Tafsir of Fatir 35:18

Surah Fatir (35): Verse 18

And no bearer of burdens will bear the burden of another.

This verse is connected to what preceded it. Since Allah, the Exalted, has clarified the Truth with manifest signs and clear proofs, He then mentioned what calls them to reflection: {And no bearer of burdens will bear the burden of another}. This means that no soul will carry the sin of another soul.

Thus, if the Prophet (peace be upon him) were a liar in his call, he would be sinful, yet he believes that you (the addressees) will not carry his sin. Therefore, he is cautious and guards himself. Furthermore, Allah, the Exalted, is not in need of your worship. So, reflect and know that if you go astray, no one will carry your burden for you. This is unlike what they say: {Believe and follow our path, and We will carry your sins}.

In this verse, there are several points of discussion:

The Almighty said {وازرة} (a bearer/a burdened soul) and did not say “No soul will bear another’s burden” (ولا تزر نفس وزر أخرى), nor did He combine the noun and the adjective by saying “No burdened soul will bear another’s burden” (ولا تزر نفس وازرة وزرة أخرى). This is for several benefits:

1. If He had said, “No soul will bear another’s burden,” it would not have been clear that every burdened soul is preoccupied with its own burden and bewildered by its own affair.
2. Another view is that if one says, “No soul will bear another’s burden,” it could be compatible with the idea that a soul might not bear any burden at all (like an infallible person who bears neither their own sin nor another's). However, the statement {ولا تزر وازرة} clarifies that the soul will bear its own burden, but it will not bear the burden of another.
3. As for omitting the noun (i.e., saying only “a bearer”), this is because the attribute (being burdened) is apparent and necessarily linked to the subject (the soul).

Then the Almighty said: {and if a heavily laden one calls}. This indicates that no one will carry [the burden] for another, neither initially nor after being asked. For the needy person might endure patiently, and their need might be met without them asking. But when the need reaches the utmost degree, it compels them to ask.

This adds further clarification to what was previously stated. First, He said: {And no bearer of burdens will bear the burden of another}. One might assume that no one will carry for another because the first person is capable of carrying it, just as if a strong person takes a pomegranate or an apple from someone, they do not carry it for them. However, if the load is heavy, one might show mercy and carry it for the other. Therefore, He said: {heavily laden} (مثقلة). This means that the refusal to carry is not because the soul is not worthy of mercy due to a light load, but rather because the soul itself is heavily laden, and nothing of it will be carried [by another].

He further emphasized this by saying: {even if [the caller] were a near relative}. The one being called upon (to carry the load) will not carry it, even if they are a relative. In the first instance, it could be argued that the burden is not carried because the relationship is absent (like an enemy seeing an enemy under a load, or a stranger seeing a stranger under a load). But He said: {even if [the caller] were a near relative}. This means that all factors that usually prompt carrying—such as the soul being capable of bearing (وازرة), the other soul being heavily laden (مثقلة), and the request being made (which is a likely cause for mercy, especially if the one asked is a relative)—are present. Therefore, the refusal to carry can only be due to an impediment, which is the fact that every soul is under its own heavy burden.

Then the Almighty said: {It is only those who fear their Lord unseen who will receive admonition} (35:19).

This points out that there is no guidance beyond what you have brought. If they are not benefiting, then you should only give a useful admonition to those whose hearts are filled with awe and whose exteriors are adorned with worship. This is like His saying: {Those who disbelieve} (referring to the action of the heart) and {and do righteous deeds} (referring to the action of the exterior). The meaning of {It is only those who fear their Lord unseen and establish the prayer} is within this context.

Then, after explaining that {no bearer of burdens will bear the burden of another}, He clarified that the good deed benefits the doers of good:

Meaning, his purification is for his own self.

Then the Almighty said: {And to Allah is the final return} (35:18c).

Meaning, if the benefit of self-purification does not appear immediately, the return is to Allah, where it will become manifest on the Day of Meeting in the Eternal Abode. Similarly, if the consequence of a burden does not appear in this world, it will appear in the Hereafter, because the final return is to Allah.

Surah Fatir (35): Verse 19

{And the blind man is not equal to the seeing man,} {Nor are darkness and light,} {Nor is the shade and the scorching heat,} {Nor are the living and the dead. Indeed, Allah makes whom He wills to hear, but you cannot make those in the graves hear.}