Surah Az-Zukhruf - The Ornaments of Gold: Exegesis of 43rd Chapter of the Holy Quran

Sūrat az-Zukhruf is the forty third surah with 89 ayahs with seven rukus, part of the 25th Juzʼ  of the Holy Qur'an. The Surah is named after the golden ornaments mentioned in verses thirty-five and fifty-three.

The subject matter shows that this Surah was also revealed in the same period in which the Surah Al-Mu'min, Surah Fussilat and Surah Ash-Shura, were sent down. It appears that the revelation of this series of the Surahs began when the disbelievers of Makkah were planning to put an end to the Holy Prophet's life. Day and night they were holding consultations in their assemblies as how to eliminate him, and even an attack on his life also had been made as has been clearly referred to in verses 79-80.

Sūrat az-Zukhruf is one of the seven consecutive surahs of the Holy Quran which are affixed the Letters Ha-Meem " حٰمٓ ". Chronologically they all belong to the same Makkan Period, and they immediately follow the last Sürah in time. These seven surahs that begin with same dis-joined words are:

• Chapter. 40 Surah Al Mu'min (The Believer)
• Chapter. 41 Surah Fussilat  (Explained in Detail)
• Chapter. 42 Surah Ash Shura (The Consultation)
• Chapter. 43 Surah Az Zukhruf (The Ornaments of Gold)
• Chapter. 44 Surah Ad Dukhan (The Smoke)
• Chapter. 45 Surah Al Jathiya (The Crouching)
• Chapter. 46 Surah Al Ahqaf (The Wind Curved Sand Dunes

In this Surah a forceful and severe criticism has been made of the Quraish and the common Arabs creeds and superstitions of ignorance in which they persisted, and their stubbornness has been exposed in a firm and effective tone, so that every member of the society, who was reasonable in some degree, should be made to consider the evils in which the community was involved and its tyrannical treatment of the person who was trying to redeem it.

Let us now read the translation and exegesis in English of the Surah segmented into portions as per the subject matter. For Arabic Text, please refer to the references given at the end and may also listen to its recitation in Arabic with English subtitles:

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ 

"In the name of Allah, the Most Gracious, the Most Merciful"

( 1 )   " حٰمٓ ". Ha, Meem.

[These disjoined letters are one of the miracles of the Qur'an, and none but Allah (Alone) knows their meanings - see our earlier post for details: Understanding the Holy Quran: Huroof Muqatta’at - Disjoined Letters].

Verses 1 – 25 dwell on the errors of the disbelieving Meccans, in which verses 1-8 describe Al-Quran a transcript from the Mother Book which is in Allah's keeping:

( 2 )   By the clear Book,( 3 )   Indeed, We have made it an Arabic Qur'an that you might understand.

 The purpose of taking an oath by the Quran (verse 2) is to impress this fact: We are the Author of this Book and not Muhammad (peace be upon him), and the attribute of the Quran chosen for the oath is that it is a lucid Scripture. To swear by the Quran itself with this attribute in order to impress that the Quran is divine Word by itself implies this: O people, this is an open Book before you. Read it intelligently. Its clear and un-ambiguous themes, its language and literary style, its teaching which distinguishes the truth from falsehood, all are testifying to the fact that none but the Lord of the Universe could be its Author. Then the sentence: “Indeed, We made it a Quran in Arabic that you might understand” has two meanings:

• (1) It is not in any foreign tongue but in your own language; therefore, you can have no difficulty in assessing its value and worth. Had it been in a non-Arabic language, you could have offered the excuse that you could not determine its being divine, or otherwise, for you did not understand it. But you cannot offer this excuse about this Arabic Quran. Its each word is clear to you, its each passage and discourse, both in language and in theme, is plain for you. Now you may see it for yourself whether this could be the word of Muhammad (peace be upon him) or of some other Arab.
• (2) We have sent this Book in Arabic because We are addressing the Arabs, who can only understand an Arabic Quran. The person who disregards this expressly rational ground for sending down the Quran in Arabic and regards it as the word of Muhammad (peace be upon him) instead of divine Word only because Muhammad’s mother tongue is also Arabic, commits a grave injustice. (To understand this second meaning, please see (Surah Ha Meem As-Sajdah, Ayat 44).

وَاِنَّهٗ فِىۡۤ اُمِّ الۡكِتٰبِ لَدَيۡنَا لَعَلِىٌّ حَكِيۡمٌؕ‏ 

( 4 )   And indeed it is, in the Mother of the Book "Original Book" with Us, exalted and full of wisdom.

Umm al-Kitab: the “Original Book”: the Book from which all the Books sent down to the Prophets have been derived. In Surah Al-Waqiah the same thing has been described as Kitab-um-Maknun (the hidden and preserved Book) and in (Surah Al-Burooj, Ayat 22) as Lauh-i Mahfuz (the preserved tablet), that is, the tablet whose writing cannot be effaced, which is secure from every kind of interference. By saying that the Quran is inscribed in Umm al-Kitab, attention has been drawn to an important truth. Different Books had been revealed by Allah in different ages to different Prophets for the guidance of different nations in different languages, but all these Books invited mankind to one and the same faith. They regarded one and the same thing as the truth. They presented one and the same criterion of good and evil. They propounded the same principles of morality and civilization. In short, they brought one and the same Deen (religion).

This sentence is related both to Kitab-i mubin and to Umm al-Kitab. Thus, it is in praise of both the Quran and the Original Book from which the Quran has been derived. This praise is meant to impress the fact that if a person does not recognize the true worth of this Book and does not benefit from its wise teachings because of his own folly, it would be his own misfortune. If someone tried to degrade it and found fault with it, it would be his own meanness. It cannot become worthless on account of someone’s lack of appreciation of it, and its wisdom cannot be eclipsed by anyone’s throwing dust at it. This is by itself a glorious Book, which stands exalted by its matchless teaching, miraculous eloquence, faultless wisdom and the sublime personality of its great Author. Therefore, none can succeed in minimizing its value and worth. In verse 44 below the Quraish in particular and the Arabs in general have been told that the revelation of the Book for which they are showing such lack of appreciation had provided them a unique opportunity of honor, which if they lost, would subject them to a severe accountability before Allah.

( 5 )   Then should We turn the message away, disregarding you, because you are a transgressing people?

In this one sentence the entire history that had taken place since the time the Prophet Muhammad (peace be upon him) had proclaimed to be a Prophet till the revelation of these verses during the past few years has been compressed. This sentence depicts the following picture: A nation has been involved in ignorance, backwardness and depravity for centuries. Suddenly, Allah looks at it with favor. He raises in it an illustrious guide and sends down His own Word to take it out of the darkness of ignorance so that it is aroused from slumber, it gives up superstitions of ignorance and it becomes aware of the truth and adopts the right way of life. But the ignorant people of the nation and the tribal chiefs turn hostile to the guide, and try their utmost to defeat him and his mission. With the passage of time their hostility and mischief go on increasing; so much so that they make up their mind to kill him. At this, it is being said: Should We stop making any efforts to reform you because you are proving to be unworthy people? Should We withhold sending down this Admonition, and leave you lying in the same wretched state in which you have been lying since centuries? Do you really think that should be the demand of Our Mercy? Have you ever considered what doom you would meet when you have turned down the bounty of Allah and persisted in falsehood after the truth has come before you?

( 6 )   And how many a prophet We sent among the former peoples,(7) But there would not come to them a prophet except that they used to ridicule him.(8)   And We destroyed greater than them in [striking] power, and the example of the former peoples has preceded.

That is, the result of the senselessness of some particular people could not be that the entire mankind should be deprived of the guidance of the Prophethood and the Book. The result has always been that the worshipers of falsehood, with the pride of power, did not desist from mocking the Prophets and were ultimately destroyed. When Allah’s wrath descended upon the people, those who possessed thousands of times greater power than that possessed by the chiefs of the Quraish, they were crushed to annihilation like mosquitoes and fleas.

Verses 9-15 refer to the fact that even the Mushrikin (disbelievers / pagans of Makkah) believe that heavens, earth and all therein is created by Allah and Supplication before riding a conveyance:

( 9 )   And if you should ask them, "Who has created the heavens and the earth?" they would surely say, "They were created by the Exalted in Might, the Knowing."( 10 )   He it is Who made this earth for you a cradle and made in it pathways for you that you may find the way to your destination; 

In verse 10 above earth has been called as the cradle. At other places the earth has been described as a bed, but here as a cradle. That is, just as a child lies resting in its cradle, so is this great globe meant to be a place of rest for you, which is suspended in space, which is spinning on its axis at a tremendous speed, which is revolving around the sun at a speed of 66,000 miles an hour. Its interior is so intensely hot that it can melt the stones and sometimes it manifests its power in the form of volcano eruptions. But, in spite of that, the Creator has made it so tranquil that one sleeps on it in fill peace and there is no jerk whatsoever. One lives on it and does not at all feel that this globe is suspended and he is hanging from it with his head pointing downward. One moves about on it with satisfaction and never thinks that he is riding on a vehicle moving faster than a bullet. You dig it at will and turn it inside out and beat it as you like to obtain your sustenance. Whereas, a little shaking of it in an earthquake makes you feel what a terrible giant it is, which Allah has subdued for you. (For further explanation, see (Surah Al-Naml, Ayat 61).

As for the second part f the verse, it gives two meanings simultaneously:

• (1) That by means of these natural paths and landmarks you may find your way and reach the place you want to reach.
• (2) That you may obtain guidance from the observation of this craftsmanship of Allah Almighty. May reach the underlying reality and understand that this system of the earth is not functioning haphazardly, nor has been devised by many gods jointly, but there is one All-Wise Creator, Who has made these paths in the hills and on the plains in view of the needs and requirements of His creatures, and has given each region of the earth a different form in countless different ways by means of which man can distinguish one region from the other.

(11)   And who sends down rain from the sky in measured amounts, and We revive thereby a dead land - thus will you be brought forth

That is, for each region He has ordained an average measure of the rain which falls year after year for long ages regularly. It does not happen that an area may have two inches of the rainfall one year and 200 inches of it the next year. Then He spreads the rainfall over different places in different times in such a way that it becomes beneficial on the whole for the products of the earth. And this is also His wisdom that He has deprived some parts of the earth of the rainfall almost entirely and turned them into dry barren deserts, and in some other parts, He sometimes causes famines to occur and sometimes sends torrential rains so that man may know what a great blessing the rain and its general regularity is for the populated areas, and he may also remember that this system is under the control of another power, whose decrees cannot be changed by anyone. No one has the power that he may change the general average of the rainfall of a country, or effect a variation in its distribution over vast areas of the earth, or avert an impending storm, or attract the clouds towards his own land and compel them to rain.

[For further explanation, see (Surah Al-Hijr, Ayats 21-22); (Surah Al- Muminun, Ayats 18-20)].

