إِلَيْهِ يُرَدََُّ ْ 1184 الزخرف
حم ﴿۱﴾ وَالْكِتَابِ الْمُبِينِ ﴿۲﴾ إِنَّا جَعَلْنَاهُ قُرْآنًا عَرَبِيًّا لَعَلَّكُمْ تَعْقِلُونَ ﴿۳﴾ وَإِنَّهُ فِي أُمِّ الْكِتَابِ لَدَيْنَا لَعَلِيٌّ حَكِيمٌ ﴿۴﴾
﴾1﴿ Haa-Meeem
﴾2﴿ Wal Kitaabil Mubeen
﴾3﴿ Innaa ja'alnaahu Quraanan 'Arabiyyal la'allakum ta'qiloon
﴾4﴿ Wa innahoo feee Ummil Kitaabi Ladainaa la'aliyyun hakeem
﴾1﴿ Haa-Meeem
﴾2﴿ By the clear and explanatory Book, it is an oath
﴾3﴿ (It testifies) that indeed, We have sent down this Quran in the Arabic language so that you may use reason
﴾4﴿ And indeed, it is in the Mother of the Book with Us, exalted and full of wisdom
Relevancy:
This Surah shares multiple aspects with Surah Ash-Shura.
The first aspect: In Surah Ash-Shura, there was a command to establish the Quran as the proof of the monotheists, whereas in this Surah, there is skepticism towards the arguments of the polytheists.
The second aspect: In the previous Surah, there was a refutation of some doubts raised by the polytheists, whereas in this Surah, there is a refutation of their most well-known doubt—compulsory intercessory polytheism.
Claim of this surah:
The refutation of the arguments of the polytheists includes:
The first argument: They claim that Allah's will permits polytheism.
The second argument: Their belief in intercessory polytheism.
The third argument: Their adherence to the traditions of their ancestors (as mentioned in 20:86, 22:8).
Through this, there is a refutation of various forms of polytheism:
Polytheism in worship
Polytheism in supplication
Polytheism in control and authority
The belief in Allah taking a child
This refutation is established using three textual (scriptural) evidences and eight rational arguments.
Summary of the surah:
This Surah is divided into three sections:
The first section (up to verse 36):
It establishes the truthfulness of the Quran through nine methods.
It includes warnings and worldly threats.
It presents four rational arguments.
It warns the polytheists using the angels and two arguments related to them.
It provides a scriptural argument from Prophet Ibrahim (peace be upon him).
It includes two further warnings and encourages detachment from worldly life.
[1,2] In this section, the Quran is mentioned for the purpose of presenting testimony and its details. The explanation of this was previously discussed at the beginning of Surah Yasin.
[3] The response to the oath in this passage conveys that the clarity of the Quran is at its highest level, serving as proof that it is the Book of Allah, not of any human. Additionally, it is a comprehensible Book for every person of intellect.
(Question:)
The apparent meaning of "جعلنا" (We have made) is creation. Does this indicate that the Quran is created, whereas the correct belief is that the Quran is uncreated and is an attribute of Allah?
(Answer:)
First response: The intent in this verse is to describe the Quran’s Arabic nature in order to encourage the Arab audience to accept it. The word "جعلنا" here means "to render" or "to make it accessible", meaning Allah has revealed the Quran in the Arabic language.
2. Second response: Imam Qurtubi stated that "جعلنا" can mean:
"سَمَّينا" (We have named it as such)
"صفنا" (We have described it)
"انزلناه و بيّناه" (We have revealed it and clarified it).
Among these, the meaning of "انزلناه" (We revealed it) is the strongest, as this wording is frequently used in the Quran.
Refutation of a false interpretation:
Some scholars, such as Fakhr al-Din al-Razi and al-Shirbini, have suggested that this verse refers to the verbal (لفظی) aspect of the Quran, which they claim is created. However, this interpretation is incorrect because:
Dividing speech into "verbal" (لفظی) and "conceptual" (نفسی) categories is a later innovation.
The Quran explicitly states that it is "heard," "recited," and "read," affirming that it is the Speech of Allah (کلام الله).
The stance of Imam Abu Hanifa:
Imam Abu Hanifa (May Allah be pleased with him) affirmed in Sharh al-Akbar that the Quran is uncreated.
In Sharh ‘Aqeedat al-Tahawiyyah (p. 188), this belief is detailed further.
Imam al-Dhahabi, in al-‘Uluw li’l-‘Ali al-Ghaffar, narrated a debate between Imam Abu Yusuf and Imam Abu Hanifa, wherein Abu Hanifa ultimately agreed with Abu Yusuf and stated:
"Whoever says the Quran is created is a disbeliever (کافر)."
[4] And indeed, it is in the Mother of the Book with Us, exalted and full of wisdom.