Tafsir of Fatir 35:29

(Indeed, those who recite the Book of Allah): That is, those who persist in reading it until it has become a characteristic and hallmark for them, as indicated by the present tense form, its position as a relative clause, and the variation of the two verbs. What is meant by the "Book of Allah" is the Quran; Mutarrif ibn Abdullah ibn al-Shikhkhir said: "This is the verse of the reciters."

Abd al-Ghani ibn Sa’id al-Thaqafi recorded in his Tafsir, on the authority of Ibn Abbas, that it was revealed concerning Husayn ibn al-Harith ibn Abd al-Muttalib al-Qurashi. However, the lesson lies in the generality of the wording. Thus, al-Suddi said regarding "the reciters": "They are the companions of the Messenger of Allah (may Allah bless him and grant him peace)." Ata said: "They are the believers," meaning generally, which is the most probable view, with the companions being included in the primary sense.

It has been said that the meaning of "reciting the Book of Allah" is that they follow it, acting upon what is in it. This assumes that yatlu (reciting) is derived from talahu (he followed it), or it interprets the known recitation as being tied to action, for it holds little benefit without it. Indeed, it has been narrated: "How many a reciter of the Quran there is, while the Quran curses him." Some scholars' statements suggest a preference for the apparent, immediate meaning, as he said: "Since Allah the Exalted mentioned fear [khashyah]—which is an action of the heart—He mentioned after it the action of the tongue and the limbs, and financial worship."

It is also permitted that what is intended by the "Book of Allah" is the genus of His books (to Him belongs glory), applicable to the Torah, the Gospel, and others. Thus, it would be a commendation of the believers from previous nations after recounting the state of the deniers in His saying: "And if they deny you..." and so on. The present tense is used to depict the past state. The purpose of praising them and clarifying their status is to urge this nation to follow them and to do as they did. The first view is the most sound, as is not hidden, and upon it is the majority.

(And have established prayer and spent from what We have provided them, secretly and publicly): Meaning, while being secret and public, or in secrecy and in public. The intent is that they spend however it occurs, without specifically intending one over the other. It has been said that secrecy applies to recommended spending, and publicity applies to obligatory spending. In the fact that the spending is from "what they were provided" is an indication that they were neither extravagant nor excessive in their generosity. The context of praise implies that they sought out the lawful and the wholesome. It is said that min (from) is used here for partition. The Mu'tazilah restrict "provision" (rizq) to the lawful, and this is more appropriate for attributing the act to the pronoun of majesty. Those who do not restrict it to the lawful say it implies glorification and an incentive to spend.

(They hope for a trade): By virtue of what they have performed of acts of obedience—meaning a transaction with Allah the Exalted to attain the profit of reward—assuming that "trade" is a metaphor for what was mentioned. The contextual clue is the state itself, as some eminent scholars have said. His saying: (that will never perish): Meaning, that will never stagnate. It is also said: that will never perish through loss. It is an attribute of the trade and a reinforcement of the metaphor.

The sentence (They hope for...) and what follows, according to al-Farra’ and Abu al-Baqa’, is the predicate of "Indeed" (Inna). In Allah’s informing us of this regarding them, there is an indication that they do not definitively conclude the success of their trade; rather, they perform their acts of obedience while their hearts are trembling, fearing that it may not be accepted from them. Some have made "trade" a metaphor for obtaining reward through obedience, leaving the reinforcement as it is; Abu al-Sa’ud adopted this view. Then he said: "And informing of their hope from the Most Generous of the generous is a definitive promise of the attainment of what they hope for."

The apparent meaning of what is narrated from Qatadah, in his interpretation of "trade" as Paradise, is that it is a metaphor for profit. He interpreted "will never perish" as "will never pass away." And this is as you see.