( 12 )   And who created the species, all of them, and has made for you of ships and animals those which you mount.

Pairs here does not imply only pairs of men and women among human beings and of males and females among animals and vegetation, but there are countless other things which the Creator has made as matching partners of each other and by whose coming together and combination new and ever new things come into being in the world. For example, among the elements, some can be combined with others and some cannot be combined. The combination of those which can combine is resulting into various compositions, e.g. the negative and positive charges in electricity are the matching partners of each other and their mutual attraction is causing wonderful things to happen in the world. If man considers the structure and the mutual relationships and the different forms of cooperation and the results of the combination of this and other countless pairs which Allah has created among countless of His creations. He cannot help testifying to the truth that this great workshop of the world is the creation of one and only one Almighty, All-Wise Designer, and is functioning only under His care and control. Only a man of mean intelligence could suppose that all this happened, and is happening, without a Wise Being, or there is the possibility in it of the agency and interference of more than one God.

لِتَسۡتَوٗا عَلٰى ظُهُوۡرِهٖ ثُمَّ تَذۡكُرُوۡا نِعۡمَةَ رَبِّكُمۡ اِذَا اسۡتَوَيۡتُمۡ عَلَيۡهِ وَتَقُوۡلُوۡا

سُبۡحٰنَ الَّذِىۡ سَخَّرَ لَنَا هٰذَا وَمَا كُنَّا لَهٗ مُقۡرِنِيۡنَۙ‏  

(13) That you may settle yourselves upon their backs and then remember the favor of your Lord when you have settled upon them and say. "Exalted is He who has subjected this to us, and we could not have [otherwise] subdued it.

The best practical commentary of the intention and meaning of this verse are the words that the Prophet (peace be upon him) used to pronounce at the time he sat on the conveyance. Abdullah bin Umar says that whenever the Prophet (peace be upon him) sat on a conveyance for a journey, he would pronounce Allahu-Akbar three times, then would recite this verse, and then pray: O Allah, I implore You to grant me in this journey the grace of goodness and piety and such acts as may please You. O Allah, make the journey easy and roll up the long distance for us. O Allah, You alone are the Companion during the journey and Guardian of the family in our absence. O Allah, take care of us during the journey and our household in our absence. (Musnad Ahmed, Muslim, Abu Daud, Nasai, Darimi, Tirmidhi).

وَاِنَّاۤ اِلٰى رَبِّنَا لَمُنۡقَلِبُوۡنَ‏ 

( 14 )   And indeed we, to our Lord, will [surely] return."

That is, while embarking on every journey one should remember that there is ahead a longer and final journey also. Besides there is the possibility in the use of every conveyance that an accident may turn that very journey into one’s last journey; therefore, every time one should remember his return to his Lord so that if something unexpected happens, he does not die unaware.

(15)   But they have attributed to Him from His servants a portion. Indeed, man is clearly ungrateful.

To make part of Allah" implies declaring a servant of Allah His offspring, for an offspring inevitably is homogeneous with and a part of the father's body, and regarding somebody as Allah's son or daughter means that he or she is being made a partner in Allah's Being. Besides, another form of making a creature a part of Allah is that it should be regarded as possessor of the attributes and powers as are specifically Allah's own, and it should be invoked under the same concept, or rites of worship performed before it, or its sanctities observed and regarded as imperative and binding, for in that case man divides divinity and providence between Allah and His servants and hands over a part of it to the servants.

Verses 16-25 are about some Mushrikin regard the angels to be the female divinities being the daughters of Allah

(16)   Or has He taken, out of what He has created, daughters and chosen you for [having] sons?

Here, the folly of the polytheists of Arabia has been fully exposed. They said that the angels were the daughters of Allah. They had carved out their images as females, and these were their goddesses whom they worshiped. About this Allah says: In the first place, in spite of knowing and recognizing that the Creator of the earth and heavens is Allah and it is He Who has made this earth a cradle for you and it is He Who sends down the rain from the sky, and it is He Who has created these animals for your service, yet you have taken others as gods beside Him, whereas those whom you serve as deities are not God but creatures of God. Then, further more, you have made some of the servants associates of Allah not only in His attributes but in His Being as well, and invented the creed that they were Allah’s offspring. Then, not resting content with this, you assigned to Allah that kind of the offspring which you regard as disgraceful for your own selves. When a daughter is born in your house, your face grows dark, you feel distressed, and sometimes you bury her alive. This offspring you assign to Allah and reserve for yourselves the sons, whom you regard as a source of joy and pride. Even then you claim that you believe in Allah.

(17)   And when one of them is given good tidings of that which he attributes to the Most Merciful in comparison, his face becomes dark, and he suppresses grief.( 18 )  Do they assign to Allah one who grows up amidst ornaments and is not well-versed in the art of disputation?

Verse 18 above means: You have assigned to Allah the offspring that is by nature delicate, weak and frail, and adopted for yourselves the offspring that is bold, courageous and fearless. This verse shows permissibility of the ornaments for the women, for Allah has mentioned the ornaments as a natural thing for them. Tirmidhi and Nasai have related from Abu Musa Ashari a tradition, saying that the Prophet (peace be upon him) said: Silk and gold have been forbidden for the men but made lawful for the women of my Ummah.

( 19 )   And they have made the angels, who are servants of the Most Merciful, females. Did they witness their creation? Their testimony will be recorded, and they will be questioned.( 20 )   And they said, "If the Most Merciful had willed, we would not have worshiped them." They have of that no knowledge. They are not but falsifying.

Verse 20 states the reasoning of the disbelievers from destiny to cover up their deviation and error, and this has been the argument of the wrongdoers in every age. They argued that their worshiping the angels became possible only because Allah allowed them to do so. Had He not willed so they could not have done it; and then it had been a practice with them for centuries and no torment from Allah had descended on them, which meant that Allah did not disapprove of their this practice.

( 21 ) Or have We given them a book before the Qur'an to which they are adhering?

The means of knowing what Allah likes and what He hates are not the events that are happening in the world, but the Book of Allah, which comes through His Messenger and in which Allah Himself states as to what beliefs, what deeds and what morals He likes and what He dislikes. If these people have a Book, which came before the Quran, and which tells that Allah has appointed the angels also as deities beside himself and that they should worship them also, they should cite it.

(For further explanation, see (Surah Al-Anaam, Ayats 107-112, 137, 148-149); (Surah Al- Aaraf, Ayat 28); (Surah Younus, Ayat 99); (Surah Hud, Ayats 118-119); (Surah Ar-Raad, Ayat 31); (Surah An-Nahl, Ayats 9, 35-36, 93).

( 22 )   Rather, they say, "Indeed, we found our fathers upon a religion, and we are in their footsteps [rightly] guided."

That is, they have no authority of any divine book. The only authority they have is that it has been the practice since the time of their forefathers. Therefore, they have taken the angels as goddesses in imitation of them.

( 23 )   And similarly, We did not send before you any warner into a city except that its affluent said, "Indeed, we found our fathers upon a religion, and we are, in their footsteps, following."

Here, the point worth consideration is why only the well to do people of every community have resisted the Prophets and upheld the imitation of their forefathers in every age. Why have they alone been in the forefront to oppose the truth and to endeavor to maintain the established falsehood and to beguile and incite the common people against them? Its basic causes were two:

• The well to do and affluent people are so absorbed in making and enjoying the world of their own that they are not inclined to bother themselves about the useless debate (as they assume it to be) between the truth and falsehood. Their love of ease and mental lethargy renders them so heedless of religion and conservative that they want the established order, no matter whether it is based on truth or falsehood, to retrain in force so that they do not have to take the trouble of thinking about the new order at all for themselves.
• Their interests become so dependent on the established order that when they get the first glimpse of the order presented by the Prophets, they start feeling that if it came, it would not only put an end to their leadership but also would deprive them of the freedom to consume the lawful and commit the unlawful.

(For further details, see Surah Al-Anaam, Ayat 103; (Surah Al-Aaraf, Ayats 66-70). 75, 88, 109, 127); (Surah Houd, Ayats 27-28); (Surah Bani-Israil, Ayat 16); (Surah Al-Muaminun, Ayats 24-33, 46); (Surah Saba, Ayat 34 ).

(24) [Each warner] said, "Even if I brought you better guidance than that [religion] upon which you found your fathers?" They said, "Indeed we, in that with which you were sent, are disbelievers."( 25 )   So we took retribution from them; then see how was the end of the deniers.

Verses 26 – 45 center on the theme that There is only One Allah. And also talk of Prophet Ibrahim who recognized the Oneness of Allah and rejected Shirk (Polytheism) and If it were not that all mankind will become one race of unbelievers, Allah would have given the unbeliever houses made with sterling silver:

(26)   And [mention, O Muhammad], when Abraham said to his father and his people, "Indeed, I am disassociated from that which you worship

The mention of Prophet Ibraheem (Abraham, peace be upon him) has been mentioned at many a places in the Holy Qur'an. To understand the verse 26 better, refer to (Surah Al-Baqarah, Ayats 124-133); (Surah Al-Anaam, Ayats 74-84); (Surah Ibrahim, Ayats 35- 41); (Surah Maryam, Ayats 41-50); (Surah Al-Anbiya, Ayats 51-73); (Surah Ash-Shuara, Ayats 69-89), (Surah Al-Ankabut, Ayats 16-27); (Surah As-Saaffat, Ayats 83-100).

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

In these words not only did the Prophet Abraham (peace be upon him) state his creed but also gave the argument for it. The reason for not having any connection with the other deities is that they neither have created nor they give right guidance in any matter, nor they can; and the reason for having a connection only with Allah Almighty is that He alone is the Creator and He alone gives, and can give the right guidance to mankind.

( 28 )   And he made it a word remaining among his descendants that they might return [to it].

Here the means the word that none but the Creator is worthy of worship in the world.

The verse thus means that whenever they swerve from the right path, this word should be there to guide them so that they return to it again. This event has been mentioned here in order to expose the foolishness of the disbelieving Quraish and to put them to shame, as if to say: When you have adopted obedience of your ancestors, you have selected the most depraved of them for the purpose instead of the most righteous and illustrious, who were the Prophets Abraham and Ishmael (peace be upon them). The basis of the leadership of the Quraish in Arabia was that they were the descendants of the Prophets Abraham and Ishmael (peace be upon them) and were the attendants of the Kabah built by them. Therefore, they should have followed them and not their ignorant forefathers who had given up the way of the Prophets and adopted polytheism from the neighboring idol-worshipers. Furthermore, by mentioning this event another error of those people has been pointed out. That is, if the blind imitation of the forefathers, without the distinction of good and evil had been the right thing, the Prophet Abraham (peace be upon him) should have done so in the first instance. But he had plainly told his father and his people that he could not follow their creed of ignorance in which they had abandoned the Creator and made those imaginary beings their deities, who were not the creator. This shows that the Prophet Abraham (peace be upon him) did not believe in following the forefathers, but his creed was that before one followed the forefathers one should see whether they were following the right way or not, and if it became known by reason that they were following the wrong way, one should give up their way and adopt the way that was proved right.

