Surah Az-Zukhruf (The Ornaments): Verse 26 and onwards

Contextual Introduction

After establishing in the preceding verse that the only reason those disbelievers adhere to their false assertions is the mere imitation of their forefathers, and after demonstrating that this path of imitation is erroneous and flawed, preferring reliance on evidence instead, Allah follows this up with the current verse.

The purpose here is to present another argument demonstrating the falsehood of relying on mere imitation, established through two perspectives:

First Perspective: Allah recounts that Abraham (peace be upon him) disavowed the religion of his fathers based on evidence.

We must consider: Is the imitation of fathers in religion forbidden or permissible?

1. If it is forbidden, then the claim for reliance on imitation is invalidated.
2. If it is permissible, then it is known that the noblest of the Arab forefathers was Abraham (peace be upon him), as their only pride and honor stems from being his descendants. If this is the case, imitating this father—the noblest of fathers—is more appropriate than imitating other fathers. Since it is established that imitating him is preferable to imitating others, and yet he abandoned the religion of his fathers and ruled that following evidence is superior to following fathers, it becomes obligatory to imitate him in abandoning the imitation of fathers and in preferring evidence over imitation. If this is established, then the very assertion that imitation is obligatory leads to the prohibition of imitation. Whatever leads to its own negation must be false. Therefore, the claim for the obligation of imitation must be false. This is a subtle argument for invalidating imitation, which is the intent of this verse.

Second Perspective: This explains why abandoning imitation and returning to following evidence is superior in both worldly life and religion.

Allah clarified that when Abraham (peace be upon him) deviated from his father's path to follow evidence, Allah made his religion and creed enduring among his descendants until the Day of Resurrection. As for the religions of his fathers, they perished and became void. Thus, it is established that returning to follow evidence leaves a praiseworthy effect until the Hour, whereas imitation and obstinacy have their effects cut off, leaving no good or lasting trace in this world. From these two perspectives, it is established that following evidence and abandoning imitation is superior. This is the primary meaning intended by this verse.

Now, let us return to the explanation of the verse's wording.

Tafsir of the Verses

Al-Kisa'i, Al-Farra', Al-Mubarrid, and Al-Zajjaj stated that بَرَاءٌ (barā’un) is a verbal noun (masdar) that is neither dualized nor pluralized, similar to ‘adl (justice) and riḍā (contentment). The Arabs say: “Anā al-barā’u minka” (I am free from you) and “al-khalā’u minka” (I am clear of you), and “Naḥnu al-barā’u minka” (We are free from you), and “al-khalā’u”. They do not say al-barā’ān or al-burū’ūn because the meaning implies "possessor of freedom" or "those possessing freedom." However, if you use the dual/plural forms of the adjective, such as barī’un (free) or khalī (clear), then you dualize and pluralize them.

The meaning is: I disavow everything you worship, except for Allah, the Mighty and Majestic.

Alternatively, illā (except) can mean lākin (but). In this case, the meaning is: "But the One who created me, He will guide me," meaning He will guide me to His religion and grant me success in obeying Him.

It is noted that in another verse, Allah recounts Abraham saying: {الَّذِي خَلَقَنِي فَهُوَ يَهْدِينِ} (The One who created me, and He guides me) [Ash-Shu‘arā’: 78]. Here, He recounts him saying: {فَإِنَّهُ سَيَهْدِينِ} (for indeed, He will guide me).

We reconcile these by understanding that it implies both: “He guides me [now] and He will guide me [in the future],” indicating the continuity of guidance in the present and future.

{وَجَعَلَهَا} (And He made it): Meaning, He made the statement of monotheism that Abraham uttered—{إِنَّنِي بَرَاءٌ مِمَّا تَعْبُدُونَ إِلَّا الَّذِي فَطَرَنِي} (Indeed, I am free from that which you worship, except the One who created me)—function like the phrase Lā ilāha illā Allāh (There is no god but Allah). The first part functions like Lā ilāha, and the second part functions like illā Allāh. Thus, the totality of his statement functions like the declaration of pure monotheism.

