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Tafsir Ishraq al-Ma'ani

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Introduction | Wiki
1. Al-Fatihah
2. Al-Baqarah
3. Al-Imran
4. Al-Nisa
5. Al-Maidah
6. Al-Anam
7. Al-Araf
8. Al-Anfal
9. Al-Taubah
10. Yunus
11. Hud
12. Yusuf
13. Al-Rad
14. Ibrahim
15. Al-Hijr
16. Al-Nahl
17. Bani Israil
18. Al-Kahf
19. Maryam
20. Ta-Ha
21. Al-Anbiya
22. Al-Hajj
23. Al-Muminun
24. An-Nur
25. Al-Furqan
26. Ash-Shuara
27. An-Naml
28. Al-Qasas
29. Al-Ankabut
30. Ar-Rum
31. Luqman
32. As-Sajdah
33. Al-Ahzab
34. Saba
35. Fatir
36. Yasin
37. As-Saffat
38. Saad
39. Az-Zumar
40. Al-Mumin
41. Ha-Meem-As-Sajdah
42. AShura
43. Az-Zukhruf
44. Ad-Dukhan
45. Al-Jathiyah
46. Al-Ahqaf
47. Muhammad
48. Al-Fath
49. Al-Hujurat
50. Al-Qaf
51. Adh-Dhariyat
52. At-Tur
53. An-Najm
54. Al-Qamar
55. Al-Rahman
56. Al-Waqiah
57. Al-Hadid
58. Al-Mujadalah
59. Al-Hashr
60. Al-Mumtahinah
61. As-Saff
62. Al-Jumuah
63. Al-Munafiqun
64. Al-Taghabun
65. At-Talaq
66. At-Tahrim
67. Al-Mulk
68. Al-Qalam
69. Al-Haqqah
70. Al-Maarij
71. Nuh
72. Al-Jinn
73. Al-Muzzammil
74. Al-Muddhththir
75. Al-Qiyamah
76. Ad-Dahr
77. Al-Mursalat
78. An-Naba
79. An-Naziat
80. Abas
81. At-Takwir
82. Al-Infitar
83. At-Tatfif
84. Al-Inshiqaq
85. Al-Buruj
86. At-Tariq
87. Al-Ala
88. Al-Ghashiyah
89. Al-Fajr
90. Al-Balad
91. Ash-Shams
92. Al-Lail
93. Ad-Duha
94. Al-Inshirah
95. At-Tin
96. Al-Alaq
97. Al-Qadr
98. Al-Bayyinah
99. Az-Zilzal
100. Al-Adiyat
101. Al-Qariah
102. At-Takathur
103. Al-Asr
104. Al-Humazah
105. Al-Fil
106. Al-Quraish
107. Al-Maun
108. Al-Kauthar
109. Al-Kafirun
110. An-Nasr
111. Al-Lahab
112. Al-Ikhlas
113. Al-Falaq
114. An-Nas
Surah 43. Az-Zukhruf
Verses [Section]: 1-15[1], 16-25 [2], 26-35 [3], 36-45 [4], 46-56 [5], 57-67 [6], 68-89 [7]