بَلۡ مَتَّعۡتُ هٰٓؤُلَاۤءِ وَاٰبَآءَهُمۡ حَتّٰى جَآءَهُمُ الۡحَقُّ وَرَسُوۡلٌ مُّبِيۡنٌ‏

( 29 )   However, I gave enjoyment to these [people of Makkah] and their fathers until there came to them the truth and a clear Messenger.

Another meaning of the word rasulum-mubin can be: A Messenger whose being a Messenger was obvious and apparent: Whose life before and after the Prophethood clearly testified that he was certainly Allah’s Messenger.

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

The question asked in verse 31 is interesting as the pagans of Makkah come out with queries one after the other to mock the Prophet of Allah and the message he was trying to put across to them

( 31 )   And they said, "Why was this Qur'an not sent down upon a great man from [one of] the two cities?"

The mention of two towns here means Makkah and Taif. What the disbelievers meant was: Had Allah really willed to send a messenger and intended to send down a book to him, He would have selected a great man from these two major cities. For Allah could not have selected for this great mission a person who was born an orphan, who did not inherit much property, who passed his youth by tending goats, who even at present earned his living through business with his wife’s money, and who was neither the chief of a tribe nor the head of a family. Were not there well known chiefs like Walid bin Mughirah and Utbah bin Rabiah in Makkah, and nobles like Urwah bin Masud, Habib bin Amr, Kinanah bin Abdi Amr and Ibn Abd Yalil in Taif? This was their reasoning in the first instance, they were also not inclined to believe that a man could be a Messenger.

But when the Quran refuted this misconception by argument and reason and they were told that in the past only men had come as Messengers and a man only could be a Messenger for the guidance of the people, and not another kind of being and the Messenger who came did not descend suddenly from heavens but were born in the same ordinary dwellings, walked about in the streets, had children and families and stood in need of food and drink (see (Surah An-Nahl, Ayat 43); (Surah Bani Israil, Ayats 94-95); (Surah Yousuf, Ayat 109); (Surah Al-Furqan, Ayats 7, 20); (Surah Al-Anbiya, Ayats 7-8); (Surah Ar-Raad, Ayat 38), they took this stand, saying: Well, even if a human being, he should be a big man, who should be wealthy, influential and awe-inspiring and having a large following. How could Muhammad bin Abdullah (peace be upon him) be fit for this appointment?

( 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.

Varese 32 gives out the  the answer to their objection, which briefly mentions many important things:

• First, it asks: Since when do these people become responsible for distributing the mercy of your Lord? Is it for them to decide whom Allah should favor with His mercy and whom He should not? (Here, by Allah’s mercy is implied His general mercy from which everyone has a share).
• Second, Allah says: Prophethood is a great blessing. We have even kept the distribution of the common means of life in the world in Our own hand, and have not entrusted it to anyone else. We create someone beautiful and another ugly, someone with a sweet voice and another with a harsh voice, someone robust and strong and another weak and frail, someone intelligent and another dull, someone with a strong memory and another forgetful, some with healthy limbs and another a cripple, or blind or deaf and dumb, someone in a rich family and another among the poor, someone in an advanced country and another in a backward community. No one can do anything about this destiny concerning birth. One is compelled to be what We have made him. And it is in no one’s power to avert the impact his circumstances of birth have on his destiny. Then it is We our self Who are distributing provisions, power, honor, fame, wealth, government, etc. among men. No one can degrade the one whom We have blessed with good fortune, and no one can save from ruin the one whom We have afflicted with misfortune. All plans and schemes of man become ineffective against Our decrees. In this universal divine system, therefore, how can these people decide as to whom should the Master of the universe make His Prophet and whom He should not?
• Thirdly, an abiding principle that We have kept in view in this divine system is that everything should not be given to one and the same person, or everything should not be given to everybody. If you look around carefully, you will see that great differences exist between the people in every respect. We have given one thing to one person but deprived him of another, and given the same to another one. This is based on the wisdom that no human being should become independent of others, but everyone should remain dependent on the other in one way or the other. Now if would be foolish on your part to think that We should have given the Prophethood also to the same person whom We had blessed with wealth and nobility. Likewise, will you also say that wisdom, knowledge, wealth, beauty, power, authority and all other excellences should be assembled in one and the same person, and the one who has not been given one thing, should not be given anything else?

Here the Your Lord’s mercy means the Prophethood. That is: Your leaders and chiefs whom you regard as big people because of their wealth and dignity and chief ship, are not worthy of this wealth, which has been given to Muhammad bin Abdullah (peace be upon him). This wealth is far superior to that and for this the criterion is different. If you think that every noble and rich man is worthy of becoming a prophet, it would only show your own thinking. Why do you expect Allah to be so ignorant and simple?

( 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.

Before mentioning of gold in the 35th verse, here mention of silver is made in the 34th verse:

( 34 )   And for their houses - doors and couches [of silver] upon which to recline

That is, this silver (and gold) whose possession by somebody is the highest blessing and the very climax of good fortune in your sight, is so base and contemptible a thing in the sight of Allah that had there been no danger of all human beings being inclined towards unbelief, He would have made every disbeliever's house of gold and silver. Since when has the abundance of this worthless commodity become proof of man’s nobility and his piety and his spiritual purity? This kind of wealth is even found in the possession of those foul and wicked people whose filthy characters make the whole society stink. And this you have made the criterion of man’s greatness of character.

 وَزُخۡرُفًا​ ؕ وَاِنۡ كُلُّ ذٰ لِكَ لَمَّا مَتَاعُ الۡحَيٰوةِ الدُّنۡيَا​ ؕ وَالۡاٰخِرَةُ عِنۡدَ رَبِّكَ لِلۡمُتَّقِيۡنَ 

( 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.

 The Surah takes its name "zukhruf-an" from the verse 35 above, meaning the gold ornament.

( 36 )   And whoever is blinded from remembrance of the Most Merciful - We appoint for him a devil, and he is to him a companion.( 37 )   And indeed, the devils avert them from the way [of guidance] while they think that they are [rightly] guided ( 38 )   Until, when he comes to Us [at Judgement], he says [to his companion], "Oh, I wish there was between me and you the distance between the east and west - how wretched a companion."( 39 )   And never will it benefit you that Day, when you have wronged, that you are [all] sharing in the punishment.( 40 )   Then will you make the deaf hear, [O Muhammad], or guide the blind or he who is in clear error?

Verse 40 means to say: Pay attention to those who are inclined to listen and have not closed their eyes to the realities, and do not consume yourself in showing the way to the blind and making the deaf to hear, nor consume yourself with the grief as to why your near and dear ones are not coming to the right path, and why they are making themselves worthy of Allah’s torment.

( 41 )   And whether [or not] We take you away [in death], indeed, We will take retribution upon them.( 42 )   Or whether [or not] We show you that which We have promised them, indeed, We are Perfect in Ability.

Verse 42 above  can be understood fully only by keeping in view the background in which it was said. The disbelievers of Makkah thought that the person of the Prophet Muhammad (peace be upon him) had become a source of trouble for them. If they could somehow get rid of him, matters would become normal. On the basis of this evil thought they were holding consultations day and night and planning to kill him. At this, Allah addresses His Prophet (peace be upon him) so as to tell them indirectly: It doesn't make any difference whether you remain among them or not. If you live, you will see them meet their doom with your own eyes. If you are recalled from the world, they will be sent to their doom in your absence, because they cannot in any case escape the consequences of their misdeeds.

( 43 )   So adhere to that which is revealed to you. Indeed, you are on a straight path.

That is, you should not worry as to what punishment do those who are resisting and opposing the truth with injustice and dishonesty receive and when. Nor should you worry whether Islam flourishes during your lifetime or not. For you this satisfaction is quite enough that you are on the right path. Therefore, you should go on fulfilling your mission unconcerned about the results, and leave it to Allah whether He defeats falsehood in front of you or after you.

( 44 )   And indeed, it is a remembrance for you and your people, and you [all] are going to be questioned.

That is, there can be no greater good fortune for a person than that Allah should choose him from among all men to become the recipient of His Book, and there can be no greater good fortune also for a nation than that Allah should raise His Prophet in it, apart from all other nations of the world, and should send down His Book in its tongue, and give it the opportunity to rise as the standard-bearer of divine message in the world. If the Quraish and the people of Arabia have no sense of this great honor, and spurn it, a time will come when they will be called upon to account for it.

( 45 )   And ask those We sent before you of Our messengers; have We made besides the Most Merciful deities to be worshiped?

Ask the Messengers: Find out from the Books brought by them. Just as the meaning of: “If there arises any dispute among you about anything, refer it to Allah and His Prophet,” is not that the dispute should be taken before Allah and His Messenger, but that one should turn to the Book of Allah and the Sunnah of His Messenger for a decision, so “asking the Messengers” also does not mean that one should approach all the Messengers who have left the world and ask them, but the right meaning is: Discover what teachings the Messengers of Allah have left in the world as to which of them taught that another than Allah also is worthy of worship and service.

Verses 45 – 78 make a mention of two great prophets Musa and Isa (Moses and Jesus, peace be upon them). 

Verses 46-56 mention Prophet Musa who was sent to Fir'on and his chiefs with signs but they ridicule him and the signs as a result Allah drowned them all

( 46 )   And certainly did We send Moses with Our signs to Pharaoh and his establishment, and he said, "Indeed, I am the messenger of the Lord of the worlds."

This story has been narrated here for three objects:

• (1) That when Allah sends His Prophet to a country and nation and affords it the opportunity which He has now given to the Arabs by appointing the Prophet Muhammad (peace be upon him) to Prophethood, and it, instead of taking advantage of this, commits the folly of Pharaoh and his people, it meets the same fate which has become an object lesson in history.
• (2) That just as Pharaoh also on account of his arrogance and pride of kingdom and grandeur and wealth and possessions had belittled the Prophet Moses (peace be upon him) as mean and contemptible, so the unbelieving Quraish are now regarding Muhammad (peace be upon him) as insignificant as against their chiefs. But God’s judgment was different which ultimately proved who was really great.
• (3) That to mock Allah’s revelations and show stubbornness against His warnings is not a mere joke, but a very serious sin. If you do not learn a lesson from the fate of those who have been doomed on account of this, you also would go to your doom on account of the same.

This implies the signs with which the Prophet Moses (peace be upon him) had gone to the court of Pharaoh, i.e. the signs of the staff and the shining hand. (For explanation, see (Surah Al-Aaraf, Ayats 107-108); (Surah TaHa, Ayats 20-22); (Surah Ash-Shuara, Ayats 32-33); (Surah An-Naml; Ayats 10-12), (Surah Al-Qasas; Ayats 31-32).

