Surah Fatir >> Currently viewing Surah Fatir Ayat 33 (35:33)

Surah Fatir Ayat 33 in Arabic Text

جَنَّـٰتُ عَدْنٍۢ يَدْخُلُونَهَا يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِن ذَهَبٍۢ وَلُؤْلُؤًۭا ۖ وَلِبَاسُهُمْ فِيهَا حَرِيرٌۭ
Jannaatu ‘adniny yad khuloonahaa yuhallawna feeha min asaawira min zahabinw wa lu’lu’anw wa libaa suhum feehaa hareer

English Translation

Here you can read various translations of verse 33

Sahih International
[For them are] gardens of perpetual residence which they will enter. They will be adorned therein with bracelets of gold and pearls, and their garments therein will be silk.

Yusuf Ali
Gardens of Eternity will they enter: therein will they be adorned with bracelets of gold and pearls; and their garments there will be of silk.

Abul Ala Maududi
They shall enter the everlasting Gardens, shall be adorned with bracelets of gold and with pearls, and their apparel therein shall be silk.

Muhsin Khan
‘Adn (Eden) Paradise (everlasting Gardens) will they enter, therein will they be adorned with bracelets of gold and pearls, and their garments there will be of silk (i.e. in Paradise).

Pickthall
Gardens of Eden! They enter them wearing armlets of gold and pearl and their raiment therein is silk.

Dr. Ghali
Gardens of Adn (Eden) they will enter; therein they will be ornamented with bracelets of gold and with pearls, and their garment therein is silk.

Abdel Haleem
they will enter lasting Gardens where they will be adorned with bracelets of gold and pearls, where they will wear silk garments.

Quran 35 Verse 33 Explanation

For those looking for commentary to help with the understanding of Surah Fatir ayat 33, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.

Ala-Maududi

(35:33) They shall enter the everlasting Gardens,[57] shall be adorned with bracelets of gold and with pearls, and their apparel therein shall be silk.


57. One section of the commentators has held the view that this sentence is related with the two sentences immediately preceding it. That is, the ones who excel in good deeds are the best of the people and they alone will enter the Gardens. As for the first two groups, nothing has been stated about them so that they became worried concerning their fate and try to improve their lot. This view has been presented by Allama Zamakhshari forcefully and supported by Imam Razi. But the majority of the commentators opine that it is related with the whole preceding discourse, which means that all the three classes of the ummah shall eventually enter Paradise, whether without accountability, or after the accountability, whether remaining secure from every punishment, or after receiving some punishment. This commentary is supported by the Quranic context, for a little below about those who are contrasted with the heirs of the Book, it has been said: “And for those who have disbelieved, there is the fire of Hell.” This shows that there is Paradise for all those who have believed in the Book, and Hell for all those who have refused to believe in it. The same has been supported by the Hadith of the Prophet (peace be upon him), which Imam Ahmad, Ibn Jarir, Ibn Abi Hatim, Tabarani, Baihaqi and some other traditionalists have related on the authority of Abu ad- Darda. The Prophet (peace be upon him) said:

Those who have excelled in good works shall enter Paradise without accountability; and those who are following the middle course, shall be subjected to accountability; but their accountability shall be light. As for those who have been unjust to themselves, they shall be detained throughout the long period of Resurrection and accountability (mahshar). Then Allah shall cover them also with His mercy. And they are the ones who will say: Thanks to Allah Who has removed sorrow from us.

In this Hadith the Prophet (peace be upon him) has himself given a complete commentary of the verse under discussion, and stated separately the end to be met by each of the three groups of the believers. The light accountability for the ones following the middle course means this: The disbelievers will be punished for their disbelief as well as for each single crime and sin of theirs separately, but, contrary to this, the good and bad deeds of the believers who come with both the good and evil deeds will be judged on the whole: they will not be rewarded for each good deed and punished for each evil deed separately. As for those who will be detained throughout the period of Resurrection and accountability because they had been unjust to themselves, it means: They will not be thrown into Hell, but will be sentenced to be detained till the rising of the court. In other words, they will be exposed to all the severities and rigors of the lengthy Day of Resurrection (and God alone knows how lengthy it will be) till Allah Almighty will turn to them in His mercy and command at the rising of the court that they too be admitted into Paradise. The traditionists have cited several sayings to the same effect from many companions like Umar, Uthman, Abdullah bin Masud, Abdullah bin Abbas, Aishah, Abu Said Khudri and Bara bin Azib. And obviously, the companions could not have said any such thing in such matters unless they had heard it from the Prophet (peace be upon him) himself.

