سُوْرَةُ الزُّخْرُفِ

Surah Az-Zukhruf (43) — Ayah 29

Ornaments of gold · Meccan · Juz 25 · Page 491

بَلْ مَتَّعْتُ هَـٰٓؤُلَآءِ وَءَابَآءَهُمْ حَتَّىٰ جَآءَهُمُ ٱلْحَقُّ وَرَسُولٌ مُّبِينٌ ﴿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 Qur’ân), and a Messenger (Muhammad صلى الله عليه و سلم) making things clear.
بَلْ bal Nay
مَتَّعْتُ mattaʿtu I gave enjoyment
هَـٰٓؤُلَآءِ hāulāi (to) these
وَءَابَآءَهُمْ waābāahum and their forefathers
حَتَّىٰ ḥattā until
جَآءَهُمُ jāahumu came to them
ٱلْحَقُّ l-ḥaqu the truth
وَرَسُولٌۭ warasūlun and a Messenger
مُّبِينٌۭ mubīnun clear

Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.

(Ayah 29) {بَلْ مَتَّعْتُ هٰۤؤُلَآءِ وَ اٰبَآءَهُمْ … :} This is the answer to the question of whether the descendants of Ibrahim (peace be upon him), for whom he left the statement so that if they fell into shirk they might return, actually did return. It is said, no, not all of them returned. Rather, these people, meaning the Quraysh and their forefathers, instead of being seized immediately for their disbelief and shirk, were given respite to return, and the provisions and wealth of the world were given to them for a certain period to live and benefit from. But they considered these worldly pleasures as their ultimate goal and became so intoxicated by them that they forgot the way of Ibrahim (peace be upon him), until this truth and the clear Messenger came to them. {’’ الْحَقُّ ‘‘} refers to the Quran, and {’’ رَسُوْلٌ مُّبِيْنٌ ‘‘} means a Messenger who explains clearly, and also a clear Messenger, that is, whose being a true Messenger is absolutely evident.

Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.

29. 1. From here, the blessings that Allah bestowed upon them are being mentioned again, and after granting these blessings, He did not hasten the punishment but gave them full respite, by which they were deceived and became slaves to their desires.

29. 2. By "the truth" is meant the Quran, and by "the Messenger" is meant Muhammad, the Messenger of Allah ﷺ. مُبِیْن is an attribute of the Messenger, meaning one who explains clearly; the message of his prophethood is clear and evident, there is no doubt or uncertainty in it.

Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.

29. Rather, I allowed them and their forefathers to enjoy life [27] until the truth and a clear messenger [28] came to them.

[27] The matter is not as you are saying, but rather the opposite is true: you have deliberately forgotten the teachings of Sayyiduna Ibrahimؑ and have paid no heed to his testament. The provisions and blessings that Allah granted to you and your forefathers made you so absorbed in their enjoyment that you became completely heedless of Allah. These polytheistic customs became the support of your luxurious lifestyle, which you are now unwilling to abandon.
[28] One meaning of ﴿رَسُوْلٌ مُّبِيْنٌ﴾ is that this Messenger is one who explains the paths of shirk and Tawheed to you clearly and openly. And the second meaning is that such a Messenger has come whose being a Messenger is absolutely clear.