( 47 )   But when he brought them Our signs, at once they laughed at them.

( 48 )   And We showed them not a sign except that it was greater than its sister, and We seized them with affliction that perhaps they might return [to faith].

Verse 48 make a mention of the signs which Allah showed them through the Prophet Moses (peace be upon him) afterwards, and these were the following:

• (1) A public encounter of Allah’s Prophet with the magicians, who believed after their defeat. For details, see (Surah Al-Aaraf, Ayats 112-126); (Surah TaHa, Ayats 68-73); (Surah Ash Shuara, Ayats 37-51).
• (2) A severe famine which hit the land of Egypt according to Prophet Moses’ (peace be upon him) announcement and which left the country only by his prayer.
• (3) Dreadful rain and hail-storms accompanied by lightning and thunder struck the country even as Prophet Moses (peace be upon him) had announced, which destroyed the crops and dwellings and which also was removed only by his prayer.
• (4) The sudden appearance of locusts in the land. This calamity was also not removed when Prophet Moses (peace be upon him) prayed to Allah.
• (5) Lice and weevils spread throughout the country according to the announcement made by Moses (peace be upon him), which afflicted men and animals on the one hand, and destroyed granaries on the other. This torment was also averted when Prophet Moses (peace be upon him) was requested to pray for its removal.
• (6) Frogs appeared everywhere in the country according to the warning given by Prophet Moses (peace be upon him), which put the whole population to great distress. This calamity did not also retreat until Prophet Moses (peace be upon him) prayed for it.
• (7) The torment of blood appeared precisely as foretold by Moses (peace be upon him), which turned the water of all canals, wells, springs, pools and cisterns into blood. The fish died and the water smelled so bad that the Egyptians could not drink from it for a full week. This evil was also averted when the Prophet Moses (peace be upon him) was asked to pray for its removal. For details, see (Surah Al- Aaraf, Ayats 130-136). (Surah An-Naml, Ayat 12) and (E.N. 37 of Surah Al-Mumin).

Chapters 7 to 10 of Exodus also contain the details of these calamities, but it is a combination of gossip and truth. It says that when the calamity of blood appeared, the magicians also worked a similar miracle, but when the calamity of the lice came, the magicians could not produce lice in response, and they said that it was God’s work. Even more strange than this is that when the storm of the frogs came, the magicians also brought about frogs, but in spite of that Pharaoh requested only the Prophet Moses (peace be upon him) to pray to God to take away the frogs. The question is when the magicians could produce frogs, why didn’t Pharaoh get the frogs taken away through them? And how did it become known which of the frogs were Allah’s work and which of the magicians’ work? The same question arises about the blood. When according to the warning of Moses (peace be upon him) water became blood everywhere, which water did the magicians turn into blood? And how was it known that the water of a particular place had turned blood by the power of the magicians? Such are the things which show that the Bible does not consist of purely divine revelation, but the people who wrote it mixed up many things in it from their own imagination. The pity, however, is that the authors also were people of ordinary intelligence, who did not even know how to invent a story.

( 49 )   And they said [to Moses], "O magician, invoke for us your Lord by what He has promised you. Indeed, we will be guided."

( 50 )   But when We removed from them the affliction, at once they broke their word.

The stubbornness of Pharaoh and the chiefs of his people can be judged from the fact that when distressed by the torment they wanted the Prophet Moses (peace be upon him) to pray for its removal, even then they did not recognize him as a Prophet but addressed him as a magician, whereas they were not unaware of the truth about magic, and they also knew that those miraculous things could not be brought about by the power of magic.

The same thing has been said in (Surah An-Naml, Ayat 14): They rejected those signs out of sheer injustice and vanity, whereas in their hearts they were convinced.

( 51 )   And Pharaoh called out among his people; he said, "O my people, does not the kingdom of Egypt belong to me, and these rivers flowing beneath me; then do you not see?( 52 )   Or am I [not] better than this one who is insignificant and hardly makes himself clear?

Who is despicable: the person who has neither wealth, nor power, nor authority. This same objection had been raised by the disbelieving Quraish against the Prophet Muhammad (peace be upon him).

Some commentators have expressed the opinion that Pharaoh referred to the impediment of speech from which the Prophet Moses (peace be upon him) suffered since childhood. But this is not a correct opinion. As has been mentioned in Surah TaHa above, when the Prophet Moses (peace be upon him) was being appointed to Prophethood, he had implored Allah Almighty to remove the defect from his tongue so that the people might understand his speech and at that very time his request had also been granted along with his other requests (verse 27-36). Moreover, orations of the Prophet Moses (peace be upon him) that have been cited at different places in the Quran, point to his perfect eloquence and fluency. Therefore, the basis of Pharaoh’s objection was not any impediment of speech from which Moses (peace be upon him) might be suffering but what he meant was: This person talks confusedly, at least I have never been able to understand what he says.

( 53 )   Then why have there not been placed upon him bracelets of gold or come with him the angels in conjunction?"

In the ancient times when a person was appointed to be governor of a land or sent as an ambassador to a foreign country, a robe of honor was conferred on him by the king, which also included bracelets of gold, and he was also accompanied by a contingent of soldiers and servants for over-awing the people and for showing the glory and grandeur of the king who had appointed him. What Pharaoh meant to say was: If the King of the heavens had really sent Moses (peace be upon him) as His ambassador to His counterpart on the earth, he should have been dressed in a robe of honor and come with several contingents of angels in attendance. How strange that a poor man should appear with a staff in his hand and say that he was the messenger of the Lord of the worlds!

( 54 )   So he bluffed his people, and they obeyed him. Indeed, they were [themselves] a people defiantly disobedient [of Allah].

A tremendous reality has been expressed in this brief sentence. When a person wishes to become autocratic in a country and contrives every plan openly to achieve his object, he practices every deception and trick. He buys and sells consciences and persecutes and crushes ruthlessly those who cannot be purchased. He, in fact, shows by his actions, whatever he may say to the contrary, that he takes the people of the country to be light as regards to their intellect, morals and manliness, and has formed the impression that he can drive the foolish, unscrupulous and cowardly people wherever he likes. Then, when he has succeeded in his designs and the people have become his obedient servants, they prove by their conduct and behavior that they are actually what the wicked man had taken them to be, and the main cause of their depravity is that they are basically a sinful people. They are not in the least concerned as to what is the truth and what is falsehood, what is justice and what is injustice, whether the noble traits of character are truthfulness and honesty or falsehood and dishonesty and meanness. Instead of this, only their personal interests are of real importance to them, for the sake of which they remain ever ready to cooperate with every wicked person, to yield to every tyrant, to accept every falsehood and to suppress every protest that is voiced in favor of the truth.

( 55 )   And when they angered Us, We took retribution from them and drowned them all.( 56 )   And We made them a precedent and an example for the later peoples.

Verses 57-67 mention Prophet Isa (Jesus) who was no more than a mortal whom Allah favored and made him and example for the Children of Israel:

( 57 )   And when the son of Mary was presented as an example, immediately your people laughed aloud.

( 58 )   And they said, "Are your gods better, or is he?" They did not present the comparison except for [mere] argument. But, [in fact], they are a people prone to dispute.

In (verse 45) above, it was said: You may ask all other Messengers whom We sent before you whether We had appointed any other gods to be worshiped beside the Merciful God. When this discourse was being presented before the people of Makkah, a person called Abdullah ibn az-Zibara in the traditions, put forward the objection: Well, is it not a fact that the Christians regard the son of Mary as the son of God and worship him? What is then wrong with our gods? This caused much laughter among the crowd of the disbelievers and they started clamoring for an answer to this objection. But at this foolish behavior, the continuity of the revelation was not broken, but was first completed and then the objection of the questioner was taken up. (It should be borne in mind that this incident has been reported in the books of commentaries in different ways which contain great variations, but after a study of the context and the traditions the real incident in our view is the same as we have mentioned above).

( 59 )   Jesus was not but a servant upon whom We bestowed favor, and We made him an example for the Children of Israel.

“We made him an example” implies causing the Prophet Jesus (peace be upon him) to be born without a father, and then granting him such miracles as had not been granted to anyone before him nor to anyone after him. He would make a bird of clay and then breathe into it and it would become a living bird; he would give sight to those born blind; he would cure the lepers; so much so that he would raise the dead back to life. What Allah means to say is: It is wrong to worship him as son of God and regard him as above servitude only because of his extraordinary birth and the great miracles granted to him. He was no more than a mere servant, whom We had blessed and made an example of Our power. (For details, see (Surah Aal-Imran, Ayats 42-49, 59); (Surah An-Nisa, Ayat 156); (Surah Al- Maidah, Ayats 17,110); (Surah Maryam, Ayats 17-35); (Surah Al-Anbiya, Ayat 91); (Surah Al-Muminun, Ayat 50).

( 60 )   And if We willed, We could have made [instead] of you angels succeeding [one another] on the earth.

( 61 )   And indeed, he will be [a sign for] knowledge of the Hour, so be not in doubt of it, and follow Me. This is a straight path.

According to majority of interpreters and ageists, here "He"  implies the prophet Jesus Christ (peace be upon him), and this is suitable to the context. Now the question is: In what sense has Jesus Christ been called a sign or a means of the knowledge of Resurrection? Ibn Abbas, Mujahid, Ikrimah, Qatadah, Suddi, Dahhak, Abul Aliyah and Abu Malik say that this refers to the second coming of the Prophet Jesus (peace be upon him) as has been foretold in a large number of the traditions, and the verse means that when he comes the second time to the world, it will become known that Resurrection is not far behind. But in spite of the great authority that these scholars hold it is difficult to believe that in this verse the second advent of the Prophet Jesus (peace be upon him) has been called a sign of Resurrection, or a means of its knowledge. For it is contradicted by the next verse. His second advent, indeed, can be a means of the knowledge of Resurrection only for those people who will be living in that future period or will be born after that. How could he be regarded as a means of the knowledge for the pagans of Makkah, who are being asked not to have any doubt about it? Therefore, the correct interpretation in our opinion is the one that has been given by some other commentators, according to which the Prophet Jesus’ (peace be upon him) birth without a father and his making a bird out of clay and his raising the dead back to life has been presented as a proof of the possibility of Resurrection. So, the divine words would mean: Why do you think it is impossible for God to raise you and all mankind from death when He can create a child without a father and a servant of His can breathe life into an image of clay and raise the dead back to life by His permission?

( 62 )   And never let Satan avert you. Indeed, he is to you a clear enemy.( 63 )   And when Jesus brought clear proofs, he said, "I have come to you with wisdom and to make clear to you some of that over which you differ, so fear Allah and obey me.

( 64 )   Indeed, Allah is my Lord and your Lord, so worship Him. This is a straight path."

