Tafsir of Az-Zukhruf 43:44

"And indeed, it is a remembrance for you" (i.e., that which has been revealed to you, the intended meaning being the Qur'an) "and for your people." These are the Quraysh, according to what has been narrated from Ibn Abbas, Mujahid, Qatadah, as-Suddi, and Ibn Zayd.

Ibn 'Adi and Ibn Marduyah narrated from Ali—may Allah ennoble his countenance—and Ibn Abbas—may Allah be pleased with them both—that they said: "The Messenger of Allah ﷺ used to present himself to the tribes in Mecca and promise them victory. If they asked, 'To whom does the dominion belong after you?' he would remain silent and answer them nothing, because he, peace and blessings be upon him, had not been commanded with anything regarding that, until there was revealed: 'And indeed, it is a remembrance for you and for your people.' Thereafter, if the Messenger of Allah ﷺ was asked, he would say: '[It belongs] to the Quraysh.' They would not answer him, until the Ansar accepted it on those terms."

Al-Tabarani and Ibn Marduyah narrated from 'Adi ibn Hatim, who said: "I was sitting with the Messenger of Allah ﷺ when he said, 'Know that Allah the Exalted knew what was in my heart regarding my love for my people, so He gave me glad tidings concerning them, saying (Glorified be He): 'And indeed, it is a remembrance for you and for your people,' thus making the remembrance and the honor for my people in His Book.'" The hadith continues, in which he says: "So praise be to Allah who made the truthful one (Siddiq) from my people and the martyr (Shahid) from my people." He—the Exalted—knows the hearts of His servants, both their outer and inner states; the best of the Arabs were the Quraysh, for they are the blessed tree. 'Adi added: "I never saw the Messenger of Allah ﷺ mentioned in the presence of the Quraysh with goodness, but that he was pleased, such that that pleasure would become apparent upon his face to all people." The Messenger of Allah ﷺ used to recite this verse often: "And indeed, it is a remembrance for you and for your people," and so on.

It is said: They are the Arabs generally, given that the Qur'an was revealed in their language. Then, that honor pertains specifically to the most elite among them, such that the honor for the Quraysh is greater than for others, and for the Banu Hashim it is greater than for the rest of the Quraysh. In a narration from Qatadah: They are those who followed him from his Ummah. Al-Hasan said: They are the entire Ummah, and the meaning is: it is a reminder and an admonition for you and for your nation. The most likely view, in my opinion, is the first one.

"And you will be questioned" on the Day of Resurrection regarding it and regarding your fulfillment of its rights. Al-Hasan, al-Kalbi, and al-Zajjaj said: You will be questioned regarding your gratitude for the honor that Allah has bestowed upon you.

It has been said that this verse indicates that a person should desire good praise and a beautiful reputation, for if it were not something desirable, Allah the Exalted would not have favored His Messenger ﷺ with it. A beautiful reputation stands in the place of life; thus it is said: "A man's remembrance is his second life." Ibn Durayd said: Indeed, a man is but a tale told after him, So be a good tale for whoever listens.

Another said: The world is but its virtues; Goodness is what remains of the report.

It is told that the tyrant Hulagu asked his companions, "Who is the king?" They replied: "It is you, for you have subdued lands, possessed the earth, and kings obey you." Just then, the muezzin was calling to prayer. He said: "No, the king is this one, who has been dead for more than six hundred years, yet he is mentioned from the minarets every day and night five times," meaning Muhammad, the Messenger of Allah ﷺ.