43. Az-Zukhruf بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِیْمِ حٰمٓۚۛ Ha Meem وَ الْكِتٰبِ By the Book الْمُبِیْنِۙۛ the clear اِنَّا Indeed We جَعَلْنٰهُ have made it قُرْءٰنًا a Quran عَرَبِیًّا (in) Arabic لَّعَلَّكُمْ so that you may تَعْقِلُوْنَۚ understand وَ اِنَّهٗ And indeed it فِیْۤ (is) in اُمِّ (the) Mother الْكِتٰبِ (of) the Book لَدَیْنَا with Us لَعَلِیٌّ surely exalted حَكِیْمٌؕ full of wisdom اَفَنَضْرِبُ Then should We take away عَنْكُمُ from you الذِّكْرَ the Reminder صَفْحًا disregarding (you) اَنْ because كُنْتُمْ you قَوْمًا (are) a people مُّسْرِفِیْنَ transgressing وَ كَمْ And how many اَرْسَلْنَا We sent مِنْ of نَّبِیٍّ a Prophet فِی among الْاَوَّلِیْنَ the former (people) وَ مَا And not یَاْتِیْهِمْ came to them مِّنْ any Prophet نَّبِیٍّ any Prophet اِلَّا but كَانُوْا they used (to) بِهٖ mock at him یَسْتَهْزِءُوْنَ mock at him فَاَهْلَكْنَاۤ Then We destroyed اَشَدَّ stronger مِنْهُمْ than them بَطْشًا (in) power وَّ مَضٰی and has passed مَثَلُ (the) example الْاَوَّلِیْنَ (of) the former (people) وَ لَىِٕنْ And if سَاَلْتَهُمْ you ask them مَّنْ Who خَلَقَ created السَّمٰوٰتِ the heavens وَ الْاَرْضَ and the earth لَیَقُوْلُنَّ They will surely say خَلَقَهُنَّ Has created them الْعَزِیْزُ the All-Mighty الْعَلِیْمُۙ the All-Knower الَّذِیْ The One Who جَعَلَ made لَكُمُ for you الْاَرْضَ the earth مَهْدًا a bed وَّ جَعَلَ and made لَكُمْ for you فِیْهَا therein سُبُلًا roads لَّعَلَّكُمْ so that you may تَهْتَدُوْنَۚ be guided 43. Az-Zukhruf Page 490 وَ الَّذِیْ And the One Who نَزَّلَ sends down مِنَ from السَّمَآءِ the sky مَآءًۢ water بِقَدَرٍ ۚ in (due) measure فَاَنْشَرْنَا then We revive بِهٖ with it بَلْدَةً a land مَّیْتًا ۚ dead كَذٰلِكَ thus تُخْرَجُوْنَ you will be brought forth وَ الَّذِیْ And the One Who خَلَقَ created الْاَزْوَاجَ the pairs كُلَّهَا all of them وَ جَعَلَ and made لَكُمْ for you مِّنَ [of] الْفُلْكِ the ships وَ الْاَنْعَامِ and the cattle مَا what تَرْكَبُوْنَۙ you ride لِتَسْتَوٗا That you may sit firmly عَلٰی on ظُهُوْرِهٖ their backs ثُمَّ then تَذْكُرُوْا remember نِعْمَةَ (the) favor رَبِّكُمْ (of) your Lord اِذَا when اسْتَوَیْتُمْ you sit firmly عَلَیْهِ on them وَ تَقُوْلُوْا and say سُبْحٰنَ Glory be (to) الَّذِیْ the One Who سَخَّرَ has subjected لَنَا to us هٰذَا this وَ مَا and not كُنَّا we were لَهٗ of it مُقْرِنِیْنَۙ capable وَ اِنَّاۤ And indeed we اِلٰی to رَبِّنَا our Lord لَمُنْقَلِبُوْنَ will surely return وَ جَعَلُوْا But they attribute لَهٗ to Him مِنْ from عِبَادِهٖ His slaves جُزْءًا ؕ a portion اِنَّ Indeed الْاِنْسَانَ man لَكَفُوْرٌ surely (is) clearly ungrateful مُّبِیْنٌؕ۠ surely (is) clearly ungrateful
(43:1) Ha'. Mim.
