Tafsir of Az-Zukhruf 43:1-8

Surah Az-Zukhruf (The Ornaments): Verses 1–8

[43:1] Hā, Mīm.

[43:2] By the clear Book.

There are two possible interpretations for the opening:

1. The structure is: "This is Hā, Mīm, and the clear Book." In this case, the oath is upon the fact that this Surah is Sūrat Hā, Mīm, and the following statement, "Indeed, We have made it an Arabic Qur'an," begins a new discourse.
2. The structure is: "This is Hā, Mīm. By the clear Book, indeed We have made it an Arabic Qur'an." Here, the oath is sworn by the Kitāb Mubīn (Clear Book) concerning the statement, "Indeed, We have made it an Arabic Qur'an."

Regarding the meaning of "The Book" (al-Kitāb):

• Opinion 1: It refers to the Qur'an itself. Thus, God swears by the Qur'an that He made it Arabic.
• Opinion 2: It refers to writing and script (al-Kitābah and al-Khaṭṭ). The oath is sworn by writing due to the immense benefits it contains. Sciences are perfected through writing; when a predecessor establishes a discovery in writing, a successor can build upon it, leading to the proliferation of knowledge and the attainment of great ends.

The description of the Book as "Clear" (Mubīn) has several aspects:

1. It is clear to those to whom it was revealed because it is in their language and tongue.
2. It clarifies the path of guidance from the path of misguidance, distinguishing every topic from others, presenting matters in detail and summary.

Note that describing it as "Clear" is a metaphorical attribution (majāz), as the ultimate Clarifier is God Himself. The Qur'an is called this because the clarification is achieved through it.

[43:3] Indeed, We have made it an Arabic Qur'an that you may understand.

This verse contains several important issues:

Those who assert the createdness (novelty) of the Qur'an use this verse as evidence in four ways:

1. The verse states that the Qur'an is "made" (ja'alnāhu), implying it is manufactured or created.
   • If they argue that ja'alnāhu means "We named it Arabic," this is refuted: (a) If naming something Arabic made it Arabic, then naming something non-Arabic would make it non-Arabic, even if it were in the Arabic language—which is false. (b) If ja'alnāhu refers only to naming, then the naming itself must be considered "made" (created). Since naming is part of God's speech, this implies that part of God's speech is created, which, if true for a part, must be true for the whole.
2. It is described as "Qur'an," which implies it is composed (maṣnū') because it is called Qur'an only because some parts are recited in conjunction with others (maqrūn bi-l-akhar).
3. It is described as "Arabic," which means it conforms to the vocabulary and conventions established by the Arabs, indicating it is worked upon and made (ma'mūl and maj'ūl).
4. Swearing by anything other than God is impermissible (as is known). Therefore, the implied oath must be: "Hā, Mīm, and by the Lord of the Clear Book." This is supported by traditions that the Prophet (peace be upon him) used to say, "O Lord of Ṭā, Sīn," and "O Lord of the Great Qur'an."

The Response: What you have mentioned regarding the createdness of these sequential letters and words is indeed true. However, your arguments only prove that these specific letters and words are created and contingent, which is a self-evident truth known by necessity. Anyone who disputes this is merely arguing against what is already established by necessity, and your discourse ultimately serves only to prove what is already known.

The particle "Lā'alla" (li-ta'qilūn) usually implies wishing or hoping, which is unsuitable for God, Who knows all outcomes. Therefore, it means "so that" (kay), i.e., "We made it an Arabic Qur'an so that you may comprehend its meaning and grasp its essence."

The Mu'tazilites conclude from this:

1. God's actions are motivated by purposes and objectives (aghraḍ).
2. God revealed the Qur'an specifically for people to be guided by it. This implies that God intended guidance and knowledge for all people, contrary to those who claim He intended disbelief and aversion for some.

Note that this type of reasoning by the Mu'tazilites, and our responses to it, are well-known, so there is no need to repeat them here. (And God knows best.)

The phrase "that you may understand" indicates that the Qur'an is entirely knowable, and nothing within it is ambiguous or unknown, contrary to those who claim some parts are known and some are unknown.

[43:4] And indeed, it is in the Mother of the Book with Us, exalted and wise.

This verse contains several issues:

Ḥamzah and Al-Kisā'ī recited it with a kasra on the alif (إمّ), while the rest recited it with a ḍamma (أُمّ).

The pronoun in "And indeed, it" (wa-innahu) refers back to the Book mentioned previously. The meaning of "Umm al-Kitāb" (Mother of the Book) is debated:

• Opinion 1: It is the Preserved Tablet (al-Lawḥ al-Maḥfūẓ). This is supported by the verse: "Nay, it is a glorious Qur'an, [inscribed] in a Preserved Tablet" (85:22).