Quran Text of Verse 26-35
وَ اِذْAnd whenقَالَIbrahim saidاِبْرٰهِیْمُIbrahim saidلِاَبِیْهِto his fatherوَ قَوْمِهٖۤand his peopleاِنَّنِیْIndeed, I (am)بَرَآءٌdisassociatedمِّمَّاfrom whatتَعْبُدُوْنَۙyou worship اِلَّاExceptالَّذِیْthe One Whoفَطَرَنِیْcreated meفَاِنَّهٗand indeed Heسَیَهْدِیْنِ will guide me وَ جَعَلَهَاAnd he made itكَلِمَةًۢa wordبَاقِیَةًlastingفِیْamongعَقِبِهٖhis descendentsلَعَلَّهُمْso that they mayیَرْجِعُوْنَ return بَلْNayمَتَّعْتُI gave enjoymentهٰۤؤُلَآءِ(to) theseوَ اٰبَآءَهُمْand their forefathersحَتّٰیuntilجَآءَهُمُcame to themالْحَقُّthe truthوَ رَسُوْلٌand a Messengerمُّبِیْنٌ clear وَ لَمَّاAnd whenجَآءَهُمُcame to themالْحَقُّthe truthقَالُوْاthey saidهٰذَاThisسِحْرٌ(is) magicوَّ اِنَّاand indeed weبِهٖof itكٰفِرُوْنَ (are) disbelievers وَ قَالُوْاAnd they sayلَوْ لَاWhy notنُزِّلَwas sent downهٰذَاthisالْقُرْاٰنُthe Quranعَلٰیtoرَجُلٍa manمِّنَfromالْقَرْیَتَیْنِthe two townsعَظِیْمٍ great اَهُمْDo theyیَقْسِمُوْنَdistributeرَحْمَتَ(the) Mercyرَبِّكَ ؕ(of) your LordنَحْنُWeقَسَمْنَا[We] distributeبَیْنَهُمْamong themمَّعِیْشَتَهُمْtheir livelihoodفِیinالْحَیٰوةِthe lifeالدُّنْیَا(of) the worldوَ رَفَعْنَاand We raiseبَعْضَهُمْsome of themفَوْقَaboveبَعْضٍothersدَرَجٰتٍ(in) degreesلِّیَتَّخِذَso that may takeبَعْضُهُمْsome of themبَعْضًاothersسُخْرِیًّا ؕ(for) serviceوَ رَحْمَتُBut (the) Mercyرَبِّكَ(of) your Lordخَیْرٌ(is) betterمِّمَّاthan whatیَجْمَعُوْنَ they accumulate وَ لَوْ لَاۤAnd if notاَنْthatیَّكُوْنَ(would) becomeالنَّاسُ[the] mankindاُمَّةًa communityوَّاحِدَةًoneلَّجَعَلْنَاWe (would have) madeلِمَنْfor (one) whoیَّكْفُرُdisbelievesبِالرَّحْمٰنِin the Most Graciousلِبُیُوْتِهِمْfor their housesسُقُفًاroofsمِّنْofفِضَّةٍsilverوَّ مَعَارِجَand stairwaysعَلَیْهَاupon whichیَظْهَرُوْنَۙthey mount 43. Az-Zukhruf Page 492وَ لِبُیُوْتِهِمْAnd for their housesاَبْوَابًاdoorsوَّ سُرُرًاand couchesعَلَیْهَاupon whichیَتَّكِـُٔوْنَۙthey recline وَ زُخْرُفًا ؕAnd ornaments of goldوَ اِنْAnd not (is)كُلُّallذٰلِكَthatلَمَّاbutمَتَاعُan enjoymentالْحَیٰوةِ(of) the lifeالدُّنْیَا ؕ(of) the worldوَ الْاٰخِرَةُAnd the Hereafterعِنْدَwithرَبِّكَyour Lordلِلْمُتَّقِیْنَ۠(is) for the righteous
Translation of Verse 26-35

(43:26) (Recall) when Ibrahim said to his father and his people, ‘Surely I am quit of what you worship.

(43:27) Except for Him who originated me and who guides me.’20

(43:28) And He made it a word enduring in his posterity,21 hoping that they will return (to the truth).22

(43:29) Nay, I gave these and their fathers some enjoyment23 until came to them the truth and a Messenger making things clear.24

(43:30) But when the truth came to them they said, ‘This is magic, and we are therewith deniers.’

(43:31) They also said, ‘Why was this Qur’an not sent down upon some great man of these two townships?’25

(43:32) What! Will they distribute the mercy of your Lord? We have distributed between them their livelihood in the present life,26 and have raised some of them above others in ranks, that some of them take others in servitude.27 At all events, the mercy of your Lord is better than what they amass.

(43:33) And, were it not that the people would become one community (of unbelievers),28 We would surely have made for those who deny the Compassionate, roofs out of silver for their houses, and stairways by which they ascend.

(43:34) And (also) doors to their houses, and couches on which they recline.

(43:35) And (of) gold.29 But surely, all this is no more than a brief enjoyment of the life of this world;30 while the world to come is - with your Lord - for the pious.


Commentary

20. “The plea of ancestral ways is refuted by the example of Abraham, in two ways: (1) he gave up the ancestral cults followed by his father and people, and followed the true Way, even at some sacrifice to himself; and (2) he was an ancestor of the Arabs, and if the Arabs stood on ancestral ways, why should they not follow their good ancestor Abraham, rather than their bad ancestors who fell into evil? The incident in Abraham’s story referred to here will be found in xxi, 51-70” (Yusuf Ali).

21. What word is being referred to? Mujahid said it was the testimony proclaiming Allah’s oneness (Ibn Jarir). This was the opinion of Ibn `Abbas, Mujahid, `Ikrimah, Dahhak and others who said that the testimony: “there is no god but Allah,” remained among the progeny of Ibrahim (Ibn Kathir).

22. That is, the posterity might return to Allah in repentance, piety, and good behavior (Ibn Jarir).

23. “Note the first person singular, as showing Allah’s personal solicitude and care for the descendants of Abraham in both branches. The context here refers to the prosperity enjoyed by Makkah and the Makkans until they rejected the truth of Islam when it was preached in their midst by a messenger whose Message was as clear as the light of the sun” (Yusuf Ali).