But from this one should not form the impression that those who have been unjust to themselves from among the Muslims will only be sentenced to be detained till the rising of the court, and none of them will go to Hell at all. Several crimes have been mentioned in the Quran and Hadith, whose perpetrator will go to Hell in spite of his faith. For instance, Allah Himself has declared that the believer who kills another believer willfully shall go to Hell. Likewise, Hell has been mentioned as the punishment of those people also who violate the provisions of the divine law of inheritance. Those who devour interest even after its prohibition have been declared to be the dwellers of Hell. Besides these, some other major sins have also been mentioned in Hadith, whose perpetrator shall go to Hell.

Ibn-Kathir

33. `Adn (Gardens) will they enter, therein will they be adorned with bracelets of gold and pearls, and their garments therein will be of silk. 34. And they will say: “All praise and thanks be to Allah, Who has removed from us (all) grief. Verily, our Lord is indeed Oft-Forgiving, Most Ready to appreciate.” 35. “Who, out of His grace, has lodged us in a home that will last forever, where toil will touch us not nor weariness will touch us.”) Allah tells us that those whom He chose among His servants, those who inherited the Book which was revealed from the Lord of the worlds, will, on the Day of Resurrection, have an abode in Everlasting Gardens which they will enter on the Day when they are raised anew and meet Allah.


﴿يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِن ذَهَبٍ وَلُؤْلُؤاً﴾

(therein will they be adorned with bracelets of gold and pearls,) It was recorded in the Sahih from Abu Hurayrah, may Allah be pleased with him, that the Messenger of Allah said:

«تَبْلُغُ الْحِلْيَةُ مِنَ الْمُؤْمِنِ حَيْثُ يَبْلُغُ الْوَضُوء»

(The ornaments of the believer will reach as far as his Wudu’.)

﴿وَلِبَاسُهُمْ فِيهَا حَرِيرٌ﴾

(and their garments therein will be of silk.) For this reason it is forbidden for them (the males) in this world, but Allah will permit it for them in the Hereafter. It was recorded in the Sahih that the Messenger of Allah said:

«مَنْ لَبِسَ الْحَرِيرَ فِي الدُّنْيَا لَمْ يَلْبَسْهُ فِي الْاخِرَة»

(Whoever wears silk in this world, will not wear it in the Hereafter.) And he said:

«هِيَ لَهُمْ فِي الدُّنْيَا، وَلَكُمْ فِي الْاخِرَة»

(It is for them in this world, and for you in the Hereafter.)

﴿وَقَالُواْ الْحَمْدُ للَّهِ الَّذِى أَذْهَبَ عَنَّا الْحَزَنَ﴾

(And they will say: “All the praises and thanks be to Allah, Who has removed from us (all) grief…”) which means fear of everything that is feared; it has been lifted from us and we have been relieved of all that we used to fear of the anxieties of the world and the Hereafter. Ibn `Abbas, may Allah be pleased with him, and others said, “He forgives them for their major sins, and appreciates even the smallest of their good deeds.”

﴿الَّذِى أَحَلَّنَا دَارَ الْمُقَامَةِ مِن فَضْلِهِ﴾

(Who, out of His grace, has lodged us in a home that will last forever,) means, `Who has given us this position and status out of His grace and blessing and mercy, for our good deeds are not equivalent to this.’ It was reported in the Sahih that the Messenger of Allah said: –

«لَنْ يُدْخِلَ أَحَدًا مِنْكُمْ عَمَلُهُ الْجَنَّة»

(None of you will enter Paradise by virtue of his good deeds.) They said, “Not even you, O Messenger of Allah” He said,

«وَلَا أَنَا إِلَّا أَنْ يَتَغَمَّدَنِي اللهُ تَعَالَى بِرَحْمَةٍ مِنْهُ وَفَضْل»

(Not even me, unless Allah encompasses me with His mercy and grace.)

﴿لاَ يَمَسُّنَا فِيهَا نَصَبٌ وَلاَ يَمَسُّنَا فِيهَا لُغُوبٌ﴾

(where toil will touch us not nor weariness will touch us.) means, neither hardship nor exhaustion will touch us. The words translated here as “toil” and “weariness” both mean exhaustion, as if what is meant by the negation of both is that neither their bodies nor their souls will become exhausted; and Allah knows best. They used to exhaust themselves in worshipping this world, but their obligations will come to an end when they enter Paradise, where they will enjoy eternal rest and repose. Allah says:

﴿كُلُواْ وَاشْرَبُواْ هَنِيئَاً بِمَآ أَسْلَفْتُمْ فِى الاٌّيَّامِ الْخَالِيَةِ ﴾

(Eat and drink at ease for that which you have sent on before you in days past!) (69:24)

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