If this is the case, all the subsequent attributes describe the Preserved Tablet: * Attribute 1: Being the Umm al-Kitāb (Mother of the Book): The origin (umm) of everything is its source. The Qur'an is established with God in the Preserved Tablet, then transferred to the lowest heaven, and then revealed gradually according to necessity. Ibn Abbas reported that the first thing God created was the Pen, and He commanded it to write what God willed to create. * Objection: Why create the Preserved Tablet if God is the Knower of the Unseen and cannot forget? * Response: When God established the decrees of contingent events in it, the angels observed that all occurrences conform to what is written. By this, they deduced the perfection of God's wisdom and knowledge. * Attribute 2: "With Us" (Ladaynā): Ibn Abbas stated this means it is with God. God specially honored it because it is a comprehensive book containing the states of all created things, as if it encompasses everything that occurs in God's dominion and realm, thus earning this honor. Al-Wāḥidī suggested this could be an attribute of the Qur'an itself, meaning: "Indeed, it is with Us in the Mother of the Book." * Attribute 3: "Exalted" (A'lā): Meaning it is high above falsehood and invalidity. Or, it means it is exalted above all other books because it is miraculous and enduring forever. * Attribute 4: "Wise" (Ḥakīm): Meaning perfectly structured in eloquence and rhetoric. Or, it means possessing profound wisdom.

(If we follow this view, these attributes describe the Preserved Tablet.)

• Opinion 2: It refers to the Firm/Unambiguous Verses (al-Āyāt al-Muḥkamāt). This is supported by the verse: "It is He who has sent down to you the Book; among them are unambiguous verses..." (3:7). The meaning is that this Hā, Mīm Surah is situated among the firm verses which are the origin and mother [of understanding].

[43:5] Shall We then disregard the Reminder from you because you are a people transgressing?

Nāfi', Ḥamzah, and Al-Kisā'ī recited the conditional particle with a kasra (إن), meaning "if" (a conditional particle). Alternatively, in can mean idh (when), as in the verse: "And abandon what remains of usury, if you should be believers" (2:278). In this structure, the consequence precedes the condition. The rest recited it with a fatḥa (أَن), indicating causation: "because you are a people transgressing."

Al-Farrā' and Al-Zajjāj explained that "to strike away from" (ḍaraba 'anhu) means to abandon or refrain from it. "Page" (ṣafḥan) means turning away, originating from turning one's neck/cheek away.

Thus, "Shall We then strike away the Reminder from you, turning away?" means: Shall We turn away from reminding you, or shall We turn away from you with turning away?

The meaning of "the Reminder" (adh-Dhikr) is debated:

1. Shall We turn away the reminder of God's punishment from you?
2. Shall We turn away admonitions and advice from you?
3. Shall We turn away the Qur'an from you?

This is a rhetorical question intended to convey one of two meanings:

1. Mercy: That We will not abandon you despite your bad choices, but rather continue to remind and admonish you until you return to the right path.
2. Severe Warning: Do you think you will be left alone with your desires? No! Rather, We will hold you accountable for your actions, call you to the religion, and punish you if you neglect obligations or commit ugly deeds.

The author of Al-Kashshāf suggests the Fā' (then) in "Shall We then strike away..." is connected to an omitted preceding statement, implying: "Shall We neglect you? Then shall We strike away the Reminder from you?"

[43:6] And how many a prophet have We sent among the former peoples!

[43:7] And no prophet came to them except that they used to mock him.

The meaning is that the custom of past nations toward prophets calling them to the true religion was disbelief and mockery. Therefore, the Prophet Muhammad (PBUH) should not be distressed by his people's mockery, as a calamity is lessened when it is widespread.

[43:8] Then We destroyed them with a mightier striking than theirs.

This means those previous nations to whom the messengers were sent were mightier in striking power (baṭshan) than the Quraysh—meaning greater in number and strength.

"And the example of the former peoples has passed."

This means the disbelievers of Mecca followed the path of those before them in disbelief and denial. They should beware that the disgrace that befell the former nations might befall them, as God has set forth examples for them, just as He said: "And to all [of them] We set forth examples" (25:39), and "And you dwelt in the dwellings of those who wronged themselves... and We set forth examples for you" (14:45). (And God knows best.)

[43:9] And if you asked them, "Who created the heavens and the earth?" they would surely say, "Created them has the All-Mighty, the All-Knowing."

[43:10] [He] who made for you the earth a resting place and made for you therein ways that you may be guided.

[43:11] And who sends down water from the sky in due measure, and thereby We revive a dead land—thus will you be brought forth.

[43:12] And who created all the pairs and made for you of the ships and the cattle that which you ride.

[43:13] That you may settle yourselves firmly on their backs, and then remember the favor of your Lord when you have settled upon them and say, "Exalted is He who subjected this to us, and we could not have comprehended it.

[43:14] Indeed, we to our Lord are to return."