Surah 43. Az-Zukhruf

AND WHEN Abraham spoke to his father and his people, [he had this very truth in mind:²⁵] "Verily, far be it from me to worship what you worship!

  - Mohammad Asad

Namely, the inadmissibility of blindly accepting the religious views s anctioned by mere ancestral tradition and thus prevalent in one's environment, and regarding them as valid even though they may conflict with one's reason and/or divine revelation. Abraham's search after truth is mentioned several times in the Qur'an, and particularly in 6:74 ff. and 21:51 ff.

Behold! Ibrahim said to his father and his people: "I renounce the gods you worship,

  - Muhammad Farooq-i-Azam Malik

'Remember, O Prophet' when Abraham declared to his father and his people, 'I am totally free of whatever 'gods' you worship,

  - Mustafa Khattab

And when Abraham said unto his father and his folk: Lo! I am innocent of what ye worship

  - Marmaduke Pickthall

Behold! Abraham said to his father and his people: "I do indeed clear myself of what ye worship: ⁴⁶³⁰

  - Abdullah Yusuf Ali

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? See n. 4627 above. The incident in Abraham's story referred to here will be found in xxi. 51-70.

None [do I worship] but Him who has brought me into being: and, behold, it is He who will guide me!"

  - Mohammad Asad

except Him Who created me, for He will surely guide me."

  - Muhammad Farooq-i-Azam Malik

except the One Who originated me, and He will surely guide me.'

  - Mustafa Khattab

Save Him Who did create me, for He will surely guide me.

  - Marmaduke Pickthall

"(I worship) only Him Who made me and He will certainly guide me."

  - Abdullah Yusuf Ali

And he uttered this as a word destined to endure among those who would come after him, so that they might [always] return [to it].

  - Mohammad Asad

And he left this statement as an abiding precept among his descendants, so that they should turn to it.

  - Muhammad Farooq-i-Azam Malik

And he left this enduring declaration among his descendants, so they may 'always' turn back 'to Allah'.¹

  - Mustafa Khattab

 See 2:130-132.

And he made It a word enduring among his seed, that haply they might return.

  - Marmaduke Pickthall

And he left it as a Word to endure among those who came after him that they may turn back (to Allah). ⁴⁶³¹

  - Abdullah Yusuf Ali

A Word: i.e., the Gospel of Unity, viz.: "I worship only Him who originated me", as in verse 27. This was his teaching, and this was his legacy to those who followed him. He hoped that they would keep it sacred, and uphold the standard of Unity. Cf. xxxvii. 108-1 1 1.

Now [as for those who did come after him,] I allowed them - as [I had allowed] their forebears - to enjoy their lives freely until the truth should come unto them through an apostle who would make all things clear:²⁶

  - Mohammad Asad

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 (cf. 21:44 ); in its wider sense, however, this passage implies that God would never call people to task for any wrong they may have done so long as they have not been clearly shown how to discriminate between good and evil (cf. {6:131-132}).

But they started worshipping others, and rather than punishing I kept on providing them and their forefathers the comfort of this life, until there came to them the truth and a Rasool to expound it clearly.

  - Muhammad Farooq-i-Azam Malik

In fact, I had allowed enjoyment for these 'Meccans' and their forefathers, until the truth came to them along with a messenger making things clear.

  - Mustafa Khattab

Nay, but I let these and their fathers enjoy life (only) till there should come unto them the Truth and a messenger making plain.

  - Marmaduke Pickthall

Yea I have given the good things of this life to these (men) and their fathers until the Truth has come to them and an Apostle making things clear. ⁴⁶³²

  - Abdullah Yusuf Ali

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.

but now that the truth has come to them, they say, "All this is mere spellbinding eloquence²⁷ - and, behold, we deny that there is any truth in it!"

  - Mohammad Asad

See note [12] on 74:24 , where this connotation of sihr appears for the first time in the course of Qur'anic revelation.

But now when the truth has came to them, they say: "This is magic and we do not believe it."

  - Muhammad Farooq-i-Azam Malik

'But' when the truth came to them, they said, 'This is magic, and we totally reject it.'

  - Mustafa Khattab

And now that the Truth hath come unto them they say: This is mere magic, and lo! we are disbelievers therein.

  - Marmaduke Pickthall

But when the Truth came to them they said: "This is sorcery and We do reject it." ⁴⁶³³

  - Abdullah Yusuf Ali

When the pagan Makkans could not understand the wonderful power and authority with which the holy Prophet preached, they called his God given influence sorcery!