{بَاقِيَةً فِي عَقِبِهِ} (a lasting word among his descendants): Meaning, this statement remains among his progeny, so there will always be those among them who affirm the Oneness of Allah and call others to it.

{لَعَلَّهُمْ يَرْجِعُونَ} (that they might return): Meaning, perhaps those among his descendants who commit Shirk (polytheism) might return [to the truth] due to the call of those among them who affirm monotheism.

(Note: There is a variant reading where the pronoun refers to Allah: "And Allah made it a lasting word..." Also, the word kalimah is read in the abbreviated form, and ‘aqibihi is read with a slight variation.)

{بَلْ مَتَّعْتُ هَؤُلَاءِ وَآبَاءَهُمْ} (Rather, I provided enjoyment for these people and their fathers): Meaning, the people of Mecca, who are the descendants of Abraham, were granted longevity and blessings in life. They became deluded by this respite, preoccupied with enjoyment, following desires, and obeying Satan, thus neglecting the word of monotheism.

{حَتَّى جَاءَهُمُ الْحَقُّ وَرَسُولٌ مُبِينٌ} (until the truth came to them, and a clear messenger): The Truth is the Qur'an, and the messenger is clear in his prophethood, demonstrated by the accompanying signs and clear proofs. Yet, they denied him, called him a sorcerer, and called what he brought magic, thus disbelieving.

The connection (Nathm) here is that because they relied on imitating their fathers and did not reflect on the evidence, they were deceived by the length of the respite and the enjoyment Allah granted them in worldly life, causing them to turn away from the Truth.

Al-Kashshāf states: If someone asks about the wisdom behind the reading of مَتَّعْتُ (matta‘tu) with a fatḥa on the tā’ (implying "I provided enjoyment"), the answer is: It is as if Allah (Exalted is He) is making a self-reproach regarding His statement {وَجَعَلَهَا كَلِمَةً بَاقِيَةً فِي عَقِبِهِ لَعَلَّهُمْ يَرْجِعُونَ}. He says: "Rather, I provided enjoyment for them—the longevity and abundance of provision I gave them—until that very enjoyment distracted them from the word of monotheism."

The purpose of this is to severely rebuke them. For when Allah increases His blessings upon them, it should necessitate greater gratitude and steadfastness upon monotheism, not associating partners with Him and taking rivals for Him. The analogy is a man who complains about someone who treated him well, then turns to himself and says, "You are the cause of this through your kindness and favor to him." His goal in this speech is to reprimand the wrongdoer, not to condemn his own action of kindness.

They questioned why the Qur'an was not revealed to a prominent, wealthy, or noble figure from Mecca or Ta'if (the two towns often referenced in this context).

{أَهُمْ يَقْسِمُونَ رَحْمَتَ رَبِّكَ}: Do they presume to distribute the Prophethood, which is the greatest aspect of Allah's Mercy?

{نَحْنُ قَسَّمْنَا بَيْنَهُم مَّعِيشَتَهُمْ فِي الْحَيَاةِ الدُّنْيَا}: We are the ones who distributed their means of sustenance in this worldly life.

{وَرَفَعْنَا بَعْضَهُم فَوْقَ بَعْضٍ دَرَجَاتٍ}: And We raised some of them above others in ranks (in wealth, status, or power).

{لِّيَتَّخِذَ بَعْضُهُم بَعْضًا سُخْرِيًّا}: So that some may utilize others in service (i.e., for mutual benefit and interdependence in worldly affairs).

{وَرَحْمَتُ رَبِّكَ خَيْرٌ مِّمَّا يَجْمَعُونَ}: But the Mercy of your Lord (which includes Prophethood and guidance) is far superior to all the wealth and status they accumulate in this world.

The implication is: If they do not even control the distribution of worldly provisions and status—matters they value highly—how can they possibly claim the right to dictate whom Allah should choose for the distribution of His ultimate Mercy, which is Prophethood?