That is, the Prophet Jesus (peace be upon him) himself had never claimed that he was God or son of God, and that the people should worship him, but, on the contrary, his message was the same as of all other Prophets, the same as was now being conveyed to you through Muhammad (peace be upon him). (For explanation, see (Surah Aal-Imran, Ayats 50-51); (Surah An-Nisa, Ayats 171-172); (Surah Al- Maidah, Ayats 72, 116-117); (Surah Maryam, Ayats 30-36).

( 65 )   But the denominations from among them differed [and separated], so woe to those who have wronged from the punishment of a painful Day.( 66 )   Are they waiting except for the Hour to come upon them suddenly while they perceive not?( 67 )   Close friends, that Day, will be enemies to each other, except for the righteous

The concluding verses 68-89 paint a picture of the Day of Judgement when the believers will have no fear or regret, they will be warded paradise and made happy and O Prophet tell the Christians, if Allah had a son, I would have been the first one to worship him

( 68 )   [To whom Allah will say], "O My servants, no fear will there be concerning you this Day, nor will you grieve,( 69 )   [You] who believed in Our verses and were Muslims.(70) Enter Paradise, you and your kinds, delighted."(71) Circulated among them will be plates and vessels of gold. And therein is whatever the souls desire and [what] delights the eyes, and you will abide therein eternally.(72)   And that is Paradise which you are made to inherit for what you used to do.(73)  For you therein is much fruit from which you will eat.(74) Indeed, the criminals will be in the punishment of Hell, abiding eternally.(75)  It will not be allowed to subside for them, and they, therein, are in despair.(76)  And We did not wrong them, but it was they who were the wrongdoers.(77) And they will call, "O Malik, let your Lord put an end to us!" He will say, "Indeed, you will remain."

( 78 )   We had certainly brought you the truth, but most of you, to the truth, were averse.

That is, We made the reality plain to you, but you were fond of the imaginary, and you had an aversion to the truth. Now, why do you lament at the fate of your foolish choice? It may be a part of the Hell-keeper’s answer, and it may also be that his answer ended with: Here you must remain, and this second sentence as an addition by Allah. In the first case, the keeper’s saying: We had brought the Truth to you, is just like an official’s using the word “we” on behalf of his government, when he wants to say: Our government did this or gave such and such an order.

The disbelievers devise a plan to ruin Prophet Muhammad, but Allah devises a plan too.  He hears their private conversations so too do the angels who are recording their every word or action.  Allah tells Muhammad (peace be upon him) to say that if the Lord of Mercy had offspring, he (Muhammad) would be the first to worship them but He does not.  He is far above what they say.  So they blunder along and play until they face the promised doom.

Allah is far above their false descriptions and Exalted is He who has control of the heavens and the earth and everything in between them.  He knows the Hour when all will be returned to Him.  Those deities invoked besides God have no power of intercession.  And if you ask the disbelievers who created them, they will definitely say God.  So how is it that they are so deluded when it comes to worshiping Him alone?  Allah is aware of Prophet Muhammad cry that his people persist in disbelief, but Allah advises him to bear with them and respond with peace, because in the end they will come to know and understand.

Now in this backdrop, read the concluding verses of the surah:

(79) Or have they devised [some] affair? But indeed, We are devising [a plan].(80) Or do they think that We hear not their secrets and their private conversations? Yes, [We do], and Our messengers are with them recording.

(81)  Say, [O Muhammad], "If the Most Merciful had a son, then I would be the first of [his] worshipers."

This verse 81 should be understood very carefully for many may be misled if not understanding its hidden meaning.

It means: My rejection of somebody’s being God’s offspring and my refusal to worship those whom you regard as His offspring is not due to any stubbornness and obduracy. My reason for the refusal is only this that God has no son or daughter, and your such beliefs are against the reality; otherwise I am such a faithful servant of my Lord that if at all the reality had been the same as you state I would have submitted myself in worship before you.

(82)   Exalted is the Lord of the heavens and the earth, Lord of the Throne, above what they describe.(83)   So leave them to converse vainly and amuse themselves until they meet their Day which they are promised.(84)   And it is Allah who is [the only] deity in the heaven, and on the earth [the only] deity. And He is the Wise, the Knowing.

(85) And blessed is He to whom belongs the dominion of the heavens and the earth and whatever is between them and with whom is knowledge of the Hour and to whom you will be returned.

Verse 85 contends that He is far above it that another should be His associate in Godhead and may have any share whatsoever in ruling this great universe. Whatever is there in the earth and the heavens, whether the Prophets, the saints, the angels, jinn, spirits, stars or planets, they are His servants and slaves and subjects. It is impossible for them to be characterized with a divine attribute or be possessed with a divine power.

That is, you may have taken anyone as your helper and patron in the world, but after death you will have to face only One God and render an account of your deeds before Him alone.

( 86 )   And those they invoke besides Him do not possess [power of] intercession; but only those who testify to the truth [can benefit], and they know.

Verse 86 has several meanings:

• (1) Those whom the people have made their deities in the world, will not at all be their intercessors before Allah. Those of them who were wicked, will themselves be presented as culprits there. However, those who had borne witness to the truth by virtue of knowledge (and not unconsciously) will certainly be able to intercede for others.
• (2) Those who will be permitted to intercede, will be able to do so only for those who had testified to the truth consciously (and not heedlessly). They will neither intercede of their own will, nor will have the permission to intercede for anyone who had gone and been led astray from the truth in the world, or had been affirming the faith in Allah as the only Deity unconsciously as well as serving other deities at the same time
• (3) If a person says that those whom he has made gods necessarily possess the powers of intercession, and they wield such an influence with Allah that they can have anyone they like forgiven, irrespective of his beliefs and deeds, is totally wrong. No one enjoys such a position with Allah. If the one who claims that another has such powers of intercession can testify to the truth of this matter by virtue of knowledge, one should have the courage to say so. But if one is not in a position to bear such a testimony, and he is certainly not, it would be sheer folly to invent such a creed on the basis of mere hearsay or conjecture and risk his life Hereafter relying only on an imaginary support.

Incidentally, this verse also gives two important principles:

• First, it shows that bearing a testimony to the truth without knowledge may be reliable in the world, but it is not so before Allah. In the world, whoever affirms the faith verbally will be regarded as a Muslim and treated as such unless he openly commits an act expressly contradictory to belief. But as before Allah only such a one will be counted as a Muslim, who has uttered Shahada consciously, with full understanding of what he is denying and what he is affirming according to his best knowledge. 
• Secondly, it gives this principle of the law of evidence that knowledge is a pre-requisite of bearing the evidence. If the bearer of an evidence has no knowledge of the event to which he is bearing evidence, his evidence is meaningless. The same is borne out by a decision given by the Prophet (peace be upon him). He said to a witness: If you saw what happened with your own eyes as you are seeing the sun, then you may bear the witness, otherwise not. (Ahkam al- Quran by al Jassas). 

(87)   And if you asked them who created them, they would surely say, "Allah." So how are they deluded?

وَقِيۡلِهٖ يٰرَبِّ اِنَّ هٰٓؤُلَاۤءِ قَوۡمٌ لَّا يُؤۡمِنُوۡنَ​ۘ‏ 

( 88 )   And [Allah acknowledges] his saying, "O my Lord, indeed these are a people who do not believe."

This is one of the most difficult verses of the Quran as it involves the complicated syntactic question of the kind of waw that has been used in wa qili-hi. From the translation of Shah Abdul Qadir it appears that the waw here is not conjunctive but for taking oath, and is related to fa-anna yu-fakun, and the pronoun in qili-hi turns to the Prophet (peace be upon him) of Allah. Therefore, the verse means this: By this saying of the Messenger: O my Lord, these are a people who would not believe. They are so utterly deluded that although they themselves admit that Allah alone is their Creator and Creator of their gods, yet they abandon the Creator and persist in worshiping His creatures.

The object of swearing by this saying of the Messenger is that the conduct of the people clearly shows that they are, in fact, stubborn, for the foolishness of their attitude is apparent from their own admission, and such an irrational attitude can be adopted only by such a person, who is resolved not to believe. In other words, the oath implies: The Messenger has rightly said so: indeed these people would not believe.

(89) So turn aside from them and say, "Peace." But they are going to know.

That is, you should neither curse them for their scornful words and attitude of mockery and derision, nor respond with harsh words, just wish them well and take your leave.

You may now like to listen to Arabic recitation of Sūrat az-Zukhruf with English subtitles:

You may refer to our post "114 Chapters (Sūrahs) of the Holy Qur'an" for translation, meaning and summary / exegesis of other chapters (Though not complete but building up from 30th Part backwards for chapters in 30th Part are shorter and easier to understand). 

Photo: Pakeeza Jewelers | References: | 1 | 2 | 3 | 4 | 5 |
An effort has been made to gather explanation / exegesis of the surahs of the Holy Qur'an from authentic souses and then present a least possible condensed explanation of the surah. However, the exegesis of the chapters of the Holy Quran are basically based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi. In addition the references of  other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. 

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Why Islam is called Deen - And Not Merely a Religion

Ordinarily speaking, Islam is one of the three Divine religions or "Mazhab" and its followers are called Muslims. That is how non Muslims know Islam. But those who have really understood Islam, would know that Islam is not merely a religion, it is a complete way of life or in other words it is a Deen as mentioned at many places in the Holy Qur'an.

Why I chose this rather difficult subject for today's post is that while I was presenting the exegesis of Surah As Shura - the 42nd chapter of the Holy Qur'an, I got stuck up at the exegesis of verse 13, in which a complete explanation of the term Deen was given and a reader made to understand why Islam is a Deen and not a religion:

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ 

"In the name of Allah, the Most Gracious, the Most Merciful"

شَرَعَ لَـكُمۡ مِّنَ الدِّيۡنِ مَا وَصّٰى بِهٖ نُوۡحًا وَّالَّذِىۡۤ اَوۡحَيۡنَاۤ اِلَيۡكَ وَمَا وَصَّيۡنَا بِهٖۤ اِبۡرٰهِيۡمَ وَمُوۡسٰى وَعِيۡسٰٓى اَنۡ اَقِيۡمُوا الدِّيۡنَ وَ لَا تَتَفَرَّقُوۡا فِيۡهِ​ؕ كَبُـرَ عَلَى الۡمُشۡرِكِيۡنَ مَا تَدۡعُوۡهُمۡ اِلَيۡهِ​ ؕ اَللّٰهُ يَجۡتَبِىۡۤ اِلَيۡهِ مَنۡ يَّشَآءُ وَيَهۡدِىۡۤ اِلَيۡهِ مَنۡ يُّنِيۡبُ

(42:13) He has prescribed for you the "Deen" (religion) which He enjoined upon Noah and which We revealed to you (O Muhammad), and which We enjoined upon Abraham and Moses and Jesus, commanding: “Establish this "Deen" and do not split up regarding it.” What you are calling to is very hard upon those who associate others with Allah in His Divinity. Allah chooses for Himself whomsoever He pleases and guides to Himself whoever penitently turns to Him.

