Surah Az Zukhruf Notes (26-32)

Source: Ibn Kathir

Ibrahim's Declaration of Tawhid Here

(26) And (remember) when Ibrahim (Abraham) said to his father and his people: "Verily, I am innocent of what you worship,

(27) "Except Him (i.e. I worship none but Allah Alone) Who did create me, and verily, He will guide me."

(28) And he made it [i.e. La ilaha ill-Allah (none has the right to be worshiped but Allah Alone)] a Word lasting among his offspring (True Monotheism), that they may turn back (i.e. to repent to Allah or receive admonition).

Allah tells us about His servant, Messenger and close Friend, the leader of the monotheists and the father of all subsequent Prophets, from whom Quraysh were descended and claimed to have taken their religion. He disowned his father's and his people's worship of idols and said:

("Verily, I am innocent of what you worship, except Him Who created me; and verily, He will guide me.'' And he made it a Word lasting among his offspring,) The Word means the worship of Allah Alone with no partner or associate, and the denunciation of all gods apart from Him, i.e., La ilaha illallah. He left this word as an example to be followed by those of his progeny who were guided by Allah.

(that they may turn back.) means, come back to this word. `Ikrimah, Mujahid, Ad-Dahhak, Qatadah, As-Suddi and others commented on the Ayah:

(And he made it a Word lasting among his offspring,) "This means, La ilaha illallah, and there are still those among his offspring who say it.'' A similar view was narrated from Ibn `Abbas, may Allah be pleased with him. Ibn Zayd said, "The word of Islam,'' which refers to the same thing suggested by the group.

How the People of Makkah turned away from the Messenger and opposed Him, and His Response

(29) Nay, but I gave (the good things of this life) to these (polytheists) and their fathers to enjoy, till there came to them the truth (the Quran), and a Messenger (Muhammad SAW) making things clear.

Allah further says:

(Nay, but I gave to these) means, the idolators,

(and their fathers) means, they lived a long life in their misguidance.

(till there came to them the truth, and a Messenger making things clear.) means, his message is clear and his warning is clear.

(30) And when the truth (this Quran) came to them, they (the disbelievers in this Quran) said: "This is magic, and we disbelieve therein."

(And when the truth came to them, they said: "This is magic, and we disbelieve therein.'') means, they were arrogant and stubborn, and they pushed him away out of disbelief, envy and transgression.

(31) And they say: "Why is not this Quran sent down to some great man of the two towns (Makkah and Ta'if)?"

(And they say) means, objecting to that which Allah has revealed to him,

(Why is not this Qur'an sent down to some great man of the two towns) meaning, why was this Qur'an not revealed to some man who was great and prominent in their eyes, from the two towns, i.e., Makkah and At-Ta'if This was the view of Ibn `Abbas, may Allah be pleased with him, `Ikrimah, Muhammad bin Ka`b Al-Qurazi, Qatadah, As-Suddi and Ibn Zayd. Several scholars of Tafsir stated that by this, the Quraysh meant Al-Walid bin Al-Mughirah and `Urwah bin Mas`ud Ath-Thaqafi. The apparent meaning is that what they meant was a great man from either of the two towns.

(32) Is it they who would portion out the Mercy of your Lord? It is We Who portion out between them their livelihood in this world, and We raised some of them above others in ranks, so that some may employ others in their work. But the Mercy (Paradise) of your Lord (O Muhammad SAW) is better than the (wealth of this world) which they amass.

Allah responded to their rejection by saying:

(Is it they who would portion out mercy of your Lord) meaning, the matter has nothing to do with them; it is for Allah to decide. Allah knows best where to direct His Message, and He does not reveal it except to the one who is the purest in heart and soul, and of the noblest descent. Then Allah points out that He differentiates among His creation in terms of what He gives them of wealth, provision, intellect, understanding and other visible and hidden strengths:

(It is We Who portion out between them their livelihood in this world,)

(so that some may employ others in their work.) It was said that this means that some employ others in their work, because one needs the other, and vice versa. This was the view of As-Suddi and others.

(But the mercy of your Lord is better than which they amass.) means, the mercy of Allah towards His creation is better for them than the wealth and conveniences of this world which they possess.