43:4 Az-Zukhruf (Ornaments of gold)

{ وَإِنَّهُ } أي: هذا الكتاب { لَدَيْنَا } في الملأ الأعلى في أعلى الرتب وأفضلها { لَعَلِيٌّ حَكِيمٌ } أي: لعلي في قدره وشرفه ومحله، حكيم فيما يشتمل عليه من الأوامر والنواهي والأخبار، فليس فيه حكم مخالف للحكمة والعدل والميزان.ثم أخبر تعالى أن حكمته وفضله يقتضي أن لا يترك عباده هملا، لا يرسل إليهم رسولا، ولا ينزل عليهم كتابا، ولو كانوا مسرفين ظالمين فقال:

قوله تعالى "وإنه في أم الكتاب لدينا لعلي حكيم" بين شرفه في الملإ الأعلى ليشرفه ويعظمه ويطيعه أهل الأرض فقال تعالى "وإنه" أي القرآن" في أم الكتاب" أي اللوح المحفوظ قاله ابن عباس رضي الله عنهما ومجاهد "لدينا" أي عندنا قاله قتادة وغيره "لعلي" أي ذو مكانة عظيمة وشرف وفضل قاله قتادة "حكيم" أي محكم برئ من اللبس والزيغ وهذا كله تنبيه على شرفه وفضله كما قال تبارك وتعالى "إنه لقرآن كريم في كتاب مكنون لا يمسه إلا المطهرون تنزيل من رب العالمين" وقال تعالى "كلا إنها تذكرة فمن شاء ذكره في صحف مكرمة مرفوعة مطهرة بأيدي سفرة كرام بررة" ولهذا استنبط العلماء رضي الله عنهم من هاتين الآيتين أن المحدث لا يمس المصحف كما ورد به الحديث إن صح لأن الملائكة يعظمون المصاحف المشتملة على القرآن في الملإ الأعلى فأهل الأرض بذلك أولى وأحرى لأنه نزل عليهم وخطابه متوجه إليهم فهم أحق أن يقابلوه بالإكرام والتعظيم والانقياد له بالقبول والتسليم لقوله تعالى "وإنه في أم الكتاب لدينا لعلي حكيم".

Which was revealed in Makkah

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

In the name of Allah, the Beneficent, the Merciful

حـم - تَنزِيلُ الْكِتَـبِ مِنَ اللَّهِ الْعَزِيزِ الْعَلِيمِ

(Ha-Mim. By the manifest Book.) means, plain and clear in both wording and meaning, because it was revealed in the language of the Arabs, which is the most eloquent language for communication among people. Allah says:

إِنَّا جَعَلْنَـهُ

(Verily, We have made it) meaning, revealed it,

قُرْءَاناً عَرَبِيّاً

(a Qur'an in Arabic) meaning, in the language of the Arabs, eloquent and clear;

لَعَلَّكُمْ تَعْقِلُونَ

(that you may be able to understand.) means, that you may understand it and ponder its meanings. This is like the Ayah:

بِلِسَانٍ عَرَبِىٍّ مُّبِينٍ

(In the plain Arabic language.) (26:195)

وَإِنَّهُ فِى أُمِّ الْكِتَـبِ لَدَيْنَا لَعَلِىٌّ حَكِيمٌ

(And verily, it is in the Mother of the Book with Us, indeed exalted, full of wisdom.) This explains the high status of the Qur'an among the hosts on high (the angels), so that the people of earth will respect it, venerate it and obey it.

وَأَنَّهُ

(And verily, it) means, the Qur'an,

فِى أُمِّ الْكِتَـبِ

(is in the Mother of the Book) meaning, Al-Lawh Al-Mahfuz (the Preserved Tablet). This was the view of Ibn `Abbas and Mujahid.

لَدَيْنَآ

(with Us,) means, in Our presence. This was the view of Qatadah and others.

لَّعَلِّى

(indeed exalted) means, occupying a position of honor and virtue. This was the view of Qatadah.

حَكِيمٌ

(full of wisdom.) means, clear, with no confusion or deviation. All of this indicates its noble status and virtue, as Allah says elsewhere:

إِنَّهُ لَقُرْءَانٌ كَرِيمٌ - فِى كِتَـبٍ مَّكْنُونٍ - لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ - تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ

(That (this) is indeed an honorable recitation. In a Book well-guarded. Which none can touch but the pure. A revelation from the Lord of the all that exists.) (56:77-80)

كَلاَّ إِنَّهَا تَذْكِرَةٌ فَمَن شَآءَ ذَكَرَهُ فَى صُحُفٍ مُّكَرَّمَةٍ مَّرْفُوعَةٍ مُّطَهَّرَةٍ بِأَيْدِى سَفَرَةٍ كِرَامٍ بَرَرَةٍ

(Nay, indeed it is an admonition. So whoever wills, let him pay attention to it. (It is) in Records held (greatly) in honor, exalted, purified, in the hands of scribes (angels), honorable and obedient.) (80:11-16)

أَفَنَضْرِبُ عَنكُمُ الذِّكْرَ صَفْحاً أَن كُنتُمْ قَوْماً مُّسْرِفِينَ

(Shall We then take away the Reminder (this Qur'an) from you, because you are a people excessive.) means, `do you think that We will forgive you and not punish you, when you do not do as you have been commanded' This was the view of Ibn `Abbas, may Allah be pleased with him, Abu Salih, Mujahid and As-Suddi, and was the view favored by Ibn Jarir.