Since its explanation is too lengthy, I skipped this explanation there for then the post on Surah As Shura would have become too lengthy and may have become too difficult to concentrate on this core issue which makes Islam stands out from rest of the religions, that is Jewish and Christianity.  

Here too, I shall present first the ordinary explanations by various interpreters and would then return to the detailed exegesis of verse 13 by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi, given in his book "Tafhim al-Qur'an - The Meaning of the Qur'an."

A vast majority of the entire population of the world follows a particular Divine or man made religion or in some cases simply Atheists - not believing in any religion or even God or gods. People who follow certain belief as their religion are staunch followers of their belief and the rituals they follow are very much part and parcel of the their faith which is more emotional (in nature) then rational. And here lies in the difference between ‘Religion’ and ‘Deen’: Those who follow a  religion are more emotionally attached to their religions or faith, but Muslims are attached to their Deen for logical reasons rather than mere emotional attachment, for Deen deals with logic and logic alone whereas religion is seated deep inside heart, which is the seat of emotions. Since people of other faiths are unable to see the logic in the concept of ‘Deen’ so instead of coining a separate word for ‘Deen’ have intermingled it with religion.

Thus broadly speaking the difference between deen and religion lies in the very concept for the frame of reference of both is different. Religion is an individual matter, but deen is a collective matter. Religion is specifically focused on rights of Allah, the One God who has no partners are associates attached to Him. In fact, center of religion is ALLAH and its worship, but center of Islam as a Deen is HUMAN being. So, deen  has a broader canvas then religion. What differentiates Islam from other religions is:

• Islam has its own unique economic system which in neither capitalistic nor communistic. Unlike modern interest based banking system, Islam promotes “ishteraak”. This thought can put an end to the on and off wars between the two ideologies and frequent economic recession.
• Similarly, Islam also provides complete guidelines on governance and administration. it provides a system of governance which is in mid of monarchy and democracy, eliminating flaws of both systems and adding some of unique Islamic concepts. Clear guidelines on public administration. It even teaches about rules of war ! how to treat non combatants, military strategies.
• Unlike system of west which is based on “Freedom”. Islam gives a social system based on “brother hood“. The social solidarity is a necessary component for health and evolution of a society and Islam emphasizes on social solidarity in form of concept of brother hood. Where individual actions can have a collective effect.
• Since, the epicenter of Deen is human, the Deen guides about existence of other religions under its dominance. And these guidelines are not hypothetical. In fact, there demonstration was shown by prophet Muhammad (s.a.w) and the rightly guided caliphs in state of Madina. Concept of jizya tells a peaceful co-existence of multiple religions under a greater dominant system Islam as a deen.

In fact today when Islam is characterized as a religion it seems as if it is just one of the other religions of the world. Even some modern educated Muslims also think that Islam is only a religion just like other religions. This limited approach about Islam has led to a wrong conclusion that Islam is merely a religion in its restricted sense. Moreover, many Muslims are of the view that all religions are good and there is nothing wrong if people of other religions do not embrace Islam. This concept has been rejected by the Holy Quran in unequivocal terms in the followings verses:

• Islam is the only right way of life in the sight of Allah.
• And whosoever adopts any other way except Islam that shall not be accepted from him and in the Hereafter he shall be among the losers.

Defining Deen, Wikipedia accepts that there is no exact English translation of the term, its precise definition has been the subject of some misunderstanding and disagreement. For instance, the term is often translated in parts of the Qur'an as "religion". However, in the Qur'an itself, the act of submission to God is always referred to as Dīn rather than as Madhhab (مذهب), which is the Arabic word for "religion." It adds that the well-known Islamic scholar, Fazlur Rahman Malik, suggested that Dīn is best considered as "the way-to-be-followed". In that interpretation, Dīn is the exact correlate of Shari'a: "whereas Shari'a is the ordaining of the Way and its proper subject is God, Dīn is the following of that Way, and its subject is man". Thus, "if we abstract from the Divine and the human points of reference, Shari'a and Dīn would be identical as far as the 'Way' and its content are concerned"

Having given the meaning of Deen in a layman's language, let us now turn to its interpretation by the scholar. While interpreting the above mentioned verse  13 of the Surah Ash Shura, Sayyid Abul Ala Maududi explains. However due to difficulty understanding the trued concept of the meaning and explanation of Deen, you may have to read the explanation given below a number of times to fully grasp and comprehend the concept of Deen:

It clearly states that Muhammad (peace be upon him) is not the founder of any new religion, nor was any of the Prophets a founder of a separate religion, but it has been one and the same religion which all the Prophets have been presenting from Allah from the very beginning, and the same is being presented by Muhammad (peace be upon him). In this regard, the first name mentioned is of the Prophet Noah (peace be upon him), who was the first Prophet after the Flood. After him the Holy Prophet Muhammad (peace be upon him) has been mentioned, who is the last of the Prophets; then the Prophet Abraham (peace be upon him) has been mentioned, whom the Arabs acknowledged as their guide, and last of all, the Prophets Moses and Jesus (peace be upon them) have been mentioned to whom the Jews and the Christians attribute their religions. This does not mean that only these five Prophets had been enjoined this religion, but what is meant to be said is that all the Prophets who came to this world, brought one and the same religion and the names of the five illustrious Prophets have been mentioned only as examples through whom the world received the most well known codes of divine law.

As this verse throws important light on Deen (religion) and its aim, it is necessary that we should study it to understand it well.

Lexically, the word sharaa in sharaa lakum (ordained for you) means to make the way. As a term it implies appointing a way, a code and a rule. Accordingly, in Arabic the words tashri and shariat and shari are understood as the synonyms of legislation and law and law giver respectively. This divine legislation, in fact, is the natural and logical result of the fundamental truths which have been stated in( verses l, 9 and 10) above: that Allah alone is the Owner of everything in the Universe, and He alone is man’s real Guardian and it is for Him to judge the disputes that arise between human beings. Now, when Allah alone is the Owner and Guardian and Ruler, inevitably He alone is entitled to make the code of law for man and it is His responsibility that He should give this code of law to man. So, He has carried out His responsibility like this.

Then the words min-ad-deen (of the nature of deen) denote that the way appointed by Allah is legislation pertaining to deen.

The Arabic word deen contains several meanings: (1) Domination and sovereignty, rule and political power and authority to enforce one’s decisions on others. (2) Obedience, compliance with commands and servitude. (3) The practice and the way that a man follows. In view of these three meanings, deen in this verse means: The way of life and attitude which a man adopts after acknowledging the supremacy and accepting the obedience of another; and to worship Allah making one’s religion exclusively His. This means that one should refrain from combining another’s worship with the worship of Allah, but should worship Allah alone, should follow His guidance alone, and should comply with His commands and injunctions only. 

If the explanation of the word deen given above is kept in view, there can be no difficulty in understanding that deen means nothing but acknowledging the sovereignty and leadership of someone and obeying his commands. And when this word is used in the meaning of the way, it implies the way which man must regard as obligatory for himself to follow and the one appointing it as the one whom he ought to obey. On this basis, calling God-appointed Way as legislation pertaining to deen clearly means that it is not merely recommendatory in nature or a mere counsel, but it is a law enjoined by the Master, which must necessarily be obeyed by the servants and disobedience of which is tantamount to rebellion, and the one who does not obey it, in fact, denies Allah’s being the Sovereign and Ruler and his own position of a servant.

Then, it has been said that this legislation which pertains to deen is the same as was enjoined on Noah. Abraham and Moses and the same now has been enjoined on Muhammad (peace be upon them all). This contains several points:

• (1) That Allah did not send this legislation of His directly to every man, but appointed whenever He deemed proper and necessary a person as His Messenger and consigned the legislation w him.
• (2) That this legislation has been the same from the beginning. It did not so happen that in one age one particular deen was appointed for a nation, and in another age another and contradictory deen was sent for another nation. Allah did not send many deens but on every occasion He sent one and the same deen.
• (3) That it is an essential part of this deen to acknowledge the apostleship of those men through whom the legislation has been sent and the revelation in which the legislation has been couched, besides acknowledging the Sovereignty of Allah; and it is the demand of reason and logic too, that it should be a necessary part of it, for a man cannot obey this legislation at all unless he is satisfied that it is authentically from Allah.

Then it has been said that the Prophets were given this legislation pertaining to deen, with the express instruction: Aqim-ud-din; “Establish this Deen”, or “Keep this Deen established.” Both these translations are correct, for iqamat means both to establish and to keep established, and the Prophets were appointed to perform both the functions. Their first duty was to establish this Deen wherever it was not established, and the second that they should keep it established after they had established it, or had found it already established in a place. Obviously, a thing can be kept established only when it has already been established, otherwise the primary requirement would be to establish it first, and then make continuous effort to keep it established.

Here, two questions arise: First, what is the meaning of establishing the deen? Second, what is deen itself, which we have been enjoined to establish and then keep it established? Let us try to understand these questions well.

• The word iqamat (to establish) when used in respect of a material or physical object implies causing it to rise from the sitting or lying positions or assembling the scattered parts of a thing and raising it up high. But when iqamat is used in respect of a thing which is not material but spiritual in nature, it does not merely imply preaching it, but also acting according to it as best as one can, introducing it and enforcing it practically. For example, when we say that so and so established his rule, it does not mean that he invited others to his government but that he subdued the people of the land and organized the different departments of the government in a way that the administration of the country began to function according to his orders. Similarly, when we say that courts have been established in the country, it means that judges have been appointed to do justice and they ate hearing the cases and giving judgments, and not that hymns in praise of justice are being sung and the people being impressed. Likewise, when the Quran enjoins the establishment of the Prayer (Salat), it does not imply that one should merely preach and exhort others to the Prayer but that one should not only perform it himself, observing all its conditions, but should also strive to make arrangement so that it becomes a regular practice among the believers. There should be mosques, there should be arrangements for offering the Prayer collectively and for the Friday congregational Prayer, and for making calls to the Prayer punctually. There should be the Imams to lead the Prayers and the scholars to give sermons, and the people should visit the mosques regularly and punctually and make offering the Prayer an essential part of their daily routine. After this explanation, there should remain no difficulty in understanding that when the Prophets were enjoined to establish the deen and to keep it established, it did not simply mean that they should practice it themselves and not only that they should preach it to others so that the people may accept its truth, but also that when the people have accepted it, steps should be taken to introduce and enforce the entire deen practically among them so that they may start living according to it forever afterwards. No doubt preaching is the primary necessary stage of this work without which there can be no second stage, but every intelligent person can himself see that in this command preaching has not been made the object, but the real object is to establish the deen and keep it established. Preaching is certainly a means to the end but not the end in itself, but nobody can say that it was the only and foremost object of the mission of the Prophets.

