Tafsir of Az-Zukhruf 43:18

(Or one who is brought up in adornment) is a repetition for the purpose of denunciation. The word man (one) is in the accusative position due to an implied verb, coordinated with ja‘alu (they made). There is also an implied object, meaning: "Do they attribute to Him, the Exalted—whose state is such that He is nurtured in adornment, and they are females, as said by Ibn Abbas, Mujahid, Qatada, and as-Suddi—a child?" Thus, the interrogative particle (hamza) is for the denunciation of an existing reality and the declaration of its ugliness.

It is also permitted that man be accusative due to an implied verb coordinated with ittakhadha (He took). In that case, the interrogative particle is for the denunciation of an occurrence and the declaration of its improbability. Inserting the particle between the two coordinated clauses is to recall the negation inherent in am al-munqati‘ah (the disconnected 'or'), and the coordination is for the variation in the title, meaning: "Or did He, the Glorified, take from this blameworthy attribute a child?"

(And he)—along with what has been mentioned of deficiency—(is in the dispute), meaning the argumentation from which a human is rarely free in habit, (not clear), meaning: incapable of establishing his claim or presenting his argument due to the deficiency of his intellect and the weakness of his opinion. The prepositional phrase relates to mubin (clear), and the annexation of ghayr (non/not) does not prevent it from governing what follows, as it carries the meaning of negation; thus, there is no need to make it relate to an implied term. It has been permitted that man (one) be an inchoative (mubtada’) with an omitted predicate, meaning: "Or is one whose state is such and such, a child of the Almighty?" Some have made its predicate "they made him a child for Allah," or "Did He, the Majestic and Exalted, take a child?"

It is narrated from Ibn Zayd that the intended meaning of "one who is brought up in adornment" is idols. He said: "They used to make many of them from gold and silver and place ornaments on many of them." This is criticized by the fact that the verse "And he is in the dispute not clear" renders this opinion far-fetched, unless what is meant by the negation of ibanah (clarity/elocution) is the negation of dispute itself—that is, no dispute proceeds from them—then ibanah would be like the saying: "On a track whose lighthouse offers no guidance."

In my view, this opinion is far-fetched in itself, and the speech—that is, His saying, the Glorified: "Or has He taken..." up to this point—is brought for the sake of increased denunciation of the fact that they are a people whose habit is contradiction and throwing out statements without knowledge. In the arrival of the disconnected am and what is contained within it of idrab (transition/correction), there is evidence that the basis of the speech is to prove their ignorance and contradiction, not merely to prove their disbelief, though it is understood from it as you have heard and shall hear, if Allah the Exalted wills.

Al-Jahdari read in one narration yunsha’ (is brought up), in the passive voice and light form. Al-Hasan also read in one narration yunasha’ on the scale of yufa‘al, in the passive voice, and munasha’ah carries the meaning of insha’ (bringing up), just as mughalah (haggling) carries the meaning of ighla’ (raising prices). The majority read yunasha’ in the passive voice.

The verse is manifest that being brought up in adornment and softness is among the faults and blameworthy traits, and that it is among the attributes of those who dwell behind curtains (women). Therefore, a man must avoid that, feel disdain for it, refrain his soul from it, and live as Umar, may Allah be pleased with him, said: "Live roughly in clothing, live roughly in food, and be like the people of Ma'add." And if he wishes to adorn himself, let it be from within with the garment of piety.