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Tafsirs: Maarif | Dawat | Ishraq | Clear

 Surah Az-Zukhruf 43:26-36 [3/7]
  
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Verse Summary -------------------------------------------------------------------------------------
وَإِذْAnd when
قَالَ إِبْرَٲهِيمُIbrahim said
لِأَبِيهِto his father
وَقَوْمِهِۦٓand his people,
إِنَّنِى`Indeed, I (am)
بَرَآءٌdisassociated
مِّمَّاfrom what
تَعْبُدُونَyou worship
﴿٢٦﴾
إِلَّاExcept
ٱلَّذِىthe One Who
فَطَرَنِىcreated me;
فَإِنَّهُۥand indeed, He
سَيَهْدِينِwill guide me.`
﴿٢٧﴾
وَجَعَلَهَاAnd he made it
كَلِمَةَۢa word
بَاقِيَةًlasting
فِىamong
عَقِبِهِۦhis descendents,
لَعَلَّهُمْso that they may
يَرْجِعُونَreturn.
﴿٢٨﴾
بَلْNay,
مَتَّعْتُI gave enjoyment
هَـٰٓؤُلَآءِ(to) these
وَءَابَآءَهُمْand their forefathers
حَتَّىٰuntil
جَآءَهُمُcame to them
ٱلْحَقُّthe truth
وَرَسُولٌand a Messenger
مُّبِينٌclear.
﴿٢٩﴾
وَلَمَّاAnd when
جَآءَهُمُcame to them
ٱلْحَقُّthe truth,
قَالُواْthey said,
هَـٰذَا`This
سِحْرٌ(is) magic,
وَإِنَّاand indeed, we
بِهِۦof it
كَـٰفِرُونَ(are) disbelievers.`
﴿٣٠﴾
وَقَالُواْAnd they say,
لَوْلَا`Why not
نُزِّلَwas sent down
هَـٰذَاthis
ٱلْقُرْءَانُthe Quran
عَلَىٰto
رَجُلٍa man,
مِّنَfrom
ٱلْقَرْيَتَيْنِthe two towns,
عَظِيمٍgreat?`
﴿٣١﴾
أَهُمْDo they
يَقْسِمُونَdistribute
رَحْمَتَ(the) Mercy
رَبِّكَ‌ۚ(of) your Lord?
نَحْنُWe
قَسَمْنَا[We] distribute
بَيْنَهُمamong them
مَّعِيشَتَهُمْtheir livelihood
فِىin
ٱلْحَيَوٲةِthe life
ٱلدُّنْيَا‌ۚ(of) the world,
وَرَفَعْنَاand We raise
بَعْضَهُمْsome of them
فَوْقَabove
بَعْضٍothers
دَرَجَـٰتٍ(in) degrees
لِّيَتَّخِذَso that may take,
بَعْضُهُمsome of them,
بَعْضًاothers,
سُخْرِيًّا‌ۗ(for) service.
وَرَحْمَتُBut (the) Mercy
رَبِّكَ(of) your Lord
خَيْرٌ(is) better
مِّمَّاthan what
يَجْمَعُونَthey accumulate.
﴿٣٢﴾
وَلَوْلَآAnd if not
أَنthat
يَكُونَ(would) become
ٱلنَّاسُ[the] mankind
أُمَّةًa community
وَٲحِدَةًone,
لَّجَعَلْنَاWe (would have) made
لِمَنfor (one) who
يَكْفُرُdisbelieves
بِٱلرَّحْمَـٰنِin the Most Gracious
لِبُيُوتِهِمْfor their houses
سُقُفًاroofs
مِّنof
فِضَّةٍsilver
وَمَعَارِجَand stairways
عَلَيْهَاupon which
يَظْهَرُونَthey mount
﴿٣٣﴾
وَلِبُيُوتِهِمْAnd for their houses
أَبْوَٲبًاdoors
وَسُرُرًاand couches
عَلَيْهَاupon which
يَتَّكِــُٔونَthey recline
﴿٣٤﴾
وَزُخْرُفًا‌ۚAnd ornaments of gold.
وَإِنAnd not (is)
كُلُّall
ذَٲلِكَthat
لَمَّاbut
مَتَـٰعُan enjoyment
ٱلْحَيَوٲةِ(of) the life
ٱلدُّنْيَا‌ۚ(of) the world.
وَٱلْأَخِرَةُAnd the Hereafter
عِندَwith
رَبِّكَyour Lord
لِلْمُتَّقِينَ(is) for the righteous.
﴿٣٥﴾
وَمَنAnd whoever
يَعْشُturns away
عَنfrom
ذِكْرِ(the) remembrance
ٱلرَّحْمَـٰنِ(of) the Most Gracious,
نُقَيِّضْWe appoint
لَهُۥfor him
شَيْطَـٰنًاa devil,
فَهُوَthen he
لَهُۥ(is) to him
قَرِينٌa companion.
﴿٣٦﴾


