43. Sūrat al-Zukhruf

٤٣۔ سُورَةُ الزُّخْرُف

Qurʾān > Chapter 43 > Section 4
القرآن > كتاب ٤٣ > باب ٤

43.4 The Prophet Abraham recognized the Oneness of God and rejected Shirk (associating some one else with God). If it were not that all humankind will become one race of disbelievers, God would have given the disbelievers houses made with sterling silver.

٤٣۔٤ مقطع في سُورَةُ الزُّخْرُف

quran:43:26 –

And ˹mention, O Muhammad˺, when Abraham said to his father and his people, "Indeed, I am disassociated from that which you worship  

And, mention, when Abraham said to his father and his people, ‘Surely I am innocent of that which you worship,
القرآن:٤٣:٢٦ –

وَإِذْ قَالَ إِبْرَاهِيمُ لِأَبِيهِ وَقَوْمِهِ إِنَّنِي بَرَاءٌ مِمَّا تَعْبُدُونَ  

{و} اذكر {قال إبراهيم لأبيه وقومه إنني بَرَاء} أي بريء {مما تعبدون}.
quran:43:27 –

Except for He who created me; and indeed, He will guide me."  

except Him Who originated, created, me; for He will indeed guide me’, He will show me the way to His religion.
القرآن:٤٣:٢٧ –

إِلَّا الَّذِي فَطَرَنِي فَإِنَّهُ سَيَهْدِينِ  

{إلا الذي فطرني} خلقني {فإنه سيهدين} يرشدني لدينه.
quran:43:28 –

And he made it a word remaining among his descendants that they might return ˹to it˺.  

And he made it, namely, the statement of the affirmation of ˹God’s˺ Oneness, understood from his words, I shall indeed depart to my Lord; He will guide me ˹Q. 37:99˺, a word enduring among his posterity, his descendants, and thus there still remains among them those who affirm the Oneness of ˹God˺; that perhaps they, that is, the people of Mecca, might recant, what they follow ˹and return˺ to the religion of their forefather Abraham.
القرآن:٤٣:٢٨ –

وَجَعَلَهَا كَلِمَةً بَاقِيَةً فِي عَقِبِهِ لَعَلَّهُمْ يَرْجِعُونَ  

(وجعلها) أي كلمة التوحيد المفهومة من قوله "" إني ذاهب إلى ربي سيهدين "" (كلمة باقية في عقبه) ذريته فلا يزال فيهم من يوحد الله (لعلهم) أي أهل مكة (يرجعون) عما هم عليه إلى دين إبراهيم أبيهم.
quran:43:29 –

However, I gave enjoyment to these ˹people of Makkah˺ and their fathers until there came to them the truth and a clear Messenger.  

Nay, but I have let these, idolaters, and their fathers enjoy ˹life˺, without hastening to punish them, until there came to them the truth, the Qur’ān, and a messenger who makes ˹things˺ clear, one who manifests to them the stipulations of the Law — and this ˹messenger˺ is Muhammad (s).
القرآن:٤٣:٢٩ –

بَلْ مَتَّعْتُ هَٰؤُلَاءِ وَآبَاءَهُمْ حَتَّىٰ جَاءَهُمُ الْحَقُّ وَرَسُولٌ مُبِينٌ  

{بل متعت هؤلاء} المشركين {وآباءهم} ولم أعاجلهم بالعقوبة {حتى جاءهم الحق} القرآن {ورسول مبين} مظهر لهم الأحكام الشرعية، وهو محمد ﷺ .
quran:43:30 –

But when the truth came to them, they said, "This is magic, and indeed we are, concerning it, disbelievers."  

But when the truth, the Qur’ān, came to them, they said, ‘This is sorcery, and we are indeed disbelievers in it’.
القرآن:٤٣:٣٠ –

وَلَمَّا جَاءَهُمُ الْحَقُّ قَالُوا هَٰذَا سِحْرٌ وَإِنَّا بِهِ كَافِرُونَ  

{ولما جاءهم الحق} القرآن {قالوا هذا سحر وإنا به كافرون}.
quran:43:31 –

And they said, "Why was this Qur'an not sent down upon a great man from ˹one of˺ the two cities?"  

And they said, ‘If only this Qur’ān had been revealed to some great man from, the inhabitants of, the two towns!’, in other words, from either of the two; such as al-Walīd b. al-Mughīra at Mecca or ‘Urwa b. Mas‘ūd al-Thaqafī at Tā’if.
القرآن:٤٣:٣١ –

وَقَالُوا لَوْلَا نُزِّلَ هَٰذَا الْقُرْآنُ عَلَىٰ رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ  

{وقالوا لولا} هلا {نزل هذا القرآن على رجل من} أهل {القريتين} من أية منهما {عظيم} أي الوليد بن المغيرة بمكة أو عروة بن مسعود الثقفي بالطائف.
quran:43:32 –

Do they distribute the mercy of your Lord? It is We who have apportioned among them their livelihood in the life of this world and have raised some of them above others in degrees ˹of rank˺ that they may make use of one another for service. But the mercy of your Lord is better than whatever they accumulate.  

