Overview - Surah 25: al-Furqan (The Criterion )
The Surah answers some of the objections of the non-believers against the Qur'an and the teachings of Islam. It also presents the character of the Believers as criteria to prove the truth of Islam.
Sections:
- Prophet Muhammad came as a Warner for the whole world. The evil of Shirk. The objections of those who denied the Prophet and his message.
- The Punishment of those who deny Allah and His message.
- Non-believers' demand to see the angels or Allah. Non-believers say why the whole Qur'an was not sent down at once.
- Examples of the people of Prophets Moses, Aaron, Noah and 'Ad, Thamud and the People of al-Rass.
- Examples from the natural world: shadows, night and day, winds of rain, oceans with two different types of waters, creation of human beings, creation of the heaven and earth in six days.
- The character and qualities of the most faithful servants of Allah.
Surah al-Furqan [The Criterion] takes its name from the first Ayat, تَبَارَكَ الَّذِي نَزَّلَ الْفُرْقَانَ عَلَىٰ عَبْدِهِ "Blessed is He who sent down the Criterion upon His Servant..." [25:1]
This Surah has 77 Ayat.
Overview
Total Ayat | 77 |
Total Words * | 893 |
Root Words * | 257 |
Unique Root Words * | 3 |
Makki / Madani | Makki |
Chronological Order* | 42nd (according to Ibn Abbas) |
Year of Revelation* | 8th year of Prophethood |
Events during/before this Surah*
Boycott of Banu Hashim Yr 2, Boycott of Banu Hashim Yr 1, 2nd Migration to Abyssinia, Physical beating and torture of some Muslims - 1st Migration of Muslims to Abyssinia, Public Invitation to Islam - Persecution of Muslims; antagonism - ridicule - derision - accusation - abuse and false propaganda., Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam
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Events during/after still to occur*
Boycott of Banu Hashim Yr 3,Death of Abu Talib - Death of Khadijah - Stoning at Ta'if - al-Isra wal Mi'raj - Night Journey,1st Pledge of Aqabah,2nd Pledge of Aqabah,,Migration from Makkah to Madinah - Building of Masjid Nabi in Madinah - Treaty with Jews of Madinah - Marriage of Prophet to Aishah,Change of Qiblah from Jerusalem to Makkah - Battle of Badr,Battle of Uhud,,Battle of Ahzab - Expedition of Banu Quraydhah,Treaty of Hudaiybiyah - Letters to Kings and Rulers,,Conquest of Makkah - Battle of Hunain,Hajj led by Abu Bakr - Expedition of Tabuk,Farewell Hajj by Prophet - Death of Prophet - End of Divine Revelation
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Names of Prophets Mentioned
Nuh, Musa, Harun
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Surah Index
‘Aad, Aaron, Al Rass, God (remembering him standing--- sitting--- lying down) , Angels, Astronomy (celestial mechanics) (moon), Astronomy (celestial mechanics) (sun), Astronomy (constellations) , Beasts, Behaviour (community should be moderate) , Biology (living things made of water) , Charity (niggardliness) , Commandments (general religious) , Contract Law (witnesses told to be truthful) , Deities (none besides God) , Disbelievers (striving hard against) , Earth (creation of) (in six days), Earth (rotation of) , Hell, Iblis, Jihad (striving hard against disbelievers) , Judgement (Day) , Judgement (Day) (and clouds will burst apart), Killing (don’t) , Knowledge (obligation upon man to obtain and impart) , Marriage, Marriage (adultery) (forbidden), Moses, Night, Noah, Noah (flood) , Prayer (prostration) , Prophet (only mortal human) , Qur’an, Religion, Resurrection (Day) , Resurrection (of humans) , Resurrection (of soul) , Revelation, Thamud, Water (two great bodies of) , Weather (clouds) , Weather (rain) , Weather (wind)
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Theme 1: The Qur'an is the critereon between truth and falsehood
The Surah deals with the doubts and objections that were being raised against the Qur’an, the Prophethood of Muhammad and his teachings by the disbelievers of Makkah. Appropriate answers to each and every objection have been given and the people have been warned of the consequences of rejecting the Truth. At the end of the Surah a clear picture of the moral superiority of the Believers has been depicted as in the beginning of Surah 23: al-Mu’minun (The Believers) as if to say ‘Here is the criterion for distinguishing the genuine from the counterfeit. This is the noble character of those people who have believed in and followed the teachings of the Prophet and this is the kind of people that he is trying to train. You may yourselves compare and contrast this type of people with those Arabs who have not as yet accepted the Message and who are upholding “ignorance” and exerting their utmost to defeat the Truth. Now you may judge for yourselves as to which you would like to choose.” Though this question was not posed in so many words it was placed before every one in Arabia in a tangible shape. It may be noted that during the next few years the practical answer given to this question by the whole nation with the exception of a small minority was that they chose Islam.