And they say, too, "Why was not this Qur'an bestowed from on high on some great man of the two cities?"²⁸

  - Mohammad Asad

I.e., Mecca and Ta'if - implying that if it were really a divine revelation it would have been bestowed on a person of "great standing", and not on Muhammad, who had neither wealth nor a position of eminence in his native city.

They also say: "Why is this Qur'an not revealed to a man of great importance in the two towns (Makkah and Ta'if)"?

  - Muhammad Farooq-i-Azam Malik

And they exclaimed, 'If only this Quran was revealed to a great man from 'one of' the two cities!'¹

  - Mustafa Khattab

 This refers to Mecca and Ṭâif, two cities in Arabia, around 100 km apart.

And they say: If only this Qur'an had been revealed to some great man of the two towns?

  - Marmaduke Pickthall

Also they say: "Why is not this Qur'an sent down to some leading man in either of the two (Chief) cities?" ⁴⁶³⁴

  - Abdullah Yusuf Ali

The world judges by its own low standards. From a worldly point of view, the holy Prophet was poor and an orphan. Why, they thought, should he be so richly endowed in spiritual knowledge and power? If such a gift had to come to a man among them, it was the right (they foolishly said) of one of the chiefs in either the sacred city of Makkah, or the fertile garden-city of Taif!

But is it they who distribute thy Sustainer's grace? [Nay, as] it is We who distribute their means of livelihood among them in the life of this world, and raise some of them by degrees above others, to the end that they might avail themselves of one another's help - [so, too, it is We who bestow gifts of the spirit upon whomever We will]: and this thy Sustainer's grace is better than all [the worldly wealth] that they may amass.

  - Mohammad Asad

Is it they who distribute the blessings of your Rabb? It is We Who distribute the means of their livelihood in the life of this world, raising some in rank above others, so that one may take others into his service. But the blessing of your Rabb is far greater in value than the wealth of this world which they amass.

  - Muhammad Farooq-i-Azam Malik

Is it they who distribute your Lord's mercy? We 'alone' have distributed their 'very' livelihood among them in this worldly life and raised some of them in rank above others so that some may employ others in service. 'But' your Lord's mercy is far better than whatever 'wealth' they amass.

  - Mustafa Khattab

Is it they who apportion their Lord's mercy? We have apportioned among them their livelihood in the life of the world, and raised some of them above others in rank that some of them may take labor from others; and the mercy of thy Lord is better than (the wealth) that they amass.

  - Marmaduke Pickthall

Is it they who would portion out the Mercy of thy Lord? It is We Who portion out between them their livelihood in the life of this world: and We raise some of them above others in ranks so that some may command work from others. But the Mercy of thy Lord is better than the (wealth) which they amass. ⁴⁶³⁵

  - Abdullah Yusuf Ali

That is, spiritual gifts, those connected with Revelation. What audacity or folly in them to claim to divide or distribute them among themselves? They may think they are distributing the good things of this world among themselves. In a sense that may be true, even here, their own power and initiative are very limited. Even here it is Allah's Will on which all depends. In His wisdom Allah allows some to grow in power or riches, and command work from others, and various relative gradations are established. Men scramble for these good things of this world, but they are of no value compared to the spiritual gifts.

And were it not that [with the prospect of boundless riches before them] all people would become one [evil] community,²⁹ We might indeed have provided for those who [now] deny the Most Gracious roofs of silver for their houses, and [silver] stairways whereon to ascend,

  - Mohammad Asad

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.

And were it not that all mankind might become one nation of unbelievers, We would have given those who disbelieve in the Compassionate (Allah), such houses whose roofs, stairways by which they go to upper chambers all made with silver,

  - Muhammad Farooq-i-Azam Malik

Were it not that people might 'be tempted to' become one community 'of disbelievers', We would have supplied the homes of 'only' those who disbelieve in the Most Compassionate with silver roofs and 'silver' stairways to ascend,

  - Mustafa Khattab

And were it not that mankind would have become one community, We might well have appointed, for those who disbelieve in the Beneficent, roofs of silver for their houses and stairs (of silver) whereby to mount,

  - Marmaduke Pickthall

And were it not that (all) men might become of one (evil) way of life We would provide for everyone that blasphemes against (Allah) Most Gracious silver roofs for their houses and (silver) stair-ways on which to go up. ⁴⁶³⁶

  - Abdullah Yusuf Ali

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.

and [silver] doors for their houses, and [silver] couches whereon to recline,

  - Mohammad Asad

and also the doors of their houses and couches on which they recline,

  - Muhammad Farooq-i-Azam Malik

as well as 'silver' gates and thrones to recline on,

  - Mustafa Khattab

And for their houses doors (of silver) and couches of silver whereon to recline,

  - Marmaduke Pickthall

And (silver) doors to their houses and thrones (of silver) on which they could recline

  - Abdullah Yusuf Ali

and gold [beyond count]....³⁰ Yet all this would have been nothing but a [brief] enjoyment of life in this world - whereas [happiness in] the life to come awaits the God-conscious with thy Sustainer.