وَاِذۡ قَالَ اِبۡرٰهِيۡمُ لِاَبِيۡهِ وَقَوۡمِهٖۤ اِنَّنِىۡ بَرَآءٌ مِّمَّا تَعۡبُدُوۡنَۙ‏  اِلَّا الَّذِىۡ فَطَرَنِىۡ فَاِنَّهٗ سَيَهۡدِيۡنِ‏  وَ جَعَلَهَا كَلِمَةًۢ بَاقِيَةً فِىۡ عَقِبِهٖ لَعَلَّهُمۡ يَرۡجِعُوۡنَ‏  بَلۡ مَتَّعۡتُ هٰٓؤُلَاۤءِ وَاٰبَآءَهُمۡ حَتّٰى جَآءَهُمُ الۡحَقُّ وَرَسُوۡلٌ مُّبِيۡنٌ‏  وَلَمَّا جَآءَهُمُ الۡحَقُّ قَالُوۡا هٰذَا سِحۡرٌ وَّاِنَّا بِهٖ كٰفِرُوۡنَ‏   وَقَالُوۡا لَوۡلَا نُزِّلَ هٰذَا الۡقُرۡاٰنُ عَلٰى رَجُلٍ مِّنَ الۡقَرۡيَتَيۡنِ عَظِيۡمٍ‏  اَهُمۡ يَقۡسِمُوۡنَ رَحۡمَتَ رَبِّكَ​ ؕ نَحۡنُ قَسَمۡنَا بَيۡنَهُمۡ مَّعِيۡشَتَهُمۡ فِى الۡحَيٰوةِ الدُّنۡيَا وَرَفَعۡنَا بَعۡضَهُمۡ فَوۡقَ بَعۡضٍ دَرَجٰتٍ لِّيَـتَّخِذَ بَعۡضُهُمۡ بَعۡضًا سُخۡرِيًّا​ ؕ وَرَحۡمَتُ رَبِّكَ خَيۡرٌ مِّمَّا يَجۡمَعُوۡنَ‏   وَلَوۡلَاۤ اَنۡ يَّكُوۡنَ النَّاسُ اُمَّةً وَّاحِدَةً لَّجَـعَلۡنَا لِمَنۡ يَّكۡفُرُ بِالرَّحۡمٰنِ لِبُيُوۡتِهِمۡ سُقُفًا مِّنۡ فِضَّةٍ وَّمَعَارِجَ عَلَيۡهَا يَظۡهَرُوۡنَۙ‏  وَلِبُيُوۡتِهِمۡ اَبۡوَابًا وَّسُرُرًا عَلَيۡهَا يَتَّكِـُٔوۡنَۙ‏  وَزُخۡرُفًا​ ؕ وَاِنۡ كُلُّ ذٰ لِكَ لَمَّا مَتَاعُ الۡحَيٰوةِ الدُّنۡيَا​ ؕ وَالۡاٰخِرَةُ عِنۡدَ رَبِّكَ لِلۡمُتَّقِيۡنَ‏  وَمَنۡ يَّعۡشُ عَنۡ ذِكۡرِ الرَّحۡمٰنِ نُقَيِّضۡ لَهٗ شَيۡطٰنًا فَهُوَ لَهٗ قَرِيۡنٌ‏ 

