Surah 43 · Meccan · 89 Verses
الزخرف
SURAH AZ-ZUKHRUF
The Ornaments of Gold
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
وَٱلْكِتَٰبِ ٱلْمُبِينِ
By the clear Book,
إِنَّا جَعَلْنَٰهُ قُرْءَٰنًا عَرَبِيًّۭا لَّعَلَّكُمْ تَعْقِلُونَ
Indeed, We have made it an Arabic Qur’ān that you might understand.
أَفَنَضْرِبُ عَنكُمُ ٱلذِّكْرَ صَفْحًا أَن كُنتُمْ قَوْمًۭا مُّسْرِفِينَ
Then should We turn the message away, disregarding you, because you are a transgressing people?
وَكَمْ أَرْسَلْنَا مِن نَّبِىٍّۢ فِى ٱلْأَوَّلِينَ
And how many a prophet We sent among the former peoples,
وَمَا يَأْتِيهِم مِّن نَّبِىٍّ إِلَّا كَانُوا۟ بِهِۦ يَسْتَهْزِءُونَ
But there would not come to them a prophet except that they used to ridicule him.
وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ لَيَقُولُنَّ خَلَقَهُنَّ ٱلْعَزِيزُ ٱلْعَلِيمُ
And if you should ask them, "Who has created the heavens and the earth?" they would surely say, "They were created by the Exalted in Might, the Knowing,"
ٱلَّذِى جَعَلَ لَكُمُ ٱلْأَرْضَ مَهْدًۭا وَجَعَلَ لَكُمْ فِيهَا سُبُلًۭا لَّعَلَّكُمْ تَهْتَدُونَ
[The one] who has made for you the earth a bed and made for you upon it roads that you might be guided
وَٱلَّذِى نَزَّلَ مِنَ ٱلسَّمَآءِ مَآءًۢ بِقَدَرٍۢ فَأَنشَرْنَا بِهِۦ بَلْدَةًۭ مَّيْتًۭا ۚ كَذَٰلِكَ تُخْرَجُونَ
And who sends down rain from the sky in measured amounts, and We revive thereby a dead land - thus will you be brought forth -
وَٱلَّذِى خَلَقَ ٱلْأَزْوَٰجَ كُلَّهَا وَجَعَلَ لَكُم مِّنَ ٱلْفُلْكِ وَٱلْأَنْعَٰمِ مَا تَرْكَبُونَ
And who created the species, all of them, and has made for you of ships and animals those which you mount
لِتَسْتَوُۥا۟ عَلَىٰ ظُهُورِهِۦ ثُمَّ تَذْكُرُوا۟ نِعْمَةَ رَبِّكُمْ إِذَا ٱسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُوا۟ سُبْحَٰنَ ٱلَّذِى سَخَّرَ لَنَا هَٰذَا وَمَا كُنَّا لَهُۥ مُقْرِنِينَ
وَإِنَّآ إِلَىٰ رَبِّنَا لَمُنقَلِبُونَ
And indeed we, to our Lord, will [surely] return."
وَجَعَلُوا۟ لَهُۥ مِنْ عِبَادِهِۦ جُزْءًا ۚ إِنَّ ٱلْإِنسَٰنَ لَكَفُورٌۭ مُّبِينٌ
أَمِ ٱتَّخَذَ مِمَّا يَخْلُقُ بَنَاتٍۢ وَأَصْفَىٰكُم بِٱلْبَنِينَ
Or has He taken, out of what He has created, daughters and chosen you for [having] sons?
وَإِذَا بُشِّرَ أَحَدُهُم بِمَا ضَرَبَ لِلرَّحْمَٰنِ مَثَلًۭا ظَلَّ وَجْهُهُۥ مُسْوَدًّۭا وَهُوَ كَظِيمٌ
And when one of them is given good tidings of that which he attributes to the Most Merciful in comparison [i.e., a daughter], his face becomes dark, and he suppresses grief.
وَجَعَلُوا۟ ٱلْمَلَٰٓئِكَةَ ٱلَّذِينَ هُمْ عِبَٰدُ ٱلرَّحْمَٰنِ إِنَٰثًا ۚ أَشَهِدُوا۟ خَلْقَهُمْ ۚ سَتُكْتَبُ شَهَٰدَتُهُمْ وَيُسْـَٔلُونَ
And they described the angels, who are servants of the Most Merciful, as females. Did they witness their creation? Their testimony will be recorded, and they will be questioned.
