Tafsir of Fatir 35:15

In your very selves and in whatever important matter or pressing affair befalls you. The definition of "the needy" (al-fuqara’) is for the genus or for encompassment, as there is no specific antecedent. It is likewise for the sake of hyperbole regarding their poverty, as if, due to their extreme poverty and intense need, they are the only ones who are truly needy, and the poverty of all other created beings in relation to theirs is as if it were non-existent; hence, the Almighty said: "And man was created weak."

The Jinn are not included here, for they do not require food, clothing, and other things in the way that humans do, nor is their weakness akin to human weakness, so there is no need to include them under the category of "mankind" by way of taghlib (predominance). Furthermore, it has been said that this exclusion does not matter, as the address is directed at those among mankind who manifest power and obstinacy. The argument that the restriction (limitation of need to humans) is relative to the Almighty is not without its own obscurities. The author of al-Fara’id said: "The approach is to say—and Allah Almighty knows best—that the intent is mankind and others, following the method of giving precedence to the present over the absent, or those possessing knowledge over others," though this is very far-fetched.

The scholar al-Tibi said: What the majestic arrangement necessitates is that the definition in "the mankind" (al-nas) be understood as referring to a specific group (the previously mentioned), and in "the needy" (al-fuqara’) as the genus. For those addressed are those addressed in the Almighty's saying: "That is Allah, your Lord; to Him belongs sovereignty..." (i.e., that worshipped one is He who is described with the attributes of majesty, not those you call upon besides Him, and you are the most in need of Him, the Almighty). This is not devoid of beauty.

"And Allah is the Self-Sufficient"—free from all things, no one else is.

"The Praiseworthy"—the Bestower of blessings upon all existing things, who deserves praise by virtue of His blessings. It is derived from "the praised," and it is intended as such by way of metonymy so that it is consistent with the mention of their poverty; for a wealthy person does not benefit the poor person unless he is generous and a benefactor, and such a one is worthy of praise. This is like a completion (tatmil) of what preceded it, as in the statement of Ka'b al-Ghanawi: "Forbearing, when forbearance adorns its people / While being formidable in the eyes of the enemy, along with his forbearance."

The generality of that which He is independent of includes the addressors and their worship. In the words of al-Tibi, there is a scent of specification, as he said what you have heard reported: "He, the Almighty, is independent of you and your worship, because He, the Almighty, is Praiseworthy—He has servants who praise Him even if you do not." You, however, are better served by the general interpretation.

As for what has been narrated regarding the occasion of revelation—that when the Prophet (peace be upon him) prayed abundantly and the disbelievers persisted, they said, "Perhaps Allah Almighty is in need of our worship"—it does not necessitate any specification of the verse, as is not hidden.