495 Page Notes

43 Surah Az-Zukhruf (continued)

Page 495 - Related Hadith/Sunnah

Translation of the meaning by Sahih International.

Page 495 - Related Hadiths and Sunnah

Surah Az-Zukhruf, verses 74 through 89, concludes the chapter by describing the state of the "criminals" in Hell, the finality of their judgment, and the absolute oneness of Allah.

While there is no specific "occasion of revelation" (asbab al-nuzul) for this entire block of verses, classical exegesis (Tafsir) and the Sunnah provide context for the core theological points addressed in these verses.

Key Themes and Relevant Traditions

1. The Reality of Hell and the Plea to Malik (Verses 74–77)

These verses describe the inhabitants of Hell who ask Malik (the angel guarding Hell) to ask their Lord to "finish them off" (i.e., cause them to cease to exist). His response is that they must remain.

• Sunnah Context: The role of Malik as the keeper of Hell is established in the Quran and affirmed in the Sunnah. The Prophet Muhammad spoke of the intensity of the fire and the permanence of the abode for those who reject the truth.

• Hadith: The Prophet described the severity of the punishment in various narrations, often emphasizing that the lightest punishment for an inhabitant of Hell would be placing burning coals under the arches of their feet, which would make their brains boil (Sahih al-Bukhari 6561).

2. The Refutation of Polytheism (Verses 81–82)

In verse 81, the Prophet is commanded to say: "If the Most Merciful had a son, then I would be the first of [his] worshippers."

• Interpretation: This is a logical argument (reductio ad absurdum). It means: "If it were true that God had a son, I would be the most obedient in worshipping that son because I am the most devoted to God. But because I am the most devoted, I know with certainty that God does not have a son; therefore, I am the first to refute this claim."

• Sunnah Context: This aligns with the Prophet's consistent teaching of Tawhid (the absolute oneness of God). He famously warned against attributing offspring to the Creator, which was a point of contention with both the Meccan polytheists (who called angels the "daughters of Allah") and the People of the Book (who made claims about Jesus or Ezra).

3. The Witnessing of the Truth (Verse 86)

The verse states that those invoked instead of Allah have no power of intercession, "except for those who bear witness to the truth knowingly."

• Scholarly Commentary: Classical exegetes like Ibn Kathir and Al-Tabari explain that this "bearing witness to the truth" refers to those who testified to Tawhid while they lived—such as Jesus and the angels—who will not be held responsible for the polytheistic claims made about them by others.

4. The Knowledge of the Unseen (Verse 89)

The Surah ends by commanding the Prophet to "ignore them and say, 'Peace' (Salam)," signifying that when arguments are futile, the believer should maintain their dignity and leave the matter to Allah.

• Sunnah Context: This command to "say: Peace" is reflected in the Prophet's conduct during the years of persecution in Mecca. He maintained patience (Sabr) and consistently chose to distance himself from the idle talk and arrogance of the Quraish leaders, as exemplified in the verse: "So bear with them, [O Muhammad], and say, 'Peace.' But they are going to know" (43:89).

Recommended Study Sources

• Tafsir Ibn Kathir: Provides a detailed breakdown of verses 74–89, particularly the dialogue between the people of Hell and the angel Malik, and the historical context of the polytheists' arguments against the Prophet.

• Ma'arif al-Qur'an (Mufti Shafi Usmani): Offers excellent commentary on verse 67 (which is often linked to the following verses), explaining how the friendship of the righteous is the only one that persists beyond this world, while others turn to enmity.

These final verses serve as a powerful warning about the consequences of persistent arrogance and a reassurance that the truth, as delivered to the Prophet, is preserved in the "Mother of the Book" (Al-Lawh al-Mahfuz).

Page 495 of the Holy Quran contains the final verses of Surah Az-Zukhruf (Chapter 43), Verses 74 through 89. This page marks a stark, dramatic contrast to the previous page; it transitions from the eternal delights of Paradise to the absolute despair of the dwellers of Hell, exposes the futility of false intercession, and concludes with Allah's command of peaceful forbearance to the Prophet Muhammad (ﷺ) in the face of persistent denial.

Classical Tafsir (including Ibn Kathir, Al-Qurtubi, and Al-Tabari) connects several pivotal Hadiths and Sunnah narratives to these closing verses:

1. The Despair of the People of Hell and Malik’s Reply (Verses 74–77)

“Indeed, the criminals will be in the punishment of Hell, abiding eternally. It will not be subsided for them, and they will be therein in despair. And We did not wrong them, but it was they who were the wrongdoers. And they will call, 'O Malik, let your Lord put an end to us!' He will say, 'Indeed, you are remaining.'”