وَقَالُوا۟ لَوْ شَآءَ ٱلرَّحْمَٰنُ مَا عَبَدْنَٰهُم ۗ مَّا لَهُم بِذَٰلِكَ مِنْ عِلْمٍ ۖ إِنْ هُمْ إِلَّا يَخْرُصُونَ
And they said, "If the Most Merciful had willed, we would not have worshipped them." They have of that no knowledge. They are not but misjudging.
أَمْ ءَاتَيْنَٰهُمْ كِتَٰبًۭا مِّن قَبْلِهِۦ فَهُم بِهِۦ مُسْتَمْسِكُونَ
Or have We given them a book before it [i.e., the Qur’ān] to which they are adhering?
بَلْ قَالُوٓا۟ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَىٰٓ أُمَّةٍۢ وَإِنَّا عَلَىٰٓ ءَاثَٰرِهِم مُّهْتَدُونَ
Rather, they say, "Indeed, we found our fathers upon a religion, and we are in their footsteps [rightly] guided."
وَكَذَٰلِكَ مَآ أَرْسَلْنَا مِن قَبْلِكَ فِى قَرْيَةٍۢ مِّن نَّذِيرٍ إِلَّا قَالَ مُتْرَفُوهَآ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَىٰٓ أُمَّةٍۢ وَإِنَّا عَلَىٰٓ ءَاثَٰرِهِم مُّقْتَدُونَ
And similarly, We did not send before you any warner into a city except that its affluent said, "Indeed, we found our fathers upon a religion, and we are, in their footsteps, following."
۞ قَٰلَ أَوَلَوْ جِئْتُكُم بِأَهْدَىٰ مِمَّا وَجَدتُّمْ عَلَيْهِ ءَابَآءَكُمْ ۖ قَالُوٓا۟ إِنَّا بِمَآ أُرْسِلْتُم بِهِۦ كَٰفِرُونَ
[Each warner] said, "Even if I brought you better guidance than that [religion] upon which you found your fathers?" They said, "Indeed we, in that with which you were sent, are disbelievers."
فَٱنتَقَمْنَا مِنْهُمْ ۖ فَٱنظُرْ كَيْفَ كَانَ عَٰقِبَةُ ٱلْمُكَذِّبِينَ
So We took retribution from them; then see how was the end of the deniers.
وَإِذْ قَالَ إِبْرَٰهِيمُ لِأَبِيهِ وَقَوْمِهِۦٓ إِنَّنِى بَرَآءٌۭ مِّمَّا تَعْبُدُونَ
And [mention, O Muḥammad], when Abraham said to his father and his people, "Indeed, I am disassociated from that which you worship
إِلَّا ٱلَّذِى فَطَرَنِى فَإِنَّهُۥ سَيَهْدِينِ
Except for He who created me; and indeed, He will guide me."
بَلْ مَتَّعْتُ هَٰٓؤُلَآءِ وَءَابَآءَهُمْ حَتَّىٰ جَآءَهُمُ ٱلْحَقُّ وَرَسُولٌۭ مُّبِينٌۭ
وَلَمَّا جَآءَهُمُ ٱلْحَقُّ قَالُوا۟ هَٰذَا سِحْرٌۭ وَإِنَّا بِهِۦ كَٰفِرُونَ
But when the truth came to them, they said, "This is magic, and indeed we are, concerning it, disbelievers."
أَهُمْ يَقْسِمُونَ رَحْمَتَ رَبِّكَ ۚ نَحْنُ قَسَمْنَا بَيْنَهُم مَّعِيشَتَهُمْ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا ۚ وَرَفَعْنَا بَعْضَهُمْ فَوْقَ بَعْضٍۢ دَرَجَٰتٍۢ لِّيَتَّخِذَ بَعْضُهُم بَعْضًۭا سُخْرِيًّۭا ۗ وَرَحْمَتُ رَبِّكَ خَيْرٌۭ مِّمَّا يَجْمَعُونَ
Do they distribute the mercy of your Lord? It is We who have apportioned among them their livelihood in the life of this world and have raised some of them above others in degrees [of rank] that they may make use of one another for service. But the mercy of your Lord is better than whatever they accumulate.
