Surah Az-Zukhruf (The Ornaments): (31) And they say, "Why is the Quran not sent down...

Verse 31 Analysis

This is the fourth category of their disbelief mentioned by Allah (SWT) in this Surah.

These unfortunate people argued that the position of Prophethood is a noble station, and thus it should only belong to a noble man. They were correct in this premise, but they added a corrupt premise: that a noble man is one who possesses abundant wealth and status, and since Muhammad (PBUH) did not possess these, Prophethood was not suitable for him. Rather, this position should belong to a great man of status and wealth in one of the two towns (Mecca or Ta'if).

The commentators mention that the one in Mecca was Al-Walid ibn Al-Mughirah, and the one in Ta'if was 'Urwah ibn Mas'ud Ath-Thaqafi.

Allah (SWT) then refuted this doubt in two ways:

1. His statement: {Is it they who divide the Mercy of your Lord?} The refutation of this argument can be established in several ways:
   • First: We (Allah) have established disparity in the stations of this world, and no creature has the power to change it. Therefore, the disparity We have established in the stations of religion and Prophethood—over which they have no power to interfere—is even more fitting.
   • Second: The wealth bestowed upon that person was due to Our decree, grace, and favor. How, then, is it logical to use Our favor upon him (i.e., granting him abundant wealth) as an argument against Us that We should also favor him with Prophethood?
   • Third: Since We established disparity in worldly favors without any prior cause, why is it not permissible for Us to establish disparity in religious favors and Prophethood without any prior cause?

This concludes the refutation. Returning to the interpretation of the words: The hamza (interrogative particle) in {Is it they who divide the Mercy of your Lord?} is for denial (inkār), indicating astonishment and rebuking them for their presumption that they should be the ones managing the affair of Prophethood.

He then provided an example for this: {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}.

There are several issues concerning this verse:

We established this disparity among people in strength and weakness, knowledge and ignorance, skill and dullness, fame and obscurity. We did this because if We had made them equal in all these aspects, no one would serve another, nor would anyone be subservient to another. This would lead to the ruin of the world and the corruption of worldly order. Furthermore, none of creation has the power to change Our judgment or escape Our decree. If they are incapable of turning away from Our judgment concerning the affairs of this world—which are few and lowly—how can they object to Our judgment and decree in designating Prophethood and Messengership to certain servants?

The statement {It is We Who have apportioned among them their livelihood in the life of this world} implies that all divisions of their livelihoods occur by the decree and estimation of Allah. This necessitates that both lawful (halal) and unlawful (haram) sustenance originate from Allah (SWT).

2. The Second Way of Answering: What is meant by {And the Mercy of your Lord is better than whatever they accumulate?} The explanation is that when Allah (SWT) singles out some of His servants with a type of His favor and Mercy in religion, this Mercy is better than the wealth they accumulate, because the world is destined for ending and annihilation, whereas the favor and Mercy of Allah remain for eternity.

Verses 32-37 Analysis

{And were it not that people would become one community [of disbelievers], We would have made for those who disbelieve in the Most Merciful for their houses roofs of silver and stairs upon which they ascend, And for their houses doors and couches upon which they recline, And ornaments. But all of that would be but enjoyment of the worldly life. And the Hereafter with your Lord is better for those who fear [Allah].}

If it were not for the concern that mankind would become a single community (united in disbelief, following the wealthy), We would have provided the disbelievers with extravagant worldly luxuries—silver roofs, ascending stairways, doors, couches for reclining, and ornaments. However, all of this would merely be the temporary enjoyment of the worldly life. The Hereafter, with your Lord, is far better for the pious.

{And whoever turns away from the remembrance of the Most Merciful - We appoint for him a devil, and he becomes his intimate companion. And indeed, they [the devils] deter them from the way, but they think that they are [rightly] guided. Until, when he comes to Us, he says, "Oh, I wish that between me and you were the distance of the two easts [i.e., the farthest possible distance]! What an evil companion [you are]!"}

Whoever turns away from the remembrance (dhikr) of the Most Merciful, We assign a devil to him, and that devil becomes his constant companion. Indeed, these devils deter them from the true path, yet the misguided ones think they are rightly guided. When he finally comes to Us (on the Day of Judgment), he will say, "Oh, I wish there were between me and you the distance of the two easts (a vast distance)!"—lamenting, "What an evil companion you are!"

{And never will it benefit you that Day, as you wronged, that you are sharing in the punishment.}

It will not benefit you that Day, since you committed injustice (by rejecting the truth), that you are now sharing the punishment together.