- Usage of the word 'Tabarak' - 'Blessed'.
The Surah begins with the phrase, تَبَارَكَ الَّذِي نَزَّلَ الْفُرْقَانَ عَلَىٰ عَبْدِهِ لِيَكُونَ لِلْعَالَمِينَ نَذِيرًا "Blessed is He who sent down the Criterion upon His Servant that he may be to the worlds a warner -" [25:1] and it is also used at the end of the Surah as the first Ayat after the Ayat of Sajdah [prostration], before begining the description the Slaves of ar-Rahman, is تَبَارَكَ الَّذِي جَعَلَ فِي السَّمَاءِ بُرُوجًا وَجَعَلَ فِيهَا سِرَاجًا وَقَمَرًا مُّنِيرًا "Blessed is He who has placed in the sky great stars and placed therein a [burning] lamp and luminous moon." [25:61].
Manuscripts / Inscriptions
17th Century
17th Century
1st Century Hijrah (7th Century CE)
3rd Century Hijrah
- Deeds of the Disbelievers. In Surah an-Nur, Allah Almighty describes the deeds of the Disbelievers, "But those who disbelieved - their deeds are like a mirage...." [24:39] and in Surah al-Furqan, "And We will regard what they have done of deeds and make them as dust dispersed." [25:23]
- This is the last time the word 'al-Furqan' appears in the Qur'an
- The Disbelievers:
- Deny the Hereafter [25:11], - Do not expect to meet their Lord [25:11]
- Do not believe they will be raised to life again [25:40]
- Arrogant [25:21]
- Criminals and enemies of the Messengers [25:31]
- Make fun of the Messenger, Muhammad [25:41]
- Follow their desires their 'ilah' [25:43] - The description of the "Slaves of the ar-Rahman" [Expansion needed]
- The objections of the Disbelievers have been recorded in this Surah - through the words like, وَقَالَ الَّذِينَ "And the people said"
a) The Qur'an was fabricated by the Prophet Muhammad, وَقَالَ الَّذِينَ كَفَرُوا إِنْ هَـٰذَا إِلَّا إِفْكٌ افْتَرَاهُ وَأَعَانَهُ عَلَيْهِ قَوْمٌ آخَرُونَ ۖ فَقَدْ جَاءُوا ظُلْمًا وَزُورًا "And those who disbelieve say, "This [Qur'an] is not except a falsehood he invented, and another people assisted him in it." But they have committed an injustice and a lie." [25:4] b) Why were not the Angels sent - وَقَالُوا مَالِ هَـٰذَا الرَّسُولِ يَأْكُلُ الطَّعَامَ وَيَمْشِي فِي الْأَسْوَاقِ ۙ لَوْلَا أُنزِلَ إِلَيْهِ مَلَكٌ فَيَكُونَ مَعَهُ نَذِيرًا "And they say, "What is this messenger that eats food and walks in the markets? Why was there not sent down to him an angel so he would be with him a warner?" [25:7]
c) Why cannot we see Allah. وَقَالَ الَّذِينَ لَا يَرْجُونَ لِقَاءَنَا لَوْلَا أُنزِلَ عَلَيْنَا الْمَلَائِكَةُ أَوْ نَرَىٰ رَبَّنَا ۗ لَقَدِ اسْتَكْبَرُوا فِي أَنفُسِهِمْ وَعَتَوْا عُتُوًّا كَبِيرًا "And those who do not expect the meeting with Us say, "Why were not angels sent down to us, or [why] do we [not] see our Lord?" They have certainly become arrogant within themselves and [become] insolent with great insolence." [25:21]
d) Why was not the Qur'an sent down in one go, وَقَالَ الَّذِينَ كَفَرُوا لَوْلَا نُزِّلَ عَلَيْهِ الْقُرْآنُ جُمْلَةً وَاحِدَةً ۚ كَذَٰلِكَ لِنُثَبِّتَ بِهِ فُؤَادَكَ ۖوَرَتَّلْنَاهُ تَرْتِيلًا "And those who disbelieve say, "Why was the Qur'an not revealed to him all at once?" Thus [it is] that We may strengthen thereby your heart. And We have spaced it distinctly." [25:32]
