Surah 43. Az-Zukhruf

Or have We, perchance, vouchsafed them, before this one, a revelation [to the contrary,] to which they are still holding fast?²¹

  - Mohammad Asad

I.e., a revelation which would allow man to worship other beings beside God, or to attribute "offspring" to Him: a rhetorical question implying its own negation.

Or have We given them a Book before this to which they hold authority for their angel-worshipping?

  - Muhammad Farooq-i-Azam Malik

Or have We given them a Book 'for proof', before this 'Quran', to which they are holding firm?

  - Mustafa Khattab

Or have We given them any Scripture before (this Qur'an) so that they are holding fast thereto?

  - Marmaduke Pickthall

What! have We given them a Book before this to which they are holding fast?

  - Abdullah Yusuf Ali

Nay, but they say, "Behold, We found our forefathers agreed on what to believe - and, verily, it is in their footsteps that we find our guidance!"

  - Mohammad Asad

The only argument they have is to say: "We found our forefathers practicing this faith and we are walking in their footsteps."

  - Muhammad Farooq-i-Azam Malik

In fact, they say, 'We found our forefathers following a 'particular' way, and we are following in their footsteps.'

  - Mustafa Khattab

Nay, for they say only: Lo! we found our fathers following a religion, and we are guided by their footprints.

  - Marmaduke Pickthall

Nay! they say: "We found Our fathers following a certain religion and We do guide ourselves by their footsteps." ⁴⁶²⁷

  - Abdullah Yusuf Ali

Then comes the argument about ancestral custom, which was repudiated by Abraham (see verses 26-28 below). Indeed a good reply to ancestral custom in the case of the Arabs was the example of Abraham, the True in Faith, for Abraham was the common ancestor of the Arabs and the Israelites.

And thus it is: whenever We sent, before thy time, a warner to any community, those of its people who had lost themselves entirely in the pursuit of pleasures²² would always say, "Behold, we found our forefathers agreed on what to believe - and, verily, it is but in their footsteps that we follow!"²³

  - Mohammad Asad

For this rendering of the term mutraf (derived from the verb tarafa), see note [147] on 11:116 .

Commenting on this passage, Razi says: "Had there been in the Qur'an nothing but these verses, they would have sufficed to show the falsity of the principle postulating [a Muslim's] blind, unquestioning adoption of [another person's] religious opinions (ibtal al -qawl bi't-taqlid ): for, God has made it clear [in these verses] that those deniers of the truth had not arrived at their convictions by way of reason, and neither on the clear authority of a revealed text, but solely by blindly adopting the opinions of their forebears and predecessors; and all this God has mentioned in terms of blame and sharp disparagement."

Even so, whenever We sent a Warner before you to forewarn a nation, its affluent people said: "We found our forefathers practicing this faith and surely we are going to follow their footsteps."

  - Muhammad Farooq-i-Azam Malik

Similarly, whenever We sent a warner to a society before you 'O Prophet', its 'spoiled' elite would say, 'We found our forefathers following a 'particular' way, and we are walking in their footsteps.'

  - Mustafa Khattab

And even so We sent not a warner before thee (Muhammad) into any township but its luxurious ones said: Lo! we found our fathers following a religion, and we are following their footprints.

  - Marmaduke Pickthall

Just in the same way whenever We sent a Warner before thee to any people the wealthy ones among them said: "We found Our fathers following a certain religion and We will certainly follow in their footsteps." ⁴⁶²⁸

  - Abdullah Yusuf Ali

It is some privileged position, and not ancestral custom, which is really at the bottom of much falsehood and hypocrisy in the world. This has been again and again in religious history.

[Whereupon each prophet] would say,²⁴ "Why, even though I bring you a guidance better than that which you found your forefathers believing in?" - [to which] the others would reply, "Behold, we deny that there is any truth in [what you claim to be] your messages!"

  - Mohammad Asad

Whereas in some of the readings of the Qur'an the opening word of this verse is vocalized as an imperative, qul ("say"), the reading of Hafs ibn Sulayman al-Asadi - on which this translation is based - gives the pronounciation qala ("he said" or, since it is a repeated occurrence, "he would say").

Each Warner asked: "What if I bring you better guidance than that which your forefathers practiced?" But they replied: "Well! We reject the faith with which you have been sent."

  - Muhammad Farooq-i-Azam Malik

Each 'warner' asked, 'Even if what I brought you is better guidance than what you found your forefathers practicing?' They replied, 'We totally reject whatever you have been sent with.'

  - Mustafa Khattab

(And the warner) said: What! Even though I bring you better guidance than that ye found your fathers following? They answered: Lo! in what ye bring we are disbelievers.

  - Marmaduke Pickthall

He said: "What! even if I brought you better guidance than that which ye found your fathers following?" They said: "For us We deny that ye (prophets) are sent (on a mission at all)." ⁴⁶²⁹

  - Abdullah Yusuf Ali

The Warner or messenger pointed out the merits and the truth of his teaching, and how superior it was to what they called their ancestral customs. But they denied his mission itself or the validity of any such mission. In other words they did not believe in inspiration or revelation, and went on in their evil ways, with the inevitable result that they brought themselves to destruction.

And so We inflicted Our retribution on them: and behold what happened in the end to those who gave the lie to the truth!

  - Mohammad Asad

Consequently, We inflicted Our retribution on them; then see what was the end of those who disbelieved?

  - Muhammad Farooq-i-Azam Malik

So We inflicted punishment upon them. See then what was the fate of the deniers!

  - Mustafa Khattab

So We requited them. Then see the nature of the consequence for the rejecters!

  - Marmaduke Pickthall

So We exacted retribution from them: now see what was the end of those who rejected (Truth)!

  - Abdullah Yusuf Ali

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.