سُوْرَةُ الزُّخْرُفِ
Surah Az-Zukhruf (43) — Ayah 4
وَإِنَّهُۥ فِىٓ أُمِّ ٱلْكِتَـٰبِ لَدَيْنَا لَعَلِىٌّ حَكِيمٌ ﴿4﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And verily, it (this Qur’ân) is in the Mother of the Book (i.e. Al-Lauh Al-Mahfûz), with Us, indeed exalted, full of wisdom.
Word by Word — Arabic, Transliteration & Meaning
وَإِنَّهُۥ
wa-innahu
And indeed, it
فِىٓ
fī
(is) in
أُمِّ
ummi
(the) Mother
ٱلْكِتَـٰبِ
l-kitābi
(of) the Book
لَدَيْنَا
ladaynā
with Us
لَعَلِىٌّ
laʿaliyyun
surely exalted
حَكِيمٌ
ḥakīmun
full of wisdom
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
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 4) ➊ The meaning of {وَ اِنَّهٗ فِيْۤ اُمِّ الْكِتٰبِ: ’’ اُمِّ الْكِتٰبِ ‘‘} is "the origin of the Book." Most commentators have taken this to mean the Preserved Tablet (al-Lawh al-Mahfuz), from where all heavenly books have been revealed, as He said: « بَلْ هُوَ قُرْاٰنٌ مَّجِيْدٌ (21) فِيْ لَوْحٍ مَّحْفُوْظٍ» [البروج : ۲۱، ۲۲ ] "Rather, it is a glorious Qur'an. In a tablet that is protected (written)." And He said: «اِنَّهٗ لَقُرْاٰنٌ كَرِيْمٌ (77) فِيْ كِتٰبٍ مَّكْنُوْنٍ (78) لَّا يَمَسُّهٗۤ اِلَّا الْمُطَهَّرُوْنَ (79) تَنْزِيْلٌ مِّنْ رَّبِّ الْعٰلَمِيْنَ » [ الواقعۃ : ۷۷ تا ۸۰ ] "That indeed, it is surely a noble recitation. In a book that is kept hidden. None touch it except those who are greatly purified. Sent down from the Lord of all the worlds."
Some commentators have said that by {’’ اُمِّ الْكِتٰبِ ‘‘} is meant the knowledge of Allah, which is the origin of every heavenly book. The origin of the Preserved Tablet is also that, as He said: «وَ اِنَّكَ لَتُلَقَّى الْقُرْاٰنَ مِنْ لَّدُنْ حَكِيْمٍ عَلِيْمٍ» [ النمل : ۶ ] "And indeed, you are being given this Qur'an from the presence of One who is full of wisdom, all-knowing."
➋ Both {لَدَيْنَا لَعَلِيٌّ حَكِيْمٌ: ’’لَدَيْ‘‘} and {’’عِنْدَ‘‘} mean "with someone," but {’’لَدَيْ‘‘} is for special nearness and {’’عِنْدَ‘‘} for general. Thus, {’’اَلْمَالُ عِنْدَ زَيْدٍ‘‘} (the wealth is with Zaid) is used for the wealth that is present with him and also for the wealth that is in his treasury, whereas {’’اَلْمَالُ لَدَيْ زَيْدٍ‘‘} is used only for the wealth that is present with him. (Tafsir Thanai) {’’ لَعَلِيٌّ ‘‘} That is, this Qur'an is in Our knowledge (or in the Preserved Tablet), with Us, meaning in Our special nearness, of very high rank; in the highest assembly, it has a very lofty status, superior and exalted above all books and all knowledge. {’’ حَكِيْمٌ ‘‘} That is, filled with perfect wisdom and words of insight; every statement of it is full of wisdom and exactly in accordance with sound reason. The meaning of {’’ حَكِيْمٌ ‘‘} is also "firm," that is, this Qur'an is so strong and firm that neither can falsehood be mixed into it in any way, nor can falsehood stand against it, as He said: « لَا يَاْتِيْهِ الْبَاطِلُ مِنْۢ بَيْنِ يَدَيْهِ وَ لَا مِنْ خَلْفِهٖ تَنْزِيْلٌ مِّنْ حَكِيْمٍ حَمِيْدٍ» [ حٰمٓ السجدۃ : ۴۲ ] "Falsehood does not come to it from before it nor from behind it; sent down from One who is full of wisdom, worthy of all praise." See also Surah Hud (1). The purpose of this verse is to impress upon the mind the value and status of this Qur'an with Allah, so that no one, by considering it insignificant, is deprived of believing in it and benefiting from it. The same lofty status is expressed with the words {’’ اِنَّهٗ لَقُرْاٰنٌ كَرِيْمٌ ‘‘} and {’’ بَلْ هُوَ قُرْاٰنٌ مَّجِيْدٌ ‘‘}. See Surah Waqi'ah (77) and Surah Buruj (21).
Some commentators have said that by {’’ اُمِّ الْكِتٰبِ ‘‘} is meant the knowledge of Allah, which is the origin of every heavenly book. The origin of the Preserved Tablet is also that, as He said: «وَ اِنَّكَ لَتُلَقَّى الْقُرْاٰنَ مِنْ لَّدُنْ حَكِيْمٍ عَلِيْمٍ» [ النمل : ۶ ] "And indeed, you are being given this Qur'an from the presence of One who is full of wisdom, all-knowing."
➋ Both {لَدَيْنَا لَعَلِيٌّ حَكِيْمٌ: ’’لَدَيْ‘‘} and {’’عِنْدَ‘‘} mean "with someone," but {’’لَدَيْ‘‘} is for special nearness and {’’عِنْدَ‘‘} for general. Thus, {’’اَلْمَالُ عِنْدَ زَيْدٍ‘‘} (the wealth is with Zaid) is used for the wealth that is present with him and also for the wealth that is in his treasury, whereas {’’اَلْمَالُ لَدَيْ زَيْدٍ‘‘} is used only for the wealth that is present with him. (Tafsir Thanai) {’’ لَعَلِيٌّ ‘‘} That is, this Qur'an is in Our knowledge (or in the Preserved Tablet), with Us, meaning in Our special nearness, of very high rank; in the highest assembly, it has a very lofty status, superior and exalted above all books and all knowledge. {’’ حَكِيْمٌ ‘‘} That is, filled with perfect wisdom and words of insight; every statement of it is full of wisdom and exactly in accordance with sound reason. The meaning of {’’ حَكِيْمٌ ‘‘} is also "firm," that is, this Qur'an is so strong and firm that neither can falsehood be mixed into it in any way, nor can falsehood stand against it, as He said: « لَا يَاْتِيْهِ الْبَاطِلُ مِنْۢ بَيْنِ يَدَيْهِ وَ لَا مِنْ خَلْفِهٖ تَنْزِيْلٌ مِّنْ حَكِيْمٍ حَمِيْدٍ» [ حٰمٓ السجدۃ : ۴۲ ] "Falsehood does not come to it from before it nor from behind it; sent down from One who is full of wisdom, worthy of all praise." See also Surah Hud (1). The purpose of this verse is to impress upon the mind the value and status of this Qur'an with Allah, so that no one, by considering it insignificant, is deprived of believing in it and benefiting from it. The same lofty status is expressed with the words {’’ اِنَّهٗ لَقُرْاٰنٌ كَرِيْمٌ ‘‘} and {’’ بَلْ هُوَ قُرْاٰنٌ مَّجِيْدٌ ‘‘}. See Surah Waqi'ah (77) and Surah Buruj (21).