e) Allegation the Prophet was bewitched, وَقَالَ الظَّالِمُونَ إِن تَتَّبِعُونَ إِلَّا رَجُلًا مَّسْحُورًا 2 "...And the wrongdoers say, "You follow not but a man affected by magic." [25:8]
f) Allegation the Qur'an is mere stories of the past plagarised and taught to him by someone. وَقَالُوا أَسَاطِيرُ الْأَوَّلِينَ اكْتَتَبَهَا فَهِيَ تُمْلَىٰ عَلَيْهِ بُكْرَةً وَأَصِيلًا "And they say, "Legends of the former peoples which he has written down, and they are dictated to him morning and afternoon." [25:5]
Total Word Count per Ayat (shows how many words per Ayat) * | ||
# | Root Word | Frequency in Surah | Frequency in Qur'an |
---|---|---|---|
1. | ٱلَّذِى | 29 | 1464 |
2. | ك و ن | 24 | 1390 |
3. | ق و ل | 22 | 1722 |
4. | ج ع ل | 17 | 346 |
5. | ر ب ب | 14 | 980 |
6. | أ ل ه | 12 | 2851 |
7. | إِلَّا | 11 | 663 |
8. | ق و م | 10 | 660 |
9. | م ل ك | 9 | 206 |
10. | أ خ ذ | 9 | 273 |
Root Word | Frequency in Surah |
Frequency in Qur'an |
---|---|---|
ٱلَّذِى | 29 | 1464 |
ك و ن | 24 | 1390 |
ق و ل | 22 | 1722 |
ج ع ل | 17 | 346 |
ر ب ب | 14 | 980 |
أ ل ه | 12 | 2851 |
إِلَّا | 11 | 663 |
ق و م | 10 | 660 |
م ل ك | 9 | 206 |
أ خ ذ | 9 | 273 |
It appears from its style and subject matter that like Surah 23: al-Mu’minun (The Believers) it was also revealed during the third stage of Prophethood at Makkah. Scholars and commentators if the Qur’an like Ibn Jarir and Imam Razi have cited a tradition of Dahhak bin Muzahim that this Surah was revealed eight years before Surah 4: an-Nisa’ (The Women).
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Umar bin Al-Khattab, "I heard Hisham bin Hakim bin Hizam reciting Surat-al-Furqan in a way different to that of mine. Allah's Messenger (ﷺ) had taught it to me (in a different way). So, I was about to quarrel with him (during the prayer) but I waited till he finished, then I tied his garment round his neck and seized him by it and brought him to Allah's Messenger (ﷺ) and said, "I have heard him reciting Surat-al-Furqan in a way different to the way you taught it to me." The Prophet (ﷺ) ordered me to release him and asked Hisham to recite it. When he recited it, Allah s Apostle said, "It was revealed in this way." He then asked me to recite it. When I recited it, he said, "It was revealed in this way. The Qur'an has been revealed in seven different ways, so recite it in the way that is easier for you." [Bukhari 2419]
- The Qur'an is the criterion to distinguish right from wrong.
- Wrongdoers are those who reject the Truth, disbelieve the Rasool, and deny the Day of Judgement and life after death.
- On the Day of Judgement those deities whom the mushrikin invoke beside Allah will deny any claim of divinity and hold the mushrikin responsible for their shirk.
- On the Day of Judgement the disbelievers shall regret not adopting the Right Path.
- The wisdom behind sending The Qur'an though a piecemeal revelation is explained.
- Allah's commandment is given to make Jihad against unbelief with the Qur'an.
- Characteristics of true believers are described.