  - Mohammad Asad

The primary meaning of the noun zukhruf is "gold"; its application to "ornaments" or (as in 10:24 ) to "artful adornment" is only secondary (Taj al-'Arus).

along with ornaments of gold - for all these are nothing but merely comforts of this worldly life. It is the life of the hereafter which your Rabb has reserved for the righteous.

  - Muhammad Farooq-i-Azam Malik

and ornaments 'of gold'. Yet all this is no more than a 'fleeting' enjoyment in this worldly life. 'But' the Hereafter with your Lord is 'only' for those mindful 'of Him'.

  - Mustafa Khattab

And ornaments of gold. Yet all that would have been but a provision of the life of the world. And the Hereafter with your Lord would have been for those who keep from evil.

  - Marmaduke Pickthall

And also adornments of gold. But all this were nothing but conveniences of the present life: the Hereafter in the sight of thy Lord is for the Righteous. ⁴⁶³⁷

  - Abdullah Yusuf Ali

Adornments of gold: the keyword to this Sura. All false glitter and adornments of this world are as naught. They more often hinder than help.

But as for anyone who chooses to remain blind to the remembrance of the Most Gracious, to him We assign an [enduring] evil impulse, to become his other self:³¹

  - Mohammad Asad

Lit., "to him We assign a satan, and he becomes his other self (qarin)": see note [24] on 41:25 . For the psychological connotation of the term shaytan as "evil impulse", see first half of note [16] on 15:17 as well as note [31] on 14:22 .

He who turns away from the remembrance (Reminder) of the Compassionate (Allah), We assign a shaitan for him, who becomes his intimate companion.

  - Muhammad Farooq-i-Azam Malik

And whoever turns a blind eye to the Reminder of the Most Compassionate, We place at the disposal of each a devilish one as their close associate,

  - Mustafa Khattab

And he whose sight is dim to the remembrance of the Beneficent, We assign unto him a devil who becometh his comrade;

  - Marmaduke Pickthall

If anyone withdraws himself from remembrance of (Allah) Most Gracious We appoint for him an evil one to be an intimate companion to him. ⁴⁶³⁸

  - Abdullah Yusuf Ali

If men deliberately put away the remembrance of Allah from their minds, the natural consequence, under Allah's decree, is that they join on with evil. Like consorts with like. We can generalise evil in the abstract, but it takes concrete shape in our life-companions.

whereupon, behold, these [evil impulses] bar all such from the path [of truth], making them think that they are guided aright!

  - Mohammad Asad

- and turns such people away from the Right Path, while they think that they are guided aright.

  - Muhammad Farooq-i-Azam Malik

who will certainly hinder them from the 'Right' Way while they think they are 'rightly' guided.

  - Mustafa Khattab

And lo! they surely turn them from the way of Allah, and yet they deem that they are rightly guided;

  - Marmaduke Pickthall

Such (evil ones) really hinder them from the Path but they think that they are being guided aright! ⁴⁶³⁹

  - Abdullah Yusuf Ali

The downward course in evil is rapid. But the most tragic consequence is that evil persuades its victims to believe that they are pursuing good. They think evil to be their good. They go deeper and deeper into the mire, and become more and more callous. "Them" and "they" represent the generic plural of anyone who "withdraws himself from...Allah" (see last verse).

But in the end,³² when he [who has thus sinned] appears before us [on Judgment Day], he will say [to his other self], "Would that between me and thee there had been the distance of east and west!"³³ - for, evil indeed [has proved] that other self!

  - Mohammad Asad

Lit.. "until".

Thus do most of the commentators interpret the above phrase which, literally, reads "the two casts" (al-mashriqayn). This interpretation is based on the idiomatic usage, not infrequent in classical Arabic, of referring to two opposites - or two conceptually connected entities - by giving them the designation of one of them in the dual form: e.g., "the two moons", denoting "sun and moon"; "the two Basrahs", i.e., Kufah and Basrah; and so forth.

- Ultimately, when that person will come to Us on the Day of Judgement, he will say to his shaitan companion: "I wish that I was far apart from you as the east is from the west: you turned out to be an evil companion."