Now, let us take the second question. When some people saw that the Deen which has been enjoined to be established is common among all the Prophets, and their shariahs (laws) have been different, as Allah Himself says: We appointed for each community among you a law and a way of life, they formed the view that inevitably this deen did not imply the shariah commandments, rules and regulations but only the acceptance of Tauhid, the Hereafter and the Book and the Prophethood and performance of certain acts of devotion to Allah, or at the most, it included some of the major moral principles which have been common to all the shariahs. But this is a superficial view, which has been formed after having a cursory glance over the unity of religion and the difference of the shariahs. This is, however, a dangerous view, which if not corrected in time, may well lead to the separation between deen (religion) and shariahs (law). It was this very view in, which St. Paul was involved, who presented the doctrine of the deen (religion) without shariah (law), and corrupted the community of the Prophet Jesus (peace be upon him). For, if shariah (law) is something separate from deen (religion) and the command is only for establishing the deen and not the shariah, inevitably the Muslims also, like the Christians, would regard the shariah as unimportant and overlook its establishment as not being the real object by itself, and would remain content with only beliefs and a few important moral principles. Instead of determining the meaning of deen from such speculations, let us turn to the Quran itself and see whether the deen which we have been enjoined here to establish implies the beliefs and a few important moral principles only, or the shariah values and commandments as well. When we explore the Quran we find that what it regards as deen includes the following things as well:

• (1) And the only command they were given was to worship Allah, making their deen sincerely His, turning all their attention towards Him, and to establish the Salat and to pay the Zakat, this alone is the true and right deen. (Surah Al-Bayyinah, Ayat 5). This shows that the Salat and the Zakat are included in this deen, whereas the commandments pertaining to both have been different in the different shariahs. No one can say that in all the previous shariahs the Salat has had the same form, the same elements, the same number of the rakahs, the same direction of the qiblah, the same times and the same other commands concerning it. Likewise, no one can claim also about the Zakat that in all the shariahs the same has been the exemption limits, the same rates and the same injunctions concerning its collection and distribution. But in spite of the difference of the shariahs, Allah has regarded both these as part of deen.
• (2) You are forbidden carrion and blood, the flesh of swine and of that animal which has been slaughtered in any name other than of Allah, and of the strangled animal, and of that beaten to death or killed by a fall or gored to death or mangled by a beast of prey, save of that you duly slaughtered while it was still alive, and of that which is slaughtered at (ungodly) shrines. It is also unlawful for you to try to find your fortune by means of divining devices, for all these things are sinful acts. Today the disbelievers have despaired of (vanquishing) your religion; therefore do not fear them but fear Me. Today I have perfected your deen for you and completed My blessing on you and approved Islam as the deen (way of life) for you. (Surah Al-Maidah, Ayat 3). This shows that all these shariah commandments are also deen.
• (3) Fight with those from among the people of the Book, who do not believe in Allah nor in the Last Day; who do not make unlawful what Allah and His Messenger have made unlawful, and do not adopt the right deen as their deen. (Surah At-Taubah, Ayat 29). This shows that besides belief in Allah and the Hereafter it is also deen to accept and follow the commands about the lawful and the unlawful, which have been given by Allah and His Messenger.
• (4) The woman and the man guilty of fornication, flog each one of them with a hundred stripes, and let not any pity for them restrain you in regard to a matter prescribed in the deen of Allah, if you believe in Allah and the Last Day. (Surah An-Noor, Ayat 2). It did not behoove Joseph to seize his brother by the king’s deen. (Surah Yousuf, Ayat 76). This shows that the criminal law is also deen. If a man follows the criminal law prescribed by God, he is a follower of God’s deen and if he follows a king’s law, he is a follower of the king’s deen.

These are the four specimens in which the shariah commandments have been described as deen in clear words. But, besides these, a careful study shows that the eradication of the sins for which Allah has held out the threat of Hell (e.g. adultery, taking of interest, killing of a believer, consuming the property of the orphan, taking possession of the other peoples properties in unlawful ways etc.), and the crimes which become the cause of God’s torment, e.g. sodomy (the act of Prophet Lot’s people) and dishonesty in business dealings (as practiced by the Prophet Shuaib’s people) should necessarily be included in deen, for if deen cannot save one from Hell and Allah’s torment, what use could it be? Likewise, those shariah commandments also should be part of the deen, violation of which has been regarded as cause of entry into the Fire, e.g. injunctions relating to inheritance, after stating which it has been said: And whoever disobeys Allah and His Messenger and transgresses the limits prescribed by Him, Allah will cast him into the Fire wherein he will have a disgraceful torment. (Surah An-Nisa, Ayat 14). Likewise, the prohibition of those things whose prohibition Allah has mentioned with great emphasis and absoluteness, e.g. prohibition of the mother, sister and daughter and prohibition of wine, theft, gambling, false evidence, etc. if not included in the establishment of the deen, it would mean that Allah has given some unnecessary commands also, which are not meant to be introduced and enforced. Similarly, establishing those things which Allah has made obligatory, e.g. fasting and pilgrimage, cannot be excluded from the establishment of deen only on the pretext that the entire month of fasting of Ramadan had not been enjoined in the previous shariahs, and pilgrimage to the Kabah was enjoined only in the Shariah which was inherited by the Ishmaelite branch of the Prophet Abraham’s progeny.

As a matter of fact, the misunderstanding was caused only because the verse: We appointed for each community among you a law and a way of life, has been misconstrued to mean that since the shariah appointed for every community was separate and the command given was only to establish the deen (way of life) which was common to all the Prophets, the establishment of the shariah was not included in the establishment of the deen, whereas the real meaning of this verse is just the opposite of it. If the context(verses 41-50)in which this verse has occurred in Surah Al- Maidah is studied carefully, it will be seen that the correct meaning of this verse is: Whatever shariah was given by Allah to the community of a Prophet, was the deen for that community, and the establishment of the same deen was the object during his Prophethood. And since now is the period of the Prophet Muhammad’s (peace be upon him) Prophethood, the shariah which has been given to the Ummah of Muhammad (peace be upon him) is the deen of this time, and to establish the same is to establish the deen. As for the difference of the shariah, it does not mean that the shariahs sent by God were mutually contradictory, but it means that in their details there have been some differences owing to the different environments, take, for instance, the Prayer and the Fast. The Prayer has been obligatory in all the shariahs, but the qiblah of all the shariahs was not the same, and there was a difference in its times and rakahs and elements as well. Likewise, the Fast was obligatory in every shariah, but the month long fasting of Ramadan was not there in the other shariahs. From this it is not correct to conclude that the Prayer and the Fast as such are included in the establishment of deen but performing the Prayer in a particular way and observing the Fast at a particular time is excluded from it. However, the correct conclusion that one can draw is: To perform the Prayer and observe the Fast according to the rules and procedures that had been appointed for the people in the shariah of every Prophet amounted to establishment of deen in his time. In the present age the establishment of the deen is that these acts of worship be performed according to the procedures enjoined in the Shariah of the Prophet Muhammad (peace be upon him). The same is true about all other Shariah commandments as well.

Whoever studies the Quran carefully will see that this Book does not envisage that its adherents will live as subjects of the disbelievers and will pass a religious life under them, but it openly proclaims that it will have its own rule established; it demands from its followers that they should struggle with their lives for the intellectual, cultural, legal and political supremacy of the true faith; and it gives them a program for the reformation of human life, the major part of which can be acted upon only when political power and authority is in the believers’ hand. As stated by itself, the object of this Book’s being sent down is: We have sent down this Book to you with the truth so that you may judge between the people in accordance with the light that Allah has shown you. (Surah An-Nisa, Ayat 105). The Commandments given in this Book about the collection and distribution of the Zakat expressly envisage a government who should be responsible for collecting the Zakat and distributing it among the deserving people according to a laid down procedure. (Surah At-Taubah, Ayats 60,103). The prohibition of interest that has been enjoined in this Book and the declaration of war that has been made against those who do not abstain from taking interest (Surah Al-Baqarah, Ayats 275-279) can be enforced only when the political and economic system of the country is entirely in the believers’ hand. The Law of Retribution for murder (Surah Al-Baqarah, Ayat 178), cutting off of the hand for theft (Surah AI-Maidah, Ayat 38) and carrying out of the prescribed punishment for adultery and calumny (Surah An-Noor, Ayat 2-4) have not been enjoined on the assumption that the believers will remain subject to the police and courts of the disbelievers. The command to fight the disbelievers (Surah Al-Baqarah, Ayats 190,216) has not been given with the idea that the followers of this deen will carry out this command by getting enlisted in the army of disbelief. The command to take Jizyah from the followers of the former Books (Surah At-Taubah, Ayat 29) has not been given on the assumption that the Muslims will take Jizyah from them while being their subjects and will be responsible for their protection. And this thing is not true only about the Madinite Surahs; in the Makkan Surahs as well a discerning eye can clearly see that the scheme envisaged from the very beginning was of Islam’s supremacy and dominance and not of Islam’s and the Muslims’ subjugation under an un-Islamic rule. See, for instance, (Surah Bani Israil, Ayats 76-89); (Surah Al-Qasas, Ayats 85-86); (Surah Ar-Room, Ayats 1-6); (Surah As-Saaffat, Ayats 171-179); Surah Suad(Ayat 11).

Above all, this misinterpretation clashes with the great work that the Prophet (peace be upon him) himself accomplished during the 23 years of his Prophethood. Who can deny the fact that he subdued entire Arabia by means of both preaching and the sword and established in it a full fledged system of government with a detailed law, covering all aspects of life, from beliefs and rites of worship to personal conduct, collective morality, culture and civilization, economic and social life, politics and judiciary, peace and war. If this entire work of the Prophet (peace be upon him) is not accepted as a commentary of the command of iqamat deen (establishment of deen) which, according to this verse, he had been enjoined to undertake like all other Prophets, then it could have one of the two meanings: That earlier, God forbid, the Prophet (peace be upon him) should be blamed that he had been appointed only to preach and teach beliefs and a few important moral rules but he exceeded his mandate and established a government of his own whim and laid down a code of law, which was different from the common law of the Prophets as well as in excess of it; or that Allah should be blamed that after having made the above mentioned declaration in Surah Ash-Shura. He went back on His own word, and made His last Prophet do something which was not only much over and about and different from the objective of iqamat deen as stated in this Surah, but on the completion of this mission He also made this declaration, contrary to His first declaration: Today I have perfected your deen for you. (Surah Al-Maidah, Ayat 3). May Allah keep us safe from this! Apart from these two, if there is any third alternative, which makes this interpretation of iqamat deen plausible and also does not lay any blame on Allah or His Messenger, we would like to know it.