Tafsir Zone
Overview (Verse 1) The Purpose of Qur’ānic Revelations This opening gives a clear indication of the main themes of the sūrah, namely the revelation of the Qur’ān by God, the addressing of its message to all mankind, God’s absolute oneness that admits no partner or offspring, and His sovereignty over the whole universe which He, in His wisdom, controls. Yet despite all this, the unbelievers continue to associate partners with Him and the fabricators persevere in their falsehood. Moreover, baseless arguments and arrogant statements are made. “Blessed is He who from on high bestowed upon His servant the standard to discern the true from the false, so that it might be a warning to all the worlds.” (Verse 1) The Arabic word, tabārak, translated here as ‘blessed’ is a derivative of the root word, barakah, denoting blessing but adds a further dimension of increase and growth so as to signify the continuous increase of praise and God’s blessings. God is not mentioned in the verse by name. Rather, a relative noun is used, “He who from on high bestowed... the standard.” This is useful in highlighting His action of sending a message to mankind, because the essential argument of the sūrah is the truth of the revelation of the Qur’ān and its message. The Qur’ān is named here as ‘al-Furqān’, which is also the title of the sūrah. The name indicates distinction and separation between the truth and falsehood, divine guidance and erroneous beliefs. Furthermore, the Qur’ān makes a clear distinction between two different ways of life and two epochs in human life. It outlines a clear way of life as it is conceived in human conscience and in practice. This way of life is distinct from anything humanity has ever known. It ushers in a new era for humanity, unlike anything it ever witnessed. Thus it is a criterion in this broad sense, separating the stage of human childhood that has just ended from the stage of maturity about to begin. The age of physical miracles is thus ended to start that of rational miracles. Moreover, local and provisional messages come to an end with the revelation of the Qur’ān, God’s final and universal message to all mankind: “so that it might be a warning to all the worlds.” (Verse 1) Special honour for God’s Messenger is shown at this point, describing him as ‘God’s servant’. The same description is given to him when the Prophet’s night journey is highlighted. “Limitless in His glory is He who transported His servant by night from the Sacred Mosque [in Makkah] to the Aqşā Mosque [in Jerusalem].” (17: 1) Also in the context of prayer and supplication, the Prophet is given the same description: “When His servant stood up praying to Him...” (72: 19) Another instance of using this description is the opening of Sūrah 18 which also speaks of the revelation of the Qur’ān: “All praise is due to God who has bestowed this Book from on high on His servant, and has ensured that it remains free of distortion.” (18: 1) Describing man as God’s servant in these contexts indicates the highest and most honourable status to which any human being can aspire. It also serves as an implicit reminder that when man achieves his highest status, he is no more than God’s servant, while the position of majesty belongs to Him alone, with absolutely no hint or suggestion of there being anyone who bears any resemblance to Him or is His partner. It was situations like the Prophet’s night journey to Jerusalem and from there to heaven, or direct supplication to God and speaking to Him, or receiving His directives and revelations that tempted some of the followers of earlier messengers to weave legends speaking about a son of God or a relationship other than that of Godhead and servitude to Him. Hence, the Qur’ān emphasizes the status of man’s servitude to God as the highest position to which a chosen human being can aspire. The sūrah defines God’s purpose of the revelation of the Qur’ān to His servant, “so that it might be a warning to all the worlds.” (Verse 1) As a Makkan revelation, this Qur’ānic statement is important as it proves the universal character of the Islamic message right from its early days. This is contrary to the claims made by some non- Muslim ‘historians’ suggesting that the Islamic message initially had only local aspirations, but became more ambitious and outward looking as it secured a number of military victories. The truth is that this message was addressed from the start to all mankind. By its very nature, and the means it employed, it was clearly a universal message aiming to take all mankind into a new era, where a new code and style of life are implemented. It defined its universal nature when the Prophet was still in Makkah, facing determined and unrelenting opposition. It sought to achieve all this through the Qur’ān, the criterion God revealed to His Messenger to serve as a warning to all the worlds. |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
Mawdudi
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
