492 Page Notes

43 Surah Az-Zukhruf (continued)

Page 492 - Related Hadith/Sunnah

Translation of the meaning by Sahih International.

Page 492 - Related Hadiths and Sunnah

Surah Az-Zukhruf (Chapter 43), verses 34–47, continues the Meccan revelation’s focus on the worldly perspective of the disbelievers and the nature of the Prophetic mission. While there are no specific Hadiths—in the sense of Asbab al-Nuzul (occasions of revelation)—that designate these particular verses as being revealed for a unique historical event, the themes they contain are foundational to the teachings of the Prophet Muhammad.

Key Themes in Verses 34–47

• The Inevitability of Worldly Inequality (Verses 34–35): The verses explain that if it were not for the risk of humanity becoming a unified community of disbelievers, Allah would have granted them opulent homes—silver roofs, stairways, doors, and couches of silver and gold—as a test of their greed.

• The Consequences of Shaitan's Companionship (Verses 36–39): Those who turn away from the "Reminder" (the Quran) are assigned a devil as a constant companion. On the Day of Judgment, they will regret this partnership, but it will be too late.

• The Legacy of Previous Prophets (Verses 43–45): The Prophet is commanded to "hold fast to that which has been revealed" and to inquire of the messengers sent before him about their monotheistic message.

• The Story of Moses and Pharaoh (Verses 46–47): These verses recall how Moses was sent to Pharaoh with signs, only to be mocked and labeled a magician.

Relevant Hadith and Sunnah Perspectives

Although direct "occasions of revelation" for this specific segment are not documented in the form of specific Hadith, the content of these verses is heavily supported and elucidated by the general Sunnah:

1. The Temptation of Worldly Wealth Verse 35 emphasizes that material abundance is a trial. The Prophet Muhammad warned his followers against this very trap of materialism, which he described as the destruction of those who came before.

• Hadith: "By Allah, it is not poverty that I fear for you, but I fear that the world will be spread out for you as it was spread out for those before you, and you will compete for it as they competed for it, and it will destroy you as it destroyed them." (Sahih al-Bukhari 3158; Sahih Muslim 2961).

2. Holding Fast to the Quran Verse 43 instructs the Prophet to "hold fast" (istamsik) to the revelation. This is a central command in the Sunnah, where the Prophet repeatedly urged his companions to adhere strictly to the Book of Allah.

• Hadith: The Prophet said in his farewell sermon, "I have left among you that which, if you hold fast to it, you will never go astray: the Book of Allah." (Sunan Ibn Majah 3074).

3. The Danger of "The Reminder" (Al-Dhikr) Verse 36 mentions the one who "turns away from the remembrance of the Most Merciful." The Sunnah reinforces that the Quran is the reminder. Scholars often cite these verses when discussing the importance of Tadabbur (reflection) on the Quran, as the Prophet’s life is considered the practical manifestation of this reflection.

Commentary Context

Classical Tafsir (exegesis) works—such as those by Ibn Kathir and Al-Tabari—generally explain these verses by noting:

• The comparison between the fleeting nature of worldly silver/gold (mentioned in verses 33–35) and the eternal reward of the Hereafter.

• The recurring pattern where disbelievers reject messengers (like Moses) based on their own arrogance and attachment to inherited traditions (the Taqlid mentioned earlier in the Surah).

For deeper investigation into the classical scholarly analysis of these specific verses, you may consult:

• Tafsir Ibn Kathir: Detailed explanations on the dialogue between the disbelievers and their "devils" (verse 36) and the historical accounts of Pharaoh's rejection of Moses (verse 46).

• Tafsir al-Tabari: Provides the linguistic and historical context for the term mutrafun (the affluent ones) and how their pursuit of wealth blinds them to the signs of God.

Page 492 of the Holy Quran contains Surah Az-Zukhruf (Chapter 43), Verses 34 through 47. This specific section transitions from a powerful critique of material wealth and the temporary nature of worldly luxury to a historical warning by invoking the story of Prophet Musa (Moses) and Pharaoh.

