سُوْرَةُ فَاطِرٍ

Surah Faatir (35) — Ayah 9

The Originator · Meccan · Juz 22 · Page 435

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وَٱللَّهُ ٱلَّذِىٓ أَرْسَلَ ٱلرِّيَـٰحَ فَتُثِيرُ سَحَابًا فَسُقْنَـٰهُ إِلَىٰ بَلَدٍ مَّيِّتٍ فَأَحْيَيْنَا بِهِ ٱلْأَرْضَ بَعْدَ مَوْتِهَا ۚ كَذَٰلِكَ ٱلنُّشُورُ ﴿9﴾

Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali

And it is Allâh Who sends the winds, so that they raise up the clouds, and We drive them to a dead land, and revive therewith the earth after its death. As such (will be) the Resurrection!

Word by Word — Arabic, Transliteration & Meaning

وَٱللَّهُ wal-lahu And Allah
ٱلَّذِىٓ alladhī (is) the One Who
أَرْسَلَ arsala sends
ٱلرِّيَـٰحَ l-riyāḥa the winds
فَتُثِيرُ fatuthīru so that they raise
سَحَابًۭا saḥāban (the) clouds
فَسُقْنَـٰهُ fasuq'nāhu and We drive them
إِلَىٰ ilā to
بَلَدٍۢ baladin a land
مَّيِّتٍۢ mayyitin dead
فَأَحْيَيْنَا fa-aḥyaynā and We revive
بِهِ bihi therewith
ٱلْأَرْضَ l-arḍa the earth
بَعْدَ baʿda after
مَوْتِهَا ۚ mawtihā its death
كَذَٰلِكَ kadhālika Thus
ٱلنُّشُورُ l-nushūru (will be) the Resurrection

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 9){ وَ اللّٰهُ الَّذِيْۤ اَرْسَلَ الرِّيٰحَ فَتُثِيْرُ سَحَابًا …:} In the Noble Qur’an, life after death is generally argued from the greening of dry land, as stated in Surah Al-Hajj: «وَ تَرَى الْاَرْضَ هَامِدَةً فَاِذَاۤ اَنْزَلْنَا عَلَيْهَا الْمَآءَ اهْتَزَّتْ وَ رَبَتْ وَ اَنْۢبَتَتْ مِنْ كُلِّ زَوْجٍۭ بَهِيْجٍ (5) ذٰلِكَ بِاَنَّ اللّٰهَ هُوَ الْحَقُّ وَ اَنَّهٗ يُحْيِ الْمَوْتٰى وَ اَنَّهٗ عَلٰى كُلِّ شَيْءٍ قَدِيْرٌ (6) وَّ اَنَّ السَّاعَةَ اٰتِيَةٌ لَّا رَيْبَ فِيْهَا وَ اَنَّ اللّٰهَ يَبْعَثُ مَنْ فِي الْقُبُوْرِ » [ الحج : ۵ تا ۷ ] “And you see the earth lying lifeless, then when We send down water upon it, it stirs and swells and brings forth every beautiful kind (of growth). This is because Allah is the Truth, and (because) He gives life to the dead, and (because) He is Powerful over everything. And (because) the Hour is coming, there is no doubt about it, and (because) Allah will raise those who are in the graves.” Everyone sees that when it rains, the dry, barren, and dead land suddenly comes to life and flourishes with vegetation. Then, not only do plants grow from it, but thousands of creatures—such as frogs, insects, and crickets—are also produced and begin to make their own sounds. Where did these come from? Exactly the same will be the state of humans rising from the earth. The condition of man is strange: whatever comes under his observation, he accepts it as it is, but he denies another thing exactly like it just because it has not come under his observation, even though there is no difference between the two.

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.

9. 1. That is, just as We revive the barren land by sending down rain from the clouds, in the same way, on the Day of Resurrection, We will also bring all the dead humans back to life. It is mentioned in the hadith that the entire body of a human decays except for a small part of the backbone which remains preserved; from this, his re-creation and composition will take place.

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.

It is Allah Who sends the winds, then they raise the clouds, then We drive them to a dead land and revive the earth after its death. The resurrection of mankind [13] will be just like this.

[13]
Evidence for Resurrection from the Growth of Plants:

This is an argument for resurrection based on common human observation. Human observation is that when it rains, the dry, barren, and dead land suddenly comes to life and flourishes with vegetation. Then, not only do plants grow from it, but thousands of animals, frogs, insects, and crickets, etc., are also produced and begin to make their respective sounds. Where did all these come from? Exactly the same will be the condition of humans rising from the earth. And it is mentioned in the narrations that when Allah Almighty wills that all humans come to life and emerge from their graves, a special kind of rain will fall from beneath the Throne, by which all humans will come to life and emerge from the earth just as crops and insects emerge after rainfall. The only difference is that what has already come under human observation, he accepts it as it is, but does not bother to reflect upon it, and what is similar to it but has not yet come under his observation, he denies it.
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