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Overview (Verse 1) The Purpose of Qur’ānic Revelations This opening gives a clear indication of the main themes of the sūrah, namely the revelation of the Qur’ān by God, the addressing of its message to all mankind, God’s absolute oneness that admits no partner or offspring, and His sovereignty over the whole universe which He, in His wisdom, controls. Yet despite all this, the unbelievers continue to associate partners with Him and the fabricators persevere in their falsehood. Moreover, baseless arguments and arrogant statements are made. “Blessed is He who from on high bestowed upon His servant the standard to discern the true from the false, so that it might be a warning to all the worlds.” (Verse 1) The Arabic word, tabārak, translated here as ‘blessed’ is a derivative of the root word, barakah, denoting blessing but adds a further dimension of increase and growth so as to signify the continuous increase of praise and God’s blessings. God is not mentioned in the verse by name. Rather, a relative noun is used, “He who from on high bestowed... the standard.” This is useful in highlighting His action of sending a message to mankind, because the essential argument of the sūrah is the truth of the revelation of the Qur’ān and its message. The Qur’ān is named here as ‘al-Furqān’, which is also the title of the sūrah. The name indicates distinction and separation between the truth and falsehood, divine guidance and erroneous beliefs. Furthermore, the Qur’ān makes a clear distinction between two different ways of life and two epochs in human life. It outlines a clear way of life as it is conceived in human conscience and in practice. This way of life is distinct from anything humanity has ever known. It ushers in a new era for humanity, unlike anything it ever witnessed. Thus it is a criterion in this broad sense, separating the stage of human childhood that has just ended from the stage of maturity about to begin. The age of physical miracles is thus ended to start that of rational miracles. Moreover, local and provisional messages come to an end with the revelation of the Qur’ān, God’s final and universal message to all mankind: “so that it might be a warning to all the worlds.” (Verse 1) Special honour for God’s Messenger is shown at this point, describing him as ‘God’s servant’. The same description is given to him when the Prophet’s night journey is highlighted. “Limitless in His glory is He who transported His servant by night from the Sacred Mosque [in Makkah] to the Aqşā Mosque [in Jerusalem].” (17: 1) Also in the context of prayer and supplication, the Prophet is given the same description: “When His servant stood up praying to Him...” (72: 19) Another instance of using this description is the opening of Sūrah 18 which also speaks of the revelation of the Qur’ān: “All praise is due to God who has bestowed this Book from on high on His servant, and has ensured that it remains free of distortion.” (18: 1) Describing man as God’s servant in these contexts indicates the highest and most honourable status to which any human being can aspire. It also serves as an implicit reminder that when man achieves his highest status, he is no more than God’s servant, while the position of majesty belongs to Him alone, with absolutely no hint or suggestion of there being anyone who bears any resemblance to Him or is His partner. It was situations like the Prophet’s night journey to Jerusalem and from there to heaven, or direct supplication to God and speaking to Him, or receiving His directives and revelations that tempted some of the followers of earlier messengers to weave legends speaking about a son of God or a relationship other than that of Godhead and servitude to Him. Hence, the Qur’ān emphasizes the status of man’s servitude to God as the highest position to which a chosen human being can aspire. The sūrah defines God’s purpose of the revelation of the Qur’ān to His servant, “so that it might be a warning to all the worlds.” (Verse 1) As a Makkan revelation, this Qur’ānic statement is important as it proves the universal character of the Islamic message right from its early days. This is contrary to the claims made by some non- Muslim ‘historians’ suggesting that the Islamic message initially had only local aspirations, but became more ambitious and outward looking as it secured a number of military victories. The truth is that this message was addressed from the start to all mankind. By its very nature, and the means it employed, it was clearly a universal message aiming to take all mankind into a new era, where a new code and style of life are implemented. It defined its universal nature when the Prophet was still in Makkah, facing determined and unrelenting opposition. It sought to achieve all this through the Qur’ān, the criterion God revealed to His Messenger to serve as a warning to all the worlds. |
- Surah 25. Al Furqan - Saad al Ghamidi https://www.youtube.com/watch?v=bLnF38We5oU&index=25&list=PLhM2xiAUdw2cAqW_o3zZkbhJNw0bnaBZN
- Surah 25. Al Furqan Mahmoud Khalil Al Hussary https://www.youtube.com/watch?v=WfOiEN7PW4Q&index=25&list=PLxpAkjlGauHfMFWX22VZWOKpzjr-vH_BM
- Surah 25. Al Furqan Muhammad Al Luhaydan https://www.youtube.com/watch?v=OoGz-vATisI&index=25&list=PLxpAkjlGauHfKAYuQLRNAZomoezhfhRZe
- Idris Akbar Surah Furqan https://www.youtube.com/watch?v=chzzS3YLxD4
- Surah 25. Al Furqan muhammad Minshawi https://www.youtube.com/watch?v=pj6XsljC1CE&index=25&list=PLxpAkjlGauHdUcO_uc-8F8J2NUQRDZjPG
- Dr Israr Ahmed Tafsir Surah Al-Furqan (45) to Surah Al-Namal (1-42)1 https://www.youtube.com/watch?v=KibccuOGGXM&index=75&list=PLB4B8D1654A8BD263
- Surah Al-Furqan (45) to Surah Al-Namal (1-42)2 https://www.youtube.com/watch?v=fCZMq09aoWA&list=PLB4B8D1654A8