After giving the command for iqamat deen, the last thing that Allah has stated in this verse is this: La tatafarraqu fihi: Do not create schisms in the deen: Be not divided in it. Creating schisms in deen implies that one should introduce something new in religion for which there exists no sound basis, and then should insist that belief and unbelief depend on the acceptance of the innovation, and should separate along with those who have accepted it from those who have not accepted it. This new thing can be of several kinds:

• (1) To introduce something entirely new into deen.
• (2) To exclude from deen something which actually belonged to it.
• (3) To tamper with the fundamentals of deen by misinterpretations and introduce new beliefs and novel practices.
• (4) To distort the deen by making changes of fundamental nature in it, for example, by reducing what was important in it to un-important, by raising what was at most permissible to the position of imperative and obligatory, even to the position of the most fundamental pillar of Islam. Owing to such innovations, divisions first appeared in the communities of the Prophets; then gradually the creeds of the sects developed into wholly separate and mutually exclusive religious systems whose followers now do not have any idea that once they all belonged to one and the same origin. These divisions have nothing to do with the permissible and reasonable difference of opinion which naturally takes place among the scholars when they are engaged in understanding and studying the injunctions and fundamentals of the deen for the purpose of deriving and extracting points of law, and for which there is room in the words of the Book of Allah itself owing to the considerations of lexicon, idiom and rules of grammar. (For a detailed discussion of this subject, see( Surah Al-Baqarah, Ayat 213); (Surah Aal-Imran, Ayats 19, 50); (Surah An-Nisa, Ayat 171); (Surah Al-Maidah, Ayat 77); (Surah Al-Anaam, Ayat 159); (Surah An-Nahl, Ayats 118-124); (Surah Al- Anbiya, Ayats 92-93); (Surah Al-Hajj, Ayat 67); (Surah Al- Muminun, Ayats 53-54); (Surah Al-Qasas, Ayat 53); (Surah Ar Room, Ayat 32).

In the end of the verse it is said: You are presenting the clear highway of religion before them but the foolish people, instead of appreciating the blessing, are becoming annoyed over it. But even among them there are the people of their own tribe, who are turning to Allah and Allah also is drawing them closer to Himself. But one should understand that Allah’s bestowal of His blessings is not blind. He draws only him towards Himself who is inclined to be drawn and not him who runs away from Him.

May Allah help us understand our Deen clearly and differentiate it from other religions.

You may refer to our post "114 Chapters (Sūrahs) of the Holy Qur'an" for translation, meaning and summary / exegesis of other chapters (Though not complete but building up from 30th Part backwards for chapters in 30th Part are shorter and easier to understand). 

Photo | References: | 1 | 2 | 3 | 4 | 5 | 6 |
An effort has been made to gather explanation / exegesis of the surahs of the Holy Qur'an from authentic souses and then present a least possible condensed explanation of the surah. However, the exegesis of the chapters of the Holy Quran are basically based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi. In addition the references of  other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. 

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Why Islam Stresses on Respect of Parents

Islam places a great emphasis on relations to b build strong bonds between communities, tribes and nations. But of the relations, the importance of one's relation with one's parents is expressed explicitly and Muslims have been directed to respect and take care of their parents more than any relation in the world.

A Muslim must establish a strong bond with Allah and must never deviate from His commandments in living his life. After Himself, if Allah asks a faithful to respect and be kind to anyone is his parents. At almost a dozen places in the Holy Qur'an, it has been stressed upon the Muslims that they must recognize their parents and that this is second only to the recognition of Allah Himself. 

Your Lord has decreed: (i) Do not worship any but Him;26 (ii) Be good to your parents; and should both or any one of them attain old age with you, do not say to them even "uff (fie)" neither chide them, but speak to them with respect, and be humble and tender to them and say: "Lord, show mercy to them as they nurtured me when I was small." (Quran Surah Al Isra 17:23-24)

This verse enjoins that after Allah’s right, the greatest of all the human rights is the right of parents. Allah has forbidden children against disrespect to parents. We are told not to speak contemptuously to them: the word given in Arabic is “uff,” and even this simple groan of scorn is forbidden. Instead, Allah has told us to address them with honor and deference. Therefore, the children should obey and serve and respect their parents. The collective morality of society should make it incumbent on children to be grateful and respectful to their parents, they should serve them as they nursed and brought them up in their childhood. Above all, this verse is not merely a moral recommendation but is the basis of the rights and powers of parents the details of which we find in the Books of Hadith and Fiqh. Moreover, respectful behavior and obedience to and observance of the rights of parents comprise the most important element of the material education and moral training in the Islamic society and civilization. Incidentally, all these things have determined forever the principle that the Islamic state shall make the family life sound and secure by laws, administrative regulations and educational policy and prevent its disintegration.

And yet again Allah tells the believers to be good to their mothers for they have borne them for nine months with utter hardship, and raised him:

And We have enjoined upon man, to his parents, good treatment. His mother carried him with hardship and gave birth to him with hardship, and his gestation and weaning [period] is thirty months. [He grows] until, when he reaches maturity and reaches [the age of] forty years, he says, "My Lord, enable me to be grateful for Your favor which You have bestowed upon me and upon my parents and to work righteousness of which You will approve and make righteous for me my offspring. Indeed, I have repented to You, and indeed, I am of the Muslims."(Quran Surah Al Ahqaf 46:15)

This verse tells that although the children should serve both the mother and the father, the mother’s right is greater in importance on the ground that she undergoes greater hardships for the sake of the children. The same is borne out by a Hadith, which has been related with a little variation in wording in Bukhari, Muslim, Abu Daud, Tirmidhi, Ibn Majah, Musnad Ahmad, and in Adab al- Mufrad of Imam Bukhari, to the effect that a person asked the Prophet (peace be upon him): Who has got a greater right to my service? The Prophet replied (peace be upon him): Your mother. He asked: Who after her? He replied: Your mother. He asked: Who after her? He replied: Your mother. He asked: Who after her? He replied: Your father. This Hadith precisely explains this verse, for in it also allusion has been made to the triple right of the mother: (1) His mother bore him with hardship. (2) She gave him birth with hardship. (3) His bearing and his weaning took thirty months.

The commandments to respect the parents continue. Here in Surah Al Isra 17:24 there is a perfect prayer given for children to recite so that Allah may have mercy on parents:

“And, out of kindness, lower to them the wing of humility, and say: ‘My Lord! Bestow on them your Mercy even as they cherished me in childhood’”. 

The phrase “lower to them the wing of humility” has been interpreted as an image of the way birds spread their wings out of protection and love for their young. Our treatment of our parents is shown in the same way: we should be humble, respectful, and loving towards them

In Surah Luqman (31:14), Allah says:

وَوَصَّيْنَا الْإِنسَانَ بِوَالِدَيْهِ حَمَلَتْهُ أُمُّهُ وَهْنًا عَلَىٰ وَهْنٍ وَفِصَالُهُ فِي عَامَيْنِ أَنِ اشْكُرْ لِي وَلِوَالِدَيْكَ إِلَيَّ الْمَصِيرُ

"We have enjoined upon man care for his parents. His mother carried him in weakness upon weakness and his weaning is in two years. Be grateful to Me and to your parents, for to Me is the final destination."

Although man has been directed to respect and act in kindness to his parents, there is one exception - and that is if the parents ask him to associate anyone with Allah:

And We have enjoined upon man goodness to parents. But if they endeavor to make you associate with Me that of which you have no knowledge, do not obey them. To Me is your return, and I will inform you about what you used to do. (Qur'an Surah Al-'Ankabut 29:8)

According to traditions quoted by Muslim, Tirmidhi, Ahmad, Abu Daud and Nasai, this verse was sent down in respect of Saad bin Abi Waqqas. He was 18 or 19 years old when he embraced Islam. When his mother, Hamnah, daughter of Sufyan bin Umayyah (niece of Abu Sufyan), came to know that her son had become a Muslim, she said, “I will neither eat nor drink nor sit in shade unless you disown Muhammad. The rights of the mother are superior even according to Allah’s command. Therefore if you disobey me, you will be disobeying Allah too.” Saad was perplexed and came to the Prophet (peace be upon him) and told this entire story. At that, this verse was revealed. Possibly other young men who embraced Islam in the initial stage at Makkah were also confronted with similar situations. 

However, while the same theme has also been repeated in (Surah Luqman: Ayat 15), showing compassion to the parents is still stressed:

But if they endeavor to make you associate with Me that of which you have no knowledge, do not obey them but accompany them in [this] world with appropriate kindness and follow the way of those who turn back to Me [in repentance]. Then to Me will be your return, and I will inform you about what you used to do.

This means that even if our parents strive to make us commit the worst act in Islam, we must still treat them with justice. There is no concept of leaving our parents in Islam, even if they are disbelievers. To further elaborate this point, there is a saying from the Prophet Muhammad, peace be upon him, narrated by Asma, the daughter of the Prophet’s good friend, Abu Bakr. Asma once asked the Prophet (pbuh) how she should treat her mother, who was a polytheist. The Prophet of Allah replied, “Treat your mother well.”

Our indebtedness to our parents is so immense that it is not possible to repay it fully. Prophet Muhammad (peace be upon him) has on many occasions stressed the importance of both parents so that they should be respected. While he kept a mother on a much higher pedestal and said:"Paradise lies under the feet of the mother," he has also said: "Allah's pleasure is in the pleasure of the father, and Allah's displeasure is in the displeasure of the father." Thus he sums up: "He who wishes to enter Paradise through its best door must please his parents."

The Messenger of Allah (peace be upon him) has also been quoted as saying: “Every righteous child who casts a look of mercy and affection upon his parents shall be granted, for every look of his, rewards equivalent to that of an accepted Hajj.”  Those around the Prophet questioned: “O’ Prophet of Allah!  Even if he were to look at them a hundred times a day?”  The Messenger of Allah (peace be upon him and his family) replied: “Indeed!  Allah is the Greatest and Most Kind.”

It has also been attributed to The Messenger of Allah, peace and blessings be upon him, saying:

أَلَا أُنَبِّئُكُمْ بِأَكْبَرِ الْكَبَائِرِ ثَلَاثًا الْإِشْرَاكُ بِاللَّهِ وَعُقُوقُ الْوَالِدَيْنِ وَشَهَادَةُ الزُّورِ أَوْ قَوْلُ الزُّورِ

Shall I not tell you about the worst enormities? They are three: idolatry against Allah, disobedience to parents, and false witness. [Source: Sahih Bukhari 2511]

If the Prophet has associated disobedience to parents with idolatry and falsehood, the worst sins in Islam, then this tells us that disobedience is not a sinful deed we should take lightly.
May Allah keep us on the right path and help us in repaying our parents for what the troubles and hardships they have endured in raising us and letting us stand on our feet and let us not disobey them in any form, lest it hurts them and we earn wrath of Allah. Aameen.

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