(43:2) By the Clear Book;
(43:3) verily We have made it an Arabic Qur'an that you may understand.1
(43:4) Indeed it is transcribed in the Original Book with Us;2 sublime and full of wisdom.3
(43:5) Should We divert this Good Counsel from you because you are a people immersed in extravagance?4
(43:6) How many a Prophet did We send to the earlier peoples!
(43:7) Yet never did a Prophet come to them but they mocked him.5
(43:8) We utterly destroyed them although they were greater in might than these. The examples of ancient peoples have gone before.6
(43:9) Yet if you were to ask them: “Who created the heavens and the earth?” they will certainly say: “The All-Mighty, the All-Knowing has created them.”
(43:10) He it is Who made this earth for you a cradle7 and made in it pathways8 for you that you may find the way to your destination;9
(43:11) He Who sent down water from the sky in a determined measure,10 and thereby We revived a dead land: likewise will you be raised up (from the earth)11 �
(43:12) He Who created these pairs,12 all of them, and provided you ships and cattle on which you ride,
(43:13) so that when you are mounted upon them you may remember the bounty of your Lord, and say: “Glory be to Him Who has subjected this to Us whereas we did not have the strength to subdue it.13
(43:14) It is to our Lord that we shall eventually return.”14
(43:15) Yet they have made some of His servants a part of Him.15 Indeed man is most evidently thankless.
1. The surah opens with an oath in the name of the Qur’an, asserting that God, rather than the Prophet Muhammad (peace be on him); is the Author of this Qur’an. It is further emphasized that the Qur’an is a clear Book. The pointed reference to this particular feature of the Qur’an underlines that the unbelievers themselves should study this open, clear Book. They are invited to study the Qur’an and reflect upon its contents, its teachings and its stylistic features, which unmistakably prove that no one other than God could have authored it.
That the Qur’an is in Arabic carries the following two main lessons for the Makkans: (i) It is not in any foreign tongue; instead, it is delivered in, their own language. They, therefore, can have no difficulty in evaluating its worth. Had it been in some other language, they could have come up with the excuse of incomprehension. However, no such excuse is now admissible as the Qur’an is presented in their own language. They, are thoroughly familiar with its diction and syntax. The meaning of the Qur’anic text is, therefore, quite clear to them. They are also fully in a position to decide whether it could be the product of the Prophet Muhammad’s or of any other Arab’s mind. (ii) The Qur’an has been sent down in Arabic because the Arabs were its immediate addressees.
Naturally, they can best understand a message sent to them in that language. If one disregards this obvious reason for the choice of Arabic as the language of the Qur’an and insists that it is the product of the Prophet's mind because Arabic happens to be his mother tongue, then one is guilty of committing a grave offence. (For further details concerning this point see Ha Mim al-Sajdah 41: 44 and n. 54 above.)
2. The expression Umm al-Kitab (‘Original Book’) is used for the Qur’an because it is the source of all Heavenly Books sent down through the ages to various Prophets. In Surah al-Buruj (Surah 85: 23) it is termed as one inscribed on a ‘well-guarded tablet’ (lawh mahfaz) and, hence, is immune to any tampering. That the Qur’an is called Umm al-Kitab signifies that while God sent down many Scriptures for different nations in various periods and in different languages, all of these have the same message, and all Scriptures embody the same faith. All of them articulate the same truth, lay down the same standards of good and evil and the same principles of morality and culture. What explains this is that they have a common root. If they differ, they differ only in wording. Their meaning is the same, one that is preserved in ‘the well-guarded tablet’. Whenever a Prophet was sent, a particular text was transmitted to him in a certain language, one that would blend well with the conditions and tenor of that people. Had God decided to raise the Prophet Muhammad (peace be on him) among a people other than the Arabs, He would have revealed to him the Book in the language of that particular people. Likewise, the circumstantial setting, style and context of each revealed Book might be different. However, its essential teachings would necessarily be the same.