وَلَوْلَآ أَن يَكُونَ ٱلنَّاسُ أُمَّةًۭ وَٰحِدَةًۭ لَّجَعَلْنَا لِمَن يَكْفُرُ بِٱلرَّحْمَٰنِ لِبُيُوتِهِمْ سُقُفًۭا مِّن فِضَّةٍۢ وَمَعَارِجَ عَلَيْهَا يَظْهَرُونَ
And if it were not that the people would become one community [of disbelievers],1440 We would have made for those who disbelieve in the Most Merciful - for their houses - ceilings and stairways of silver upon which to mount.
وَلِبُيُوتِهِمْ أَبْوَٰبًۭا وَسُرُرًا عَلَيْهَا يَتَّكِـُٔونَ
And for their houses - doors and couches [of silver] upon which to recline
وَزُخْرُفًۭا ۚ وَإِن كُلُّ ذَٰلِكَ لَمَّا مَتَٰعُ ٱلْحَيَوٰةِ ٱلدُّنْيَا ۚ وَٱلْءَاخِرَةُ عِندَ رَبِّكَ لِلْمُتَّقِينَ
And gold ornament. But all that is not but the enjoyment of worldly life. And the Hereafter with your Lord is for the righteous.
وَمَن يَعْشُ عَن ذِكْرِ ٱلرَّحْمَٰنِ نُقَيِّضْ لَهُۥ شَيْطَٰنًۭا فَهُوَ لَهُۥ قَرِينٌۭ
And whoever is blinded from remembrance of the Most Merciful - We appoint for him a devil, and he is to him a companion.
وَإِنَّهُمْ لَيَصُدُّونَهُمْ عَنِ ٱلسَّبِيلِ وَيَحْسَبُونَ أَنَّهُم مُّهْتَدُونَ
And indeed, they [i.e., the devils] avert them from the way [of guidance] while they think that they are [rightly] guided
حَتَّىٰٓ إِذَا جَآءَنَا قَالَ يَٰلَيْتَ بَيْنِى وَبَيْنَكَ بُعْدَ ٱلْمَشْرِقَيْنِ فَبِئْسَ ٱلْقَرِينُ
Until, when he comes to Us [at Judgement], he says [to his companion], "How I wish there was between me and you the distance between the east and west; and what a wretched companion."
وَلَن يَنفَعَكُمُ ٱلْيَوْمَ إِذ ظَّلَمْتُمْ أَنَّكُمْ فِى ٱلْعَذَابِ مُشْتَرِكُونَ
And never will it benefit you that Day, when you have wronged, that you are [all] sharing in the punishment.
أَفَأَنتَ تُسْمِعُ ٱلصُّمَّ أَوْ تَهْدِى ٱلْعُمْىَ وَمَن كَانَ فِى ضَلَٰلٍۢ مُّبِينٍۢ
Then will you make the deaf hear, [O Muḥammad], or guide the blind or he who is in clear error?
فَإِمَّا نَذْهَبَنَّ بِكَ فَإِنَّا مِنْهُم مُّنتَقِمُونَ
And whether [or not] We take you away [in death], indeed, We will take retribution upon them.
أَوْ نُرِيَنَّكَ ٱلَّذِى وَعَدْنَٰهُمْ فَإِنَّا عَلَيْهِم مُّقْتَدِرُونَ
Or whether [or not] We show you that which We have promised them, indeed, We are Perfect in Ability.
فَٱسْتَمْسِكْ بِٱلَّذِىٓ أُوحِىَ إِلَيْكَ ۖ إِنَّكَ عَلَىٰ صِرَٰطٍۢ مُّسْتَقِيمٍۢ
So adhere to that which is revealed to you. Indeed, you are on a straight path.
وَسْـَٔلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَآ أَجَعَلْنَا مِن دُونِ ٱلرَّحْمَٰنِ ءَالِهَةًۭ يُعْبَدُونَ
And ask those We sent before you of Our messengers; have We made besides the Most Merciful deities to be worshipped?
وَلَقَدْ أَرْسَلْنَا مُوسَىٰ بِـَٔايَٰتِنَآ إِلَىٰ فِرْعَوْنَ وَمَلَإِي۟هِۦ فَقَالَ إِنِّى رَسُولُ رَبِّ ٱلْعَٰلَمِينَ
And certainly did We send Moses with Our signs to Pharaoh and his establishment, and he said, "Indeed, I am the messenger of the Lord of the worlds."
