سُوْرَةُ الزُّخْرُفِ
Surah Az-Zukhruf (43) — Ayah 57
۞ وَلَمَّا ضُرِبَ ٱبْنُ مَرْيَمَ مَثَلًا إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ ﴿57﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And when the son of Maryam (Mary) is quoted as an example [i.e. ‘Îsâ (Jesus) is worshipped like their idols], behold, your people cry aloud (laugh out at the example).
Word by Word — Arabic, Transliteration & Meaning
۞ وَلَمَّا
walammā
And when
ضُرِبَ
ḍuriba
is presented
ٱبْنُ
ub'nu
(the) son
مَرْيَمَ
maryama
(of) Maryam
مَثَلًا
mathalan
(as) an example
إِذَا
idhā
behold
قَوْمُكَ
qawmuka
Your people
مِنْهُ
min'hu
about it
يَصِدُّونَ
yaṣiddūna
laughed aloud
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 57) {وَ لَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلًا … :} Just as the Messenger of Allah (peace and blessings be upon him) used to mention all the prophets with honor and respect, he would also always mention ‘Isa (peace be upon him) with honor and reverence, and would give his example with Adam (peace be upon him): just as the creation of Adam (peace be upon him) without a mother and father is a wondrous manifestation of Allah’s power, similarly, the birth of ‘Isa (peace be upon him) without a father is also a wondrous manifestation of His power. After migrating to Madinah, upon the arrival of the delegation of Najran, Allah Almighty said in Surah Al ‘Imran: « اِنَّ مَثَلَ عِيْسٰى عِنْدَ اللّٰهِ كَمَثَلِ اٰدَمَ خَلَقَهٗ مِنْ تُرَابٍ ثُمَّ قَالَ لَهٗ كُنْ فَيَكُوْنُ» [آل عمران : ۵۹ ] “Indeed, the example of ‘Isa in the sight of Allah is like that of Adam: He created him from a little dust, then said to him, ‘Be,’ so he is.”
In the previous verses, after refuting the idolaters of Makkah regarding their worship of angels, it was said: « وَ سْـَٔلْ مَنْ اَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رُّسُلِنَاۤ اَجَعَلْنَا مِنْ دُوْنِ الرَّحْمٰنِ اٰلِهَةً يُّعْبَدُوْنَ » [ الزخرف : ۴۵ ] “And ask those of Our messengers whom We sent before you: Did We ever appoint gods to be worshipped besides the Most Merciful?” Upon this, one of the idolaters raised the objection regarding the divinity of ‘Isa ibn Maryam (peace be upon them). At the same time, other idolaters began to make noise, saying: Look at the Messiah (peace be upon him)! The Christians worship him, yet Muslims mention his name with honor. Our idols and deities are angels—are our gods, the angels, better, or are the Christians’ god, ‘Isa (peace be upon him), better? Then why is his name mentioned with honor, and why are our idols spoken of badly? After much contemplation and study of numerous tafsirs, keeping in view the words of the verses and their context, I have mentioned the interpretation that I understood. (And Allah knows best.) Ibn ‘Ashur said: “This passage is among the most difficult passages of the Noble Qur’an.” Shah ‘Abdul Qadir writes: “That is, when their mention comes in the Qur’an, they object, saying that others also worship them, so why do you remember them with praise and speak ill of our objects of worship (gods, idols)?” (Muwadhih)
In the previous verses, after refuting the idolaters of Makkah regarding their worship of angels, it was said: « وَ سْـَٔلْ مَنْ اَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رُّسُلِنَاۤ اَجَعَلْنَا مِنْ دُوْنِ الرَّحْمٰنِ اٰلِهَةً يُّعْبَدُوْنَ » [ الزخرف : ۴۵ ] “And ask those of Our messengers whom We sent before you: Did We ever appoint gods to be worshipped besides the Most Merciful?” Upon this, one of the idolaters raised the objection regarding the divinity of ‘Isa ibn Maryam (peace be upon them). At the same time, other idolaters began to make noise, saying: Look at the Messiah (peace be upon him)! The Christians worship him, yet Muslims mention his name with honor. Our idols and deities are angels—are our gods, the angels, better, or are the Christians’ god, ‘Isa (peace be upon him), better? Then why is his name mentioned with honor, and why are our idols spoken of badly? After much contemplation and study of numerous tafsirs, keeping in view the words of the verses and their context, I have mentioned the interpretation that I understood. (And Allah knows best.) Ibn ‘Ashur said: “This passage is among the most difficult passages of the Noble Qur’an.” Shah ‘Abdul Qadir writes: “That is, when their mention comes in the Qur’an, they object, saying that others also worship them, so why do you remember them with praise and speak ill of our objects of worship (gods, idols)?” (Muwadhih)