Is it they who apportion the mercy of your Lord?, ˹the mercy being˺ prophethood. We have apportioned among them their livelihood in the life of this world, making some of them wealthy and others poor, and raised some of them, in wealth, above others by degrees, so that some of them, who are wealthy, may take others, who are poor, in service, disposed to work for them in return for a wage (the ˹final˺ yā’ ˹in sukhriyyā˺ is attributive; a variant reading has sikhriyyan); and the mercy of your Lord, that is, Paradise, is better than what they amass, in this world.
القرآن:٤٣:٣٢ –

أَهُمْ يَقْسِمُونَ رَحْمَتَ رَبِّكَ ۚ نَحْنُ قَسَمْنَا بَيْنَهُمْ مَعِيشَتَهُمْ فِي الْحَيَاةِ الدُّنْيَا ۚ وَرَفَعْنَا بَعْضَهُمْ فَوْقَ بَعْضٍ دَرَجَاتٍ لِيَتَّخِذَ بَعْضُهُمْ بَعْضًا سُخْرِيًّا ۗ وَرَحْمَتُ رَبِّكَ خَيْرٌ مِمَّا يَجْمَعُونَ  

{أهم يقسمون رحمة ربك} النبوة {نحن قسمنا بينهم معيشتهم في الحياة الدنيا} فجعلنا بعضهم غنيا وبعضهم فقيراً {ورفعنا بعضهم} بالغنى {فوق بعض درجات ليتخذ بعضهم} الغني {بعضاً} الفقير {سخريا} مسخراً في العمل له بالأجرة، والياء للنسب، وقرئ بكسر السين {ورحمة ربك} أي الجنة {خير مما يجمعون} في الدنيا.
quran:43:33 –

And if it were not that the people would become one community ˹of disbelievers˺, We would have made for those who disbelieve in the Most Merciful - for their houses - ceilings and stairways of silver upon which to mount  

And were it not ˹for the danger˺ that mankind would be one community, following disbelief, We would have made, for those who disbelieve in the Compassionate One, roofs (read saqfan, or plural suqufan) of silver for their houses (li-buyūtihim substitutes for li-man, ‘for those who’) and stairs, such as steps, ˹also˺ of silver, by which they ascend, ˹by which˺ they go up to the roof;
القرآن:٤٣:٣٣ –

وَلَوْلَا أَنْ يَكُونَ النَّاسُ أُمَّةً وَاحِدَةً لَجَعَلْنَا لِمَنْ يَكْفُرُ بِالرَّحْمَٰنِ لِبُيُوتِهِمْ سُقُفًا مِنْ فِضَّةٍ وَمَعَارِجَ عَلَيْهَا يَظْهَرُونَ  

{ولولا أن يكون الناس أمة واحدة} على الكفر {لجعلنا لمن يكفر بالرحمن لبيوتهم} بدل من لمن {سَقْفاً} بفتح السين وسكون القاف وبضمهما جمعاً {من فضة ومعارج} كالدرج من فضة {عليها يظهرون} يعلون إلى السطح.
quran:43:34 –

And for their houses - doors and couches ˹of silver˺ upon which to recline  

and doors, of silver, for their houses, and, We would have made for them, couches, of silver (surur, ‘couches’, is the plural of sarīr) on which they recline,
القرآن:٤٣:٣٤ –

وَلِبُيُوتِهِمْ أَبْوَابًا وَسُرُرًا عَلَيْهَا يَتَّكِئُونَ  

{ولبيوتهم أبواباً} من فضة {و} جعلنا لهم {سرراً} من فضة جمع سرير {عليها يتكئون}.
quran:43:35 –

And gold ornament. But all that is not but the enjoyment of worldly life. And the Hereafter with your Lord is for the righteous.  

and ornaments, gold: in other words, were it not for fear that a believer might disbelieve as a result of Our giving the disbeliever what has been mentioned, We would have given him such ˹luxuries˺, since the ˹affairs of this˺ world represent no danger to Us and he ˹the disbeliever˺ would then have no share in the Bliss of the Hereafter. Yet surely (wa-in: in is softened from the hardened form ˹inna˺) all that would be nothing (read lamā, with the mā as extra; or read lammā to mean ‘but’, making the particle in for negation) but the ˹transient˺ enjoyment of the life of this world, enjoyed during it, but then perishes, and the Hereafter, Paradise, with your Lord is for the God-fearing.
القرآن:٤٣:٣٥ –

وَزُخْرُفًا ۚ وَإِنْ كُلُّ ذَٰلِكَ لَمَّا مَتَاعُ الْحَيَاةِ الدُّنْيَا ۚ وَالْآخِرَةُ عِنْدَ رَبِّكَ لِلْمُتَّقِينَ  

{وزخرفاً} ذهباً، المعنى لولا خوف الكفر على المؤمن من إعطاء الكافر ما ذكر لأعطيناه ذلك لقلة خطر الدنيا عندنا وعدم حظه في الآخرة في النعيم {وإن} مخففة من الثقيلة {كل ذلك لما} بالتخفيف فما زائدة، وبالتشديد بمعنى إلا فإن نافية {متاع الحياة الدنيا} يتمتع به فيها ثم يزول {والآخرة} الجنة {عند ربك للمتقين}.