Classical Quranic exegesis (Tafsir), such as that of Ibn Kathir, ties several Hadiths and elements of the Sunnah directly to the themes and specific context of these verses.

1. Materialism and the Worthlessness of the World (Verses 34–35)

“And for their houses, silver doors and silver couches on which they recline, and ornaments of gold. But all that is nothing but the enjoyment of the worldly life. And the Hereafter with your Lord is for the righteous.”

The Hadith of the World’s Worth

These verses establish that if Allah so willed, He could have given the disbelievers houses made of silver and gold because worldly wealth carries no intrinsic spiritual value. This directly aligns with a famous Hadith reported by Sahl bin Sa'd:

The Messenger of Allah (ﷺ) said:

"If the world were worth a mosquito’s wing to Allah, He would not have given a disbeliever even a drink of water from it." (Jami` at-Tirmidhi, Book 36, Hadith 2320)

The Prophet’s Simple Living

In accordance with this Sunnah of detached living, classical commentators mention the incident where Umar ibn al-Khattab entered the room of the Prophet (ﷺ) and wept upon seeing the simple reed mat that had left marks on his side. When Umar suggested they ask for the luxuries enjoyed by the Romans and Persians, the Prophet (ﷺ) responded:

"O Umar, are you not satisfied that for them is the world and for us is the Hereafter?" (Sahih al-Bukhari, Hadith 4913)

2. The Consequence of Turning Away from Remembrance (Verse 36)

“And whoever is blinded from remembrance of the Most Merciful - We appoint for him a devil, and he is to him a companion.”

The Constant Companion (Qareen)

This verse introduces the concept of a demonic companion (Qareen) assigned to those who intentionally neglect the remembrance of Allah. The reality of the Qareen is heavily detailed in the Sunnah.

Abdullah ibn Mas'ud reported that the Messenger of Allah (ﷺ) said:

"There is none among you but a companion from among the jinn has been assigned to him." They said, "Even you, O Messenger of Allah?" He replied, "Even me, but Allah helped me against him and he became Muslim, so he only commands me to do good." (Sahih Muslim, Book 52, Hadith 6757)

3. The Oneness of the Prophets' Message (Verse 45)

“And ask those of Our messengers whom We sent before you: 'Did We ever appoint gods to be worshipped besides the Most Merciful?'”

Context of Revelation: Night Journey (Isra' wal-Mi'raj)

According to major commentators like Ibn Abbas and Mujahid, this command ("And ask...") was physically manifested during the Night Journey and Ascension (Isra' wal-Mi'raj). The Prophet Muhammad (ﷺ) was gathered with the previous prophets in Jerusalem (Bayt al-Maqdis) or the heavens and led them in prayer.

The Sunnah captures the absolute unity of the Prophetic lineage, as narrated by Abu Hurayrah:

The Messenger of Allah (ﷺ) said: "The Prophets are paternal brothers; their mothers are different, but their religion is one." (Sahih al-Bukhari, Hadith 3443)

4. Prophet Musa and the Arrogance of the Elite (Verses 46–47)

“And certainly We sent Moses with Our signs to Pharaoh and his establishment, and he said, 'Indeed, I am the messenger of the Lord of the worlds.' But when he brought them Our signs, at once they laughed at them.”

Sunnah of Emulating Musa's Perseverance

This segment on page 492 transitions into the trials of Prophet Musa against a wealthy tyrant. The Prophet Muhammad (ﷺ) regularly drew solace from the patience of Musa when dealing with the mockery of the Quraysh elite (who, as noted in verse 31, refused to follow the Prophet because he wasn't a "man of great wealth from the two cities").

Whenever the Prophet (ﷺ) faced extreme disrespect or uneven distribution complaints from hypocrites, he would remind his companions of this history:

"May Allah have mercy on Moses; he was hurt with more than this, yet he remained patient." (Sahih al-Bukhari, Hadith 3150)