This idea is expressed in the Qur’an thus: Indeed, this is a revelation from the Lord of the Universe, which the truthful spirit has carried down to your heart that you might become one of those who warn (others on behalf of Allah), (a revelation) in clear Arabic language, (a revelation) embodied in the scriptures of the ancients. (Al-Shu‘ara’ 26: 192-6. For further details see al-Shu‘ara’ 26, nn. 119-21, Towards Understanding the Qur’an, vol. VIL, pp. 113-14.)
3. This qualifies both the Qur’an and Umm al-Kitab. As pointed out earlier, the latter is the source of the former. Ignorant people may not appreciate the greatness of the Qur’an and may refuse to draw upon its teachings. However, anyone who finds fault with it betrays his own meanness. The disrespect shown to the Qur’an will not lower its exalted status. Nor can any criticism becloud its glory. The statement that it is ‘sublime and full of wisdom’ underscores the lofty position of the Book which stands out for its excellent teachings, its inimitable stylistic features and its superb wisdom. It is also sublime because of the incomparable stature of its Author. Therefore, it cannot be discredited by anyone. Later, in verse 44 of this surah the Arabs in general and the Quraysh in particular are told that the revelation of the Qur’an has provided them with a golden opportunity. If they miss this, they will have to render an account to God for their failure. (For further details see also n. 39 below.)
4. This brief statement narrates the whole account of the Prophet's mission up to that point in time. On reading this verse we get the following picture of the situation: for centuries, a people had remained steeped in error and ignorance. Then, God in His mercy, turned His attention to them and raised a remarkable leader from among themselves. Moreover, He revealed His Own Word in order to bring them out of darkness to light so that they may liberate themselves from ignorance and superstition and be led to the truth. However, the Quraysh resorted to opposition, hostility and mischief-making in response to the Qur’anic call for reform.
With the passage of time, their hostility to the Prophet (peace be on him) intensified and they even plotted to assassinate him. They are now told in categorical terms that the reform effort would not be abandoned just because of their folly. The Qur’an’s opponents will not be allowed to persist in their degeneration. God’s mercy to mankind does not sanction this. They should rather think of the dire consequences of their spurning God’s favor and of their clinging to falsehood in preference to truth.
5. Had the folly of opponents been a deterrent in raising Prophets and revealing Heavenly Books, no Prophet would have been raised nor any Heavenly Book revealed.
6. The misconduct and opposition of a few people cannot prevent the whole of mankind from benefiting from Prophet hood and Scriptures. On the contrary, those intoxicated with falsehood, who ridiculed the Prophets, were eventually destroyed. When God’s scourge overwhelmed them, they were crushed like insects and this notwithstanding their redoubtable might and resources. If this happened with those much mightier than the Quraysh chiefs, how then do they think that they will be able to withstand God’s scourge?
7. God has provided man with an excellent resting place, the earth. In this verse the earth has been likened to a cradle because of the comfort it provides to man. It is a marvel of God’s power that He has made the earth like a cradle for man, even though this planet hangs in the space and revolves at the speed of 1,000 miles per hour on its axis which, in turn, moves at a pace of 66,600 miles per hour. Inside its depths is such ferocious fire that can melt even rocks. At times, man witnesses its fury when volcanic eruptions take place. Yet the earth is so level and tranquil that man soundly sleeps on it and does not feel even the slightest jerk arising out of the phenomenal speed of its movement. Nor does it ever occur to him that he inhabits a body that is suspended in the void and that he is hanging by it with his head upside down. He traverses it day and night without feeling any unease. Man is on a vessel which is in an exceedingly fast motion, faster than a bullet. Despite all this man digs and ploughs on earth in order to extract his sustenance from it. Then, there are moments when a light earthquake jolts him and makes him realize just} how immensely merciful God is to him by having made the earth, which is nothing short of a monster, subservient to him. (For further details see al-Naml 27, n. 74 Towards Understanding the Qur'an, vol. VIL, pp. 172-3.)
8. God has made natural passes through the mountains. He has also made rivers and other paths across the plains as well as other regions on the earth’s surface. These have been instrumental in the movement and settlement of human beings in different territories. Had the mountain ranges been like a solid wall without any passes, there could not be any river or spring, and man would have been more or less confined to the region he was born in. Another of God’s favor is that He has not made all the regions of the earth alike. Rather, He has established distinct landmarks which help man recognize one region from another. These features are also very helpful in man’s movement. One appreciates this favor all the more when one travels across a desert which does not have any noteworthy landmarks for hundreds of miles and one can easily lose his way.
