw every person's attention to the perfect power of Allah Almighty. That is, the earth is one, the water is one, the air is one. But the plants that grow have different shapes, different colors, and if there are flowers, their fragrances are different. The color, structure, and fragrance of the rose flower are different from those of the tulip. Similarly, the flowers of jasmine, water lily, and sunflower are also different from each other. Then, in a single flower, the combination of several colors is arranged with such beauty that it immediately captivates the heart. And if fruits are produced, then the shape, color, taste, and properties of grapes will be different, and those of apples, dates, and mangoes will be different as well. Then, for example, take mangoes or dates. There are countless varieties within this species. And in every variety, there are such distinctive characteristics that a person can recognize which type of date or mango it belongs to. Then, this diversity is not only in flowers, fruits, and vegetables, but if you look at the inanimate objects, there too you will see the manifestation of Allah's power. Somewhere there are dry, black, muddy, and dark mountains. Somewhere, tall trees and greenery grow on the mountains, presenting a very beautiful scene. Somewhere there is a mountain of salt, somewhere a mountain of marble. Then, in a single mountain, somewhere black stripes run far, somewhere white, and somewhere red. Now, if we turn to living beings, we see the same scene here as well. Among cattle, there are many colors within a single species. The same is the case with humans: some are fair, some are white, some are red, some are black, and some are brown. Although, if we consider the elements and components of their creation and composition, they are all the same, yet within every species, Allah Almighty has created countless new designs, seeing which the mind is left astonished. This difference within uniformity and uniformity within differences, these various colors and their beautiful combinations, the balance and proportion among them, and despite all these things, the attractiveness and charm for humans in all these things, and then the usefulness and benefit of each of these things for humans—do all these things not point towards a great Planner and Wise Creator? Can all these things be considered the result of coincidences?
Only That Knowledge is Beneficial Which Produces Fear of Allah, and the True Scholar is the One Who Fears Allah:
When a conscious person reflects on these matters, the greatness of the True Creator becomes established in his heart. He develops love for that Being who possesses such powers. Then, he begins to enjoy prostrating before Him, and this is the result that the Quran presents in these words: that only the scholars among Allah's servants fear Allah. And several points are derived from this sentence, for example:
1. The more one reflects on these manifestations of power, the more one will gain knowledge of Allah, and the more fear of Allah will be produced.
2. There are also three types of knowledge: one is the knowledge that produces fear of Allah; this is the highest level of knowledge, whether such a person is formally educated or not. The second type is knowledge that does not produce fear but is still beneficial for humanity, such as mathematics and knowledge of different languages; these can also be called knowledge. And the knowledge that takes one away from Allah is not knowledge but misguidance.
3. Are scientists meant by "scholars"? Not every person, after reflecting on Allah's signs, reaches the same conclusion. For example, Mr. Parwez presents the result of these verses as follows: "These verses mention plants, inanimate objects, and animals, and these are the major branches of science; therefore, the experts in these sciences are truly 'scholars,' who are called scientists in today's terminology." [اسباب زوال امت ص 95]
Now, the question to these gentlemen is: do these scholars or scientists also fear Allah? The real condition is the fear of Allah, not expertise in these sciences. If they do fear, then indeed they are scholars; otherwise, they are not.
4. In this verse, the word "scholars" does not refer to those conventional scholars who are called religious scholars because of their knowledge of the Quran, Hadith, jurisprudence, and theology. They will only be included in the meaning of this verse if they possess the fear of Allah within themselves.
[32]
In Every Kind of Creation, There is Diversity, Benefit, and Beauty:
These two verses draw every person's attention to the perfect power of Allah Almighty. That is, the earth is one, the water is one, the air is one. But the plants that grow have different shapes, different colors, and if there are flowers, their fragrances are different. The color, structure, and fragrance of the rose flower are different from those of the tulip. Similarly, the flowers of jasmine, water lily, and sunflower are also different from each other. Then, in a single flower, the combination of several colors is arranged with such beauty that it immediately captivates the heart. And if fruits are produced, then the shape, color, taste, and properties of grapes will be different, and those of apples, dates, and mangoes will be different as well. Then, for example, take mangoes or dates. There are countless varieties within this species. And in every variety, there are such distinctive characteristics that a person can recognize which type of date or mango it belongs to. Then, this diversity is not only in flowers, fruits, and vegetables, but if you look at the inanimate objects, there too you will see the manifestation of Allah's power. Somewhere there are dry, black, muddy, and dark mountains. Somewhere, tall trees and greenery grow on the mountains, presenting a very beautiful scene. Somewhere there is a mountain of salt, somewhere a mountain of marble. Then, in a single mountain, somewhere black stripes run far, somewhere white, and somewhere red. Now, if we turn to living beings, we see the same scene here as well. Among cattle, there are many colors within a single species. The same is the case with humans: some are fair, some are white, some are red, some are black, and some are brown. Although, if we consider the elements and components of their creation and composition, they are all the same, yet within every species, Allah Almighty has created countless new designs, seeing which the mind is left astonished. This difference within uniformity and uniformity within differences, these various colors and their beautiful combinations, the balance and proportion among them, and despite all these things, the attractiveness and charm for humans in all these things, and then the usefulness and benefit of each of these things for humans—do all these things not point towards a great Planner and Wise Creator? Can all these things be considered the result of coincidences?
Only That Knowledge is Beneficial Which Produces Fear of Allah, and the True Scholar is the One Who Fears Allah:
When a conscious person reflects on these matters, the greatness of the True Creator becomes established in his heart. He develops love for that Being who possesses such powers. Then, he begins to enjoy prostrating before Him, and this is the result that the Quran presents in these words: that only the scholars among Allah's servants fear Allah. And several points are derived from this sentence, for example:
1. The more one reflects on these manifestations of power, the more one will gain knowledge of Allah, and the more fear of Allah will be produced.
2. There are also three types of knowledge: one is the knowledge that produces fear of Allah; this is the highest level of knowledge, whether such a person is formally educated or not. The second type is knowledge that does not produce fear but is still beneficial for humanity, such as mathematics and knowledge of different languages; these can also be called knowledge. And the knowledge that takes one away from Allah is not knowledge but misguidance.
3. Are scientists meant by "scholars"? Not every person, after reflecting on Allah's signs, reaches the same conclusion. For example, Mr. Parwez presents the result of these verses as follows: "These verses mention plants, inanimate objects, and animals, and these are the major branches of science; therefore, the experts in these sciences are truly 'scholars,' who are called scientists in today's terminology." [اسباب زوال امت ص 95]
Now, the question to these gentlemen is: do these scholars or scientists also fear Allah? The real condition is the fear of Allah, not expertise in these sciences. If they do fear, then indeed they are scholars; otherwise, they are not.
4. In this verse, the word "scholars" does not refer to those conventional scholars who are called religious scholars because of their knowledge of the Quran, Hadith, jurisprudence, and theology. They will only be included in the meaning of this verse if they possess the fear of Allah within themselves.