  - Muhammad Farooq-i-Azam Malik

But when such a person comes to Us, one will say 'to their associate', 'I wish you were as distant from me as the east is from the west! What an evil associate 'you were'!'

  - Mustafa Khattab

Till, when he cometh unto Us, he saith (unto his comrade): Ah, would that between me and thee there were the distance of the two horizons--an evil comrade!

  - Marmaduke Pickthall

At length when (such a one) comes to Us he says (to his evil companion): "Would that between me and thee were the distance of East and West!" Ah! Evil is the companion (indeed)! ^{4640 4641}

  - Abdullah Yusuf Ali

If ever the presence of Allah is felt, or at the time of Judgment, a glimmering of truth comes to the deceived soul, and it cries to its evil companion in its agony, "Would that I had never come across thee! Would that we were separated poles apart!" But it cannot shake off evil. By deliberate choice it had put itself in its snare.

Distance of East and West: literally, 'distance of the two Easts'. Most Commentators understand in this sense, but some construe the phrase as meaning the distance of the extreme points of the rising of the sun, between the summer solstice and the winter solstice. Cf. n. 4034 to xxxvii. 5. A good equivalent idiom in English would be "poles apart", for they could never meet.

On that Day it will not profit you in the least [to know] that, since you have sinned [together], you are now to share your suffering [as well].³⁴

  - Mohammad Asad

I.e., "you will not be consoled, as would have been the case in earthly suffering, by the knowledge that you are not to suffer alone" (Zamakhshari, Razi, Baydawi). Since this address is formulated in the plural and not in the dual, it evidently relates to all sinners who, in their lifetime, were impelled by their own evil impulses - their "other selves", as it were - to "remain blind to the remembrance of God". In its wider meaning, the above verse implies that all evil deeds, whenever and wherever committed, are but links of one chain, one evil ineluctably leading to another: cf. 14:49 - "on that Day thou wilt see those who were lost in sin linked together (muqarranin) in fetters" - a phrase which has been explained in my corresponding note [64]. It is noteworthy that the participle mugarran is derived from the same verbal root (qarana) as the term qarin (rendered by me in verses {36} and {38} of this surah and in 41:25 as "other self"): and this, I believe, is a further indication, alluded to in the present verse, to the "togetherness" of all evil deeds.

Then it will be said to them: "Well, you have already done wrong, realizing this fact today will avail you nothing, as you both are partners in the same punishment.

  - Muhammad Farooq-i-Azam Malik

'It will be said to both,' 'Since you all did wrong, sharing in the punishment will be of no benefit to you this Day.'¹

  - Mustafa Khattab

 From a worldly perspective, many people are comforted when they hear of others who went through similar trials as them. But this will not be the case on Judgment Day. Everyone will be desperate to save themselves from the punishment, regardless of others.

And it profiteth you not this day, because ye did wrong, that ye will be sharers in the doom.

  - Marmaduke Pickthall

When ye have done wrong it will avail you nothing that day that ye shall be partners in punishment! ⁴⁶⁴²

  - Abdullah Yusuf Ali

All partners in evil will certainly share in the punishment, but that is no consolation to any individual soul. Evil desires the evil of others, but that does not diminish its own torment, or get rid of the personal responsibility of each individual soul.

CANST THOU, perchance, [O Muhammad,] make the deaf hear, or show the right way to the blind or to such as are obviously lost in error?³⁵

  - Mohammad Asad

This rhetorical question implies a negative answer: cf. 35:22 - "thou canst not make hear such as are [deaf of heart like the dead] in the graves".

O Prophet, can you make the deaf hear, or give direction to the blind or those who choose to remain in manifest error?

  - Muhammad Farooq-i-Azam Malik

Can you make the deaf hear, or guide the blind or those clearly astray?

  - Mustafa Khattab

Canst thou (Muhammad) make the deaf to hear, or canst thou guide the blind or him who is in error manifest?

  - Marmaduke Pickthall

Canst thou then make the deaf to hear or give direction to the blind or to such as (wander) in manifest error? ^{4643 4644}

  - Abdullah Yusuf Ali

Cf. xxx. 52-53. The evil go headlong into sin, and sink deeper and deeper until their spiritual faculties are deadened, and no outside help can bring them back. Allah's grace they have rejected.

There is hope for a person who wanders in quest of truth, and even for one who wanders through mistake or by weakness of will. But there is none for one who, by deliberate choice, plunges into "manifest error", i.e., error which any one can see.