24. Asad comments: “I.e., God did not impose on them any moral obligations before making the meaning of right and wrong clear to them through a revealed message. Primarily, this is an allusion to the pagan contemporaries of the Prophet, and to the prosperity which they had been allowed to enjoy for a long time.”

25. The allusion by the two cities is to Makkah and Ta’if, and by “some great man” the pagans meant one of the following: Al-Walid b. al-Mughirah, `Utbah b. Rabi`ah, both of Makkah, Habib b. `Umayr al-Thaqafi, Ibn `Abd Ya Layl or Ibn Mas`ud (i.e., `Urwah ibn Mas`ud) of Ta’if (Ibn Jarir, Qurtubi, Ibn Kathir).

26. Far from they dividing Allah’s mercy: giving whom they would and denying whom they would, even a minor thing like division of means of life is not entrusted to them. Allah has kept this in His own hand (Au.).

Zamakhshari writes: It is Allah who divides providence between them, being the Sustainer of the world and what it contains. He did not, as can be observed, divide qualities equally between them, but rather, made them strong, weak, rich, poor, owners and dependents. This is in order that they interact with each other and find sustenance through the co-operation and co-ordination with each other. In contrast, had Allah left the division to them, the lands would be filled with injustice and life destroyed. If such is the situation in worldly matters, what about spiritual matters, and those matters which order this life and the next?

27. This translation has the consent of the great majority of commentators.

28. “Since ‘man has been created weak’ (4: 28), it is almost a ‘law of nature’ that whenever he is exposed to the prospect of great wealth he is liable to lose sight of all spiritual and moral considerations, and to become utterly selfish, greedy and ruthless” (Asad).

In Yusuf Ali’s simpler words: “So little value is attached in the spiritual world to silver or gold, or worldly ranks or adornments, that they would freely be at the disposal of everyone who denied or blasphemed Allah, were it not that in that case there would be too great temptation placed in the way of men, for they might all scramble to sell their spiritual life for wealth! They might have silver roofs and stair-ways, silver doors and thrones, and all kinds of adornments of gold. But Allah does not allow too great a temptation to be placed in the path of men. He distributes these things differently, some to unjust men, and some to just men, in various degrees, so that the possession of these is no test - either of an unjust or a just life. His wisdom searches out motives far more subtle and delicate than any we are even aware of.”

29. That is, Allah would have made these things of gold if not for the fear that mankind will become one community of unbelievers. Consequently, gold and silver have been forbidden to the males of this community: whether as wares, utensils, or ornaments. It is reported that,



عَنْ ابْنِ أَبِي لَيْلَى قَالَ كَانَ حُذَيْفَةُ بِالْمَدَايِنِ فَاسْتَسْقَى فَأَتَاهُ دِهْقَانٌ بِقَدَحِ فِضَّةٍ فَرَمَاهُ بِهِ فَقَالَ إِنِّي لَمْ أَرْمِهِ إِلَّا أَنِّي نَهَيْتُهُ فَلَمْ يَنْتَهِ وَإِنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَهَانَا عَنْ الْحَرِيرِ وَالدِّيبَاجِ وَالشُّرْبِ فِي آنِيَةِ الذَّهَبِ وَالْفِضَّةِ وَقَالَ هُنَّ لَهُمْ فِي الدُّنْيَا وَهِيَ لَكُمْ فِي الْآخِرَةِ

`Abdul Rahman ibn Abi Layla said that they were with Hudhayfah in (the province of) Mada'in when he asked for a drink. A servant brought it in a silver bowl. Hudhayfah threw it away and said, “I did this because I have forbidden him, but he does not heed. The Prophet has prohibited us silk and brocade, and drinking out of golden and silver vessels saying, 'They are for them in this world and for you in the Hereafter’” (Sahihayn).

The possibility remains that the meaning of the word “zukhruf” here is ornaments (Qurtubi, Alusi).

Another possible meaning is, “We would have made some of these things from silver and some others from gold” (Zamakhshari).

30. The unworthiness of this world is best expressed by a hadith as found in Tirmidhi. It says,

لَوْ كَانَتِ الدُّنْيَا تَزِنُ عِنْدَ اللَّهِ جَنَاحَ بَعُوضَةٍ، مَا سَقَى كَافِرًا مِنْهَا شَرْبَةَ مَاءٍ

Sahl b. Sa`d reports the Prophet (saws) as having said, “If the world was equal to the wing of a mosquito in the sight of Allah, the unbeliever would not have received a mouthful of drink” (Ibn Kathir).