Translation
(43:26) Call to mind when Abraham said to his father and his people:24 “I totally disown all whom you serve (43:27) except the One Who created me; and, behold, it is He Who will direct me to the Right Way.”25 (43:28) And Abraham left behind this word26 to endure among his posterity so that they may return to it.27 (43:29) (Even when they began worshipping others than Allah We did not destroy them) but bestowed sustenance on them and on their forefathers until there came to them the Truth and a Messenger who clearly expounded things to them.28 (43:30) And when the Truth came to them they said: “This is just sorcery29 and we reject it.” (43:31) They say: “Why was this Qur'an not sent down upon some great man from the two (main) cities?”30 (43:32) Is it they who distribute the Mercy of your Lord? It is We Who have distributed their livelihood among them in the life of this world, and have raised some above others in rank that some of them may harness others to their service.31 Your Lord's Mercy is better than all the treasures that they hoard.32 (43:33) Were it not that all mankind would become a single community (and follow the same way), We would have provided for all those who disbelieve in the Merciful One silver roofs for their houses, and (silver) stairs on which to go up, (43:34) and (silver) doors to their houses, and couches (of silver) upon which they would recline;33 (43:35) or that they be made of gold. Surely all this is only the enjoyment of the life of the world. But (true prosperity) in the Hereafter with Your Lord is only for the God-fearing. (43:36) He who is negligent to remember the Merciful One,34 to him We assign a satan as his boon companion,

Commentary

25. In these words not only did the Prophet Abraham (peace be upon him) state his creed but also gave the argument for it. The reason for not having any connection with the other deities is that they neither have created nor they give right guidance in any matter, nor they can; and the reason for having a connection only with Allah Almighty is that He alone is the Creator and He alone gives, and can give the right guidance to mankind.

26. A word: the word that none but the Creator is worthy of worship in the world.

27. That is, whenever they swerve from the right path, this word should be there to guide them so that they return to it again. This event has been mentioned here in order to expose the foolishness of the disbelieving Quraish and to put them to shame, as if to say: When you have adopted obedience of your ancestors, you have selected the most depraved of them for the purpose instead of the most righteous and illustrious, who were the Prophets Abraham and Ishmael (peace be upon them). The basis of the leadership of the Quraish in Arabia was that they were the descendants of the Prophets Abraham and Ishmael (peace be upon them) and were the attendants of the Kabah built by them. Therefore, they should have followed them and not their ignorant forefathers who had given up the way of the Prophets and adopted polytheism from the neighboring idol-worshipers. Furthermore, by mentioning this event another error of those people has been pointed out. That is, if the blind imitation of the forefathers, without the distinction of good and evil had been the right thing, the Prophet Abraham (peace be upon him) should have done so in the first instance. But he had plainly told his father and his people that he could not follow their creed of ignorance in which they had abandoned the Creator and made those imaginary beings their deities, who were not the creator. This shows that the Prophet Abraham (peace be upon him) did not believe in following the forefathers, but his creed was that before one followed the forefathers one should see whether they were following the right way or not, and if it became known by reason that they were following the wrong way, one should give up their way and adopt the way that was proved right.

28. Another meaning of the word rasulum-mubin can be: A Messenger whose being a Messenger was obvious and apparent: Whose life before and after the Prophethood clearly testified that he was certainly Allah’s Messenger.