فَلَمَّا جَآءَهُم بِـَٔايَٰتِنَآ إِذَا هُم مِّنْهَا يَضْحَكُونَ
But when he brought them Our signs, at once they laughed at them.
وَمَا نُرِيهِم مِّنْ ءَايَةٍ إِلَّا هِىَ أَكْبَرُ مِنْ أُخْتِهَا ۖ وَأَخَذْنَٰهُم بِٱلْعَذَابِ لَعَلَّهُمْ يَرْجِعُونَ
And We showed them not a sign except that it was greater than its sister, and We seized them with affliction that perhaps they might return [to faith].
وَقَالُوا۟ يَٰٓأَيُّهَ ٱلسَّاحِرُ ٱدْعُ لَنَا رَبَّكَ بِمَا عَهِدَ عِندَكَ إِنَّنَا لَمُهْتَدُونَ
And they said [to Moses], "O magician, invoke for us your Lord by what He has promised you. Indeed, we will be guided."
فَلَمَّا كَشَفْنَا عَنْهُمُ ٱلْعَذَابَ إِذَا هُمْ يَنكُثُونَ
But when We removed from them the affliction, at once they broke their word.
About This Surah
Surah Az-Zukhruf challenges people who confuse wealth and social rank with truth. It criticizes inherited worship followed without evidence, recounts Abraham’s rejection of idolatry, recalls Moses before Pharaoh and presents Jesus as a servant and sign. The chapter repeatedly exposes worldly ornament as temporary and unreliable.
The opening describes the Quran as a clear Arabic recitation grounded in a higher source. Opponents are asked whether warning should stop because they act excessively.
A major argument challenges the claim that God has daughters while people prefer sons for themselves. The surah rejects assigning gendered kinship to angels and criticizes claims made without knowledge.
People defend idolatry by saying they found their ancestors on a path. The Quranic response is not a rejection of all tradition; it challenges tradition that refuses better guidance.
Abraham declares separation from what his people worship except the One who created him. The chapter then examines why revelation did not come to a wealthy man from a major town. This exposes the assumption that economic status determines spiritual authority.
A striking passage suggests that, if people would not become one community in disbelief, disbelievers might have received houses of silver and worldly ornament. These goods are described as temporary enjoyment, not proof of divine favor.
Moses and Pharaoh illustrate the same status error: Pharaoh points to his kingdom and rivers and mocks Moses’s limited worldly display. Jesus is presented as a servant given favor and made an example. The chapter rejects division over him and calls to worship God alone.
Gold, luxury, roofs, doors, and worldly ornament are described as temporary and potentially misleading, not as proof that poverty is virtuous in itself or wealth automatically corrupt.
The chapter challenges contradictory claims about angels and daughters; its polemic must not become contempt for girls or women.
Jesus is presented as a servant and sign within Quranic theology.
Interfaith disagreement should be stated accurately without hostility toward Christians.
Core Themes
- Wealth is not a measure of truth.
- Inherited belief requires moral and evidentiary examination.
- Angels are not divine children.
- Prophets may lack elite status.
- Jesus is honored without being worshiped.
- Worldly ornament is temporary.
Structure
Verses 1-14: Clear revelation, creation and travel — 1-14
This movement covers clear revelation, creation and travel in Surah Az-Zukhruf. Read verses 1-14 as a connected section whose placement, transitions, and stated limits govern responsible interpretation rather than isolating one phrase as a ruling or promise.
Verses 15-25: False kinship claims and inherited religion — 15-25
This movement covers false kinship claims and inherited religion in Surah Az-Zukhruf. Read verses 15-25 as a connected section whose placement, transitions, and stated limits govern responsible interpretation rather than isolating one phrase as a ruling or promise.
Verses 26-45: Abraham, revelation and worldly ornament — 26-45
This movement covers abraham, revelation and worldly ornament in Surah Az-Zukhruf. Read verses 26-45 as a connected section whose placement, transitions, and stated limits govern responsible interpretation rather than isolating one phrase as a ruling or promise.
Verses 46-56: Moses and Pharaoh’s status claims — 46-56
This movement covers moses and pharaoh’s status claims in Surah Az-Zukhruf. Read verses 46-56 as a connected section whose placement, transitions, and stated limits govern responsible interpretation rather than isolating one phrase as a ruling or promise.