The Character of Malik (The Gatekeeper of Hell)

Verse 77 names Malik, the archangel responsible for guarding Hell. The Sunnah provides a terrifying physical description of him, noting that he never smiles. During the Night Journey (Isra' wal-Mi'raj), the Prophet Muhammad (ﷺ) physically met him.

The Prophet (ﷺ) narrated:

"Then I met Malik, the gatekeeper of Hell, who never smiles, and he greeted me with peace..." (Sahih al-Bukhari, Hadith 3239; a longer detailed version is in the Seerah of Ibn Hisham)

The Timeline of Malik’s Response

In classical commentary, a narration from Abdullah ibn Abbas (the Prophet’s cousin and premier Quranic scholar) is heavily cited regarding the psychological torment in this verse. He noted that when the dwellers of Hell cry out to Malik begging for death ("let your Lord put an end to us!"), Malik does not answer them immediately. He leaves them waiting in agonizing silence for a thousand years before delivering the devastating two-word reply: "Indeed, you are remaining." (Tafsir Ibn Kathir for Verse 77)

2. The Divine Recording of Secrets (Verse 80)

“Or do they think that We hear not their secrets and their private conversations? Yes, [We do], and Our messengers [i.e., angels] are with them recording.”

Context of Revelation (Asbab al-Nuzul)

A highly specific incident recorded in the Sahihain (Bukhari and Muslim) provides the exact context for why this verse was revealed, exposing the ignorance of the Quraysh regarding Allah's omniscience.

Abdullah ibn Mas'ud reported:

"Two men of the Quraysh and one from the Thaqif tribe (or two from Thaqif and one from Quraysh)—men with much fat on their bellies but little understanding in their hearts—gathered near the Kaaba. One of them said: 'Do you think that Allah hears what we say?' The second said: 'He hears if we speak aloud, but He does not hear if we speak in a whisper.' The third said: 'If He hears when we speak aloud, then He surely hears when we whisper.' Then Allah revealed the verse: 'Or do they think that We hear not their secrets and their private conversations? Yes, [We do]...'” (Sahih al-Bukhari, Hadith 4817; Sahih Muslim, Hadith 2775)

3. Rejecting the Notion of Divine Offspring (Verses 81–82)

“Say, [O Muhammad], 'If the Most Merciful had a son, then I would be the first of [his] worshippers.' Exalted is the Lord of the heavens and the earth, Lord of the Throne, above what they describe.”

The Sunnah of Declaring Allah's Perfection (Tasbih)

Verse 82 uses the word Subhan ("Exalted/Glorified is the Lord...") to fiercely reject the blasphemous claims of the polytheists who claimed angels were daughters of Allah, or the Christians who claimed Jesus was the son of Allah.

The Sunnah establishes that validating this specific theological purity is the highest form of worship. Abu Hurayrah reported that the Prophet (ﷺ) said:

"Allah the Almighty says: 'The son of Adam denies Me and he has no right to do so, and he reviles Me and he has no right to do so... As for his reviling Me, it is his saying that I have a son, while I am the One, the Self-Sufficient Master. I beget not, nor was I begotten, and there is none co-equal or comparable unto Me.'" (Sahih al-Bukhari, Hadith 4974)

4. The Prophet's Complaint and the Command for Peace (Verses 88–89)

“And [Allah acknowledges] his saying, 'O my Lord, indeed these are a people who do not believe.' So turn away from them and say, 'Peace.' For they are going to know.”

The Prophet’s Pleading for His People

Verse 88 records the heavy-hearted cry of Prophet Muhammad (ﷺ) to Allah, grieving over his people’s stubborn refusal to accept the truth. The Sunnah captures this intense emotional weight; the Prophet (ﷺ) spent nights weeping and raising his hands in this exact manner.

Abdullah ibn Amr ibn al-Aas reported that the Prophet (ﷺ) recited Allah's words about previous prophets pleading for their nations, then raised his hands and wept, crying:

"O Allah, my nation, my nation!" Allah then sent the Angel Gabriel to him, saying: "O Gabriel, go to Muhammad—and your Lord knows best—and ask him: 'What makes you weep?'" Gabriel came to him and asked him, and the Messenger of Allah told him. Allah then said: "O Gabriel, go to Muhammad and say: 'Indeed, We will please you regarding your nation and We will not cause you grief.'" (Sahih Muslim, Book 1, Hadith 344)

The Sunnah of Salam (Peaceful Turning Away)

The Surah concludes with verse 89 ordering the Prophet to walk away with dignity and respond with "Salam" (Peace). This established a foundational Sunnah of the Prophet’s character: he never returned evil with evil, but rather forgave and turned away beautifully until Allah granted a decisive victory.