أَفَنَضْرِبُ عَنكُمُ الذِّكْرَ صَفْحاً

(Shall We then take away the Reminder (this Qur'an) from you,) Qatadah said, "By Allah, if this Qur'an had been taken away when the first generations of this Ummah rejected it, they would have been doomed, but Allah by His mercy persisted in sending it and calling them to it for twenty years, or for as long as He willed." What Qatadah said is very good, and his point is that Allah, by His grace and mercy towards His creation, did not stop calling them to the truth and to the wise Reminder, i.e., the Qur'an, even though they were heedless and turned away from it. Indeed, He sent it so that those who were decreed to be guided might be guided by it, and so that proof might be established against those who were decreed to be.

(In the Name of Allah, the Most Gracious, the Most Merciful.)

Consolation to the Prophet for the Disbelief of Quraysh

Then Allah consoles His Prophet for the disbelief of his people, and commands him to bear it with patience.

وَكَمْ أَرْسَلْنَا مِن نَّبِيٍّ فِى الاٌّوَّلِينَ

(And how many a Prophet have We sent amongst the men of old.) meaning, among the sects (communities) of old.

وَمَا يَأْتِيهِم مِّنْ نَّبِىٍّ إِلاَّ كَانُواْ بِهِ يَسْتَهْزِءُونَ

(And never came there a Prophet to them but they used to mock at him.) means, they disbelieved him and mock at him.

فَأَهْلَكْنَآ أَشَدَّ مِنْهُم بَطْشاً

(Then We destroyed men stronger than these) means, `We destroyed those who disbelieved in the Messengers, and they were stronger in power than these who disbelieve in you, O Muhammad.' This is like the Ayah:

أَفَلَمْ يَسِيرُواْ فِى الاٌّرْضِ فَيَنظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الَّذِينَ مِن قَبْلِهِمْ كَانُواْ أَكْـثَرَ مِنْهُمْ وَأَشَدَّ قُوَّةً

(Have they not traveled through the earth and seen what was the end of those before them They were more in number than them and mightier in strength) (40:82). And there are many similar Ayat.

وَمَضَى مَثَلُ الاٌّوَّلِينَ

(and the example of the ancients has passed away. ) Mujahid said, "The way of their life." Qatadah said, "Their punishment." Others said, "Their lesson," i.e., `We made them a lesson for those disbelievers who came after them, that they would suffer the same end as them,' as in the Ayah at the end of this Surah:

فَجَعَلْنَـهُمْ سَلَفاً وَمَثَلاً لِّلاٌّخِرِينَ

(And We made them a precedent, and an example to later generations.) (43:56);

سُنَّةَ اللَّهِ الَّتِى قَدْ خَلَتْ فِى عِبَادِهِ

(this has been the way of Allah in dealing with His servants) (40:85).

وَلَن تَجِدَ لِسُنَّةِ اللَّهِ تَبْدِيلاً

(and you will not find any change in the way of Allah.) (33:62)

And it is indeed fixed in the Mother Book the source of all the scriptures namely the Preserved Tablet which is with Us ladaynā substitutes for fī ummi’l-kitābi ‘in the Mother Book’ and it is indeed exalted above all the scriptures that came before it wise containing excellent wisdoms.

Commentary

This Surah is Makki, although Muqatil رحمۃ اللہ علیہ has said that the verse وَاسْأَلْ مَنْ أَرْ‌سَلْنَا (43:45) is Madam, and according to another view, this Surah was revealed in Heaven during Lailat-ul-Mi` raj (the Night of Ascention) (Ruh u1-Ma’ ani) - Allah knows best.

Ha Meem- Only Allah knows its meaning.

وَالْكِتَابِ الْمُبِينِ (By the manifest Book - 43:2) The book in this verse refers to the Holy Qur'an. Whenever Allah swears by anything, it is usually an argument for the statement that follows. Swearing by the Qur'an in this verse is an indication that the Qur'an, by virtue of being a miracle, is a proof in itself of its being a Divine Book. To call it a 'manifest book' means that its subjects consisting of exhortations and advices are easily understandable; but as far as deduction of the precepts of 'Shari'ah' is concerned, it certainly is a difficult job which cannot be performed without complete capability of 'ijtihad'. This point has been clarified in Surah Alqamar, verse 17 وَلَقَدْ يَسَّرْ‌نَا الْقُرْ‌آنَ لِلذِّكْرِ‌ فَهَلْ مِن مُّدَّكِرٍ‌ (And indeed We have made the Qur'an easy for seeking advice. So, is there one to seek advice? - 54-17). Here, it has been stated that the Qur'an is easy for obtaining advice. Hence, it does not necessarily follow that ijtihad and inferring injunctions will be easy also; rather, it is proved through other evidences that full expertise in related subjects is a necessary condition for this exercise.