Verses 57-67: Jesus, dispute and final friendship — 57-67
This movement covers jesus, dispute and final friendship in Surah Az-Zukhruf. Read verses 57-67 as a connected section whose placement, transitions, and stated limits govern responsible interpretation rather than isolating one phrase as a ruling or promise.
Verses 68-89: Paradise, accountability and prophetic patience — 68-89
This movement covers paradise, accountability and prophetic patience in Surah Az-Zukhruf. Read verses 68-89 as a connected section whose placement, transitions, and stated limits govern responsible interpretation rather than isolating one phrase as a ruling or promise.
Reading Guide
Reading step 1
Track every place wealth or rank is used as an argument. Keep the cited passage, its immediate sequence, and the interpretation limits visible before applying it to a contemporary question.
Reading step 2
Do not turn criticism of inherited error into contempt for family or culture. Keep the cited passage, its immediate sequence, and the interpretation limits visible before applying it to a contemporary question.
Reading step 3
Read Jesus passages accurately and respectfully. Keep the cited passage, its immediate sequence, and the interpretation limits visible before applying it to a contemporary question.
Reading step 4
Avoid prosperity theology from worldly-goods verses. Keep the cited passage, its immediate sequence, and the interpretation limits visible before applying it to a contemporary question.
Key Passages
Creation and travel — 9-14
This passage addresses creation and travel. Read the cited verses in their immediate sequence and alongside the surah’s wider argument; the description does not become a stand-alone legal ruling, diagnosis, prediction, private enforcement power, or guaranteed worldly result.
Angels and inherited religion — 19-25
This passage addresses angels and inherited religion. Read the cited verses in their immediate sequence and alongside the surah’s wider argument; the description does not become a stand-alone legal ruling, diagnosis, prediction, private enforcement power, or guaranteed worldly result.
Abraham — 26-28
This passage addresses Abraham. Read the cited verses in their immediate sequence and alongside the surah’s wider argument; the description does not become a stand-alone legal ruling, diagnosis, prediction, private enforcement power, or guaranteed worldly result.
Elite status and ornament — 31-35
This passage addresses elite status and ornament. Read the cited verses in their immediate sequence and alongside the surah’s wider argument; the description does not become a stand-alone legal ruling, diagnosis, prediction, private enforcement power, or guaranteed worldly result.
Moses and Pharaoh — 46-56
This passage addresses Moses and Pharaoh. Read the cited verses in their immediate sequence and alongside the surah’s wider argument; the description does not become a stand-alone legal ruling, diagnosis, prediction, private enforcement power, or guaranteed worldly result.
Jesus and worship — 57-65
This passage addresses Jesus and worship. Read the cited verses in their immediate sequence and alongside the surah’s wider argument; the description does not become a stand-alone legal ruling, diagnosis, prediction, private enforcement power, or guaranteed worldly result.
Friendships and accountability — 67
This passage addresses friendships and accountability. Read the cited verses in their immediate sequence and alongside the surah’s wider argument; the description does not become a stand-alone legal ruling, diagnosis, prediction, private enforcement power, or guaranteed worldly result.
Rejection of divine offspring and patience — 81-89
This passage addresses rejection of divine offspring and patience. Read the cited verses in their immediate sequence and alongside the surah’s wider argument; the description does not become a stand-alone legal ruling, diagnosis, prediction, private enforcement power, or guaranteed worldly result.
Recitation Note
No exclusive time, fixed repetition count, or guaranteed worldly outcome is asserted here for reciting Surah Az-Zukhruf. Reading it is worship and study; any claim about protection, healing, provision, marriage, political success, or a prescribed number requires separate exact evidence and carefully limited wording.
Interpretation Limits
- Interfaith passages must not become hostility toward Christians.
- Wealth is not automatically condemned; its use as spiritual proof is.
- The phrase involving divine offspring requires careful theological translation.
- Afterlife descriptions should not be expanded into unsourced imagery.
- The chapter does not authorize social contempt toward wealthy or poor people.
- Worldly ornament is not proof of divine approval, but lawful wealth is not automatically condemned.
- The polemic about daughters and angels must not become misogyny or contempt for girls.
- Claims about Jesus should be stated as Quranic theology without harassment of Christians.