29. For explanation, see (Surah Al-Anbiya, Ayat 3 and E.N. 5) on it, and (E.N. 5 of Surah Suad).

30. The two towns: Makkah and Taif. What the disbelievers meant was: Had Allah really willed to send a messenger and intended to send down a book to him, He would have selected a great man from our these central cities for the purpose. For Allah could not have selected for this great mission a person who was born an orphan, who did not inherit much property, who passed his youth by tending goats, who even at present earned his living through business with his wife’s money, and who was neither the chief of a tribe nor the head of a family. Were not there well known chiefs like Walid bin Mughirah and Utbah bin Rabiah in Makkah, and nobles like Urwah bin Masud, Habib bin Amr, Kinanah bin Abdi Amr and Ibn Abd Yalil in Taif? This was their reasoning in the first instance, they were also not inclined to believe that a man could be a Messenger. But when the Quran refuted this misconception by argument and reason and they were told that in the past only men had come as Messengers and a man only could be a Messenger for the guidance of the people, and not another kind of being and the Messenger who came did not descend suddenly from heavens but were born in the same ordinary dwellings, walked about in the streets, had children and families and stood in need of food and drink (see (Surah An-Nahl, Ayat 43); (Surah Bani Israil, Ayats 94-95); (Surah Yousuf, Ayat 109); (Surah Al-Furqan, Ayats 7, 20); (Surah Al-Anbiya, Ayats 7-8); (Surah Ar-Raad, Ayat 38), they took this stand, saying: Well, even if a human being, he should be a big man, who should be wealthy, influential and awe-inspiring and having a large following. How could Muhammad bin Abdullah (peace be upon him) be fit for this appointment?

31. This is the answer to their objection, which briefly mentions many important things:

First, it asks: Since when do these people become responsible for distributing the mercy of your Lord? Is it for them to decide whom Allah should favor with His mercy and whom He should not? (Here, by Allah’s mercy is implied His general mercy from which everyone has a share).

Second, Allah says: Prophethood is a great blessing. We have even kept the distribution of the common means of life in the world in Our own hand, and have not entrusted it to anyone else. We create someone beautiful and another ugly, someone with a sweet voice and another with a harsh voice, someone robust and strong and another weak and frail, someone intelligent and another dull, someone with a strong memory and another forgetful, some with healthy limbs and another a cripple, or blind or deaf and dumb, someone in a rich family and another among the poor, someone in an advanced country and another in a backward community. No one can do anything about this destiny concerning birth. One is compelled to be what We have made him. And it is in no one’s power to avert the impact his circumstances of birth have on his destiny. Then it is We our self Who are distributing provisions, power, honor, fame, wealth, government, etc. among men. No one can degrade the one whom We have blessed with good fortune, and no one can save from ruin the one whom We have afflicted with misfortune. All plans and schemes of man become ineffective against Our decrees. In this universal divine system, therefore, how can these people decide as to whom should the Master of the universe make His Prophet and whom He should not?

Thirdly, an abiding principle that We have kept in view in this divine system is that everything should not be given to one and the same person, or everything should not be given to everybody. If you look around carefully, you will see that great differences exist between the people in every respect. We have given one thing to one person but deprived him of another, and given the same to another one. This is based on the wisdom that no human being should become independent of others, but everyone should remain dependent on the other in one way or the other. Now if would be foolish on your part to think that We should have given the Prophethood also to the same person whom We had blessed with wealth and nobility. Likewise, will you also say that wisdom, knowledge, wealth, beauty, power, authority and all other excellences should be assembled in one and the same person, and the one who has not been given one thing, should not be given anything else?

32. Your Lord’s mercy: the Prophethood. It means: Your leaders and chiefs whom you regard as big people because of their wealth and dignity and chiefship, are not worthy of this wealth, which has been given to Muhammad bin Abdullah (peace be upon him). This wealth is far superior to that and for this the criterion is different. If you think that every noble and rich man is worthy of becoming a prophet, it would only show your own thinking. Why do you expect Allah to be so ignorant and simple?

33. That is, this silver and gold whose possession by somebody is the highest blessing and the very climax of good fortune in your sight, is so base and contemptible a thing in the sight of Allah that had there been no danger of all human beings being inclined towards unbelief, He would have made every disbeliever's house of gold and silver. Since when has the abundance of this worthless commodity become proof of man’s nobility and his piety and his spiritual purity? This kind of wealth is even found in the possession of those foul and wicked people whose filthy characters make the whole society stink. And this you have made the criterion of man’s greatness of character.

34. Dhikrir Rahman: His remembrance as well as His admonition and the Quran.