9. This observation carries the following two meanings: (i) man may find his way, in a physical sense, with the help of these natural paths and landmarks; and (ii) by observing God’s consummate artistry, man should be directed to the Straight Way. For this should make him cognizant of the ultimate reality and that the universe is not an outcome of fortuitous factors. Nor is it the creation of a multiplicity of gods. Rather, it is the handiwork of the All-Wise Lord, Who has devised an amazing system with an eye on the multifarious needs of all His creatures, He has invested each region with distinct characteristics, as a result of which man can easily distinguish one geographic area from another.
10. God has apportioned a certain measure of rainfall for every region.
This average rainfall has continued down the millennia at an almost consistent level for each region. There are no wild or wide variations in it. Moreover, rainfall is spread throughout the year in such a way that larger chunks of land benefit from it and become fertile. Again, out of His infinite wisdom God has excluded some regions from rainfall, as a result of which they have become vast deserts. Some regions are occasionally afflicted with famine while others are faced with heavy downpour, culminating in floods. All this has been done with a view to making man appreciate what a great blessing regular, consistent rainfall is. Furthermore, it reminds man that it is the All-Powerful God Who has accomplished all this and His decisions cannot be altered by anyone.
No one can change this average rainfall or alter rainfall’s distribution.
Nor can anyone withhold the rising storm or cause the clouds to pour down rain. It is God Who sends rainfall at different times and to different regions in a way that enables man to raise crops. (For further details see al-Hijr 15, nn. 13-14, Towards Understanding the Qur'an, vol. IV, pp. 286-7; and al-Mu‘minun 23, n. 17, vol. VI, p. 90.)
11. That rain contributes to vegetative life is referred to as a proof of two things: (i) it points to God’s omnipotence and wisdom, which are at work everywhere; and (ii) it also points to the Afterlife which is both possible and imminent. (For further details see al-Nahl 16, n. 54, Towards Understanding the Qur’an, vol. IV, p. 340; al-Hajj 22, n. 9, vol. VI, pp. 9-11; al-Naml 27: 73 ; al-Rum 30, nn. 25 and 35, vol. VIII, pp. 88 and 95; Fatir 35, n. 19, vol. IX, pp. 210-11 and Ya Sin 36, n. 29, vol. IX, pp. 256-7.)
12. This refers not only to human pairs but also to the masculine and the feminine among animals and plants. There are innumerable objects in the universe which exist in pairs. Their union leads to the appearance of new life forms. If man reflects on the design, interrelationship and numerous forms of the interaction of these pairs and their results, he is bound to recognize that the universe has been created by the One Supreme Creator and Designer Who controls its affairs. Only a fool would deny the central role of the Creator behind this vast spectacle. Nor is there any room left for attributing all this to several gods.
13. Of all creatures of the world, God has granted man alone the ability to sail boats and ships and utilize animals for transportation. This ability was not given merely so that human beings may put themselves aboard these vessels, as though they were sacks of merchandise, and never think of the Creator Who enabled them to sail such ships across vast oceans.
Likewise, God has created animals some of which, notwithstanding their huge size and awesome strength, have been made subservient to man so that he may comfortably ride and use them for transportation.
Those who benefit from these favors, but who fail to appreciate that the source of it all is God, only show that their hearts have become dead and their intellects and consciences are bereft of all sensitivity. In contrast, those endowed with a living heart and a sensitive conscience are filled with gratitude to God whenever they make use of such means of transportation. They are bound to be overwhelmed with gratitude and cry out how glorious is God Who has made these objects subservient to them. Glory be to God that anyone should share with Him His essence, attributes and authority. Glory be to God that He should be devoid of the power to singularly govern His Divine Realm and require the assistance of any associate gods. Glory be to God that one should associate any others with Him to share the thanks owed exclusively to Him.
The words of the Prophet’s prayers which, according to ‘Abd Allah ibn ‘Umar, he recited, whenever he mounted an animal, brings out in full, the true import of the verse. He said Allahu Akbar three times and then prayed: ‘O God, I earnestly implore You to grant me piety and virtue and enable me to do those deeds during this journey that will please You. O God, facilitate our journey and make us overcome its expanse.
O God, you are our Companion of the journey and the caretaker of our family. O God, be our journey’s Companion and look after our family in our absence’. (Ahmad ibn Hanbal, Musnad, narrated by ‘Abd Allah ibn ‘Umar; Muslim, Kitab al-Hajj, Bab ma Yaqul idha Rakiba ila Safar al-Hajj wa Ghayrih; Abu Da’ud, Kitab al-Jihad, Bab ma Yaqul al-Rajul idha Safar; Nasa’i, al-Sunan al-Kubra, Kitab ‘Amal al-Yawm wa al-Laylah, Bab ma Yaqul idha Aqbala min al- Safar; Darimi, Kitab al-Isti’dhan, Bab fi al-Du‘a’ idha Safara wa idha Qadim; and Tirmidhi, Kitab al-Da‘awat ‘an Rasul Allah Salla Allah ‘alayhi wa Sallam, Bab ma Yaqul idha Rakib al-Naqah.) ‘Ali recounts that once while travelling, the Prophet (peace be on him) put his foot in the saddle and recited Bismillah... After mounting the animal, he recited the al-Zukhruf 43: 13-14 and then said each of the following thrice: Al-hamdu li Allah and Allahu Akbar. Then he recited the verse: Subhan al-ladhi sakhkhara lana hadha... Then he said: ‘Glory to You.
There is no God but You. I have subjected myself to wrong [that is, I have committed sins]. So forgive me.’ At that point he laughed. When I asked him as to why he laughed, he replied: ‘When a servant of God says: “O Lord! Forgive me,” it pleases Him much and He says: “This servant of Mine knows that there is none but Me to grant forgiveness.”’ (Ahmad ibn Hanbal, Musnad, narrated by ‘Ali ibn Abi Talib; Abu Da’ud, Kitab al- Jihad, Bab ma Yaqul Idha Rakib, Tirmidhi, Kitab al-Da‘awat ‘an Rasul Allah Salla Allah ‘alayhi wa Sallam, Bab ma Yaqul idha Rakiba al-Naqah and Nasa’i, al-Sunan al-Kubra, Kitab ‘Amal al-Yawm wa al-Laylah, Bab ma Yaqul idha Wada‘a Rijlahu fi al-Rikab.)
Abu Mijlaz narrates: ‘Once when I mounted an animal I recited the verse Subhan al-ladhi sakhkhara lana hadha... Hasan asked me whether I had received any instruction to do so. He then told me that I should first thank God for having guided us to Islam, for having sent the Prophet Muhammad (peace be on him), and for having admitted us to the best community that has been raised for God’s creatures. This should be followed by the recitation of the above verse’. (Tabari, Tafsir, comments on Surah al-Zukhruf 43: 13 and al-Jassas, Ahkam al-Qur’an, comments on Surah al-Zukhruf 43: 13.)
14. While undertaking a journey one should also recall one’s final journey. While travelling in or ona vehicle there is a chance that one may meet with some accident, which may make it one’s final journey. It is, therefore, all the more important that one should always travel with the consciousness of returning to God rather than without it.
Let us reflect over the moral consequences of this directive to remember God while going out. He who sets out with the realization of his return to, and accountability before God is not likely to indulge in any wrongdoing or injustice. With thoughts of the Hereafter in mind, he is unlikely to visit a prostitute, imbibe intoxicating drinks or visit a gambling house. In like manner, a civil servant is not likely to commit any dishonesty or excess when he reaches his work place after having recited this prayer. Can a solider, who utters these words, shed the blood of innocents? The practice of reciting such prayers can indeed serve as a deterrent against misdeed and sin.
15. ‘Yet they have made some of His servants a part of Him.’ This refers to the belief about any human that he is God’s son or daughter.
Children represent the species of their parents and are a part of their father. Accordingly, when someone is taken as God’s son or daughter, it amounts to associating him or her with God. Also to make someone a part of God implies that we invest them with attributes and powers that belong specifically to God. This amounts to ascribing Divinity and Lordship to a fellow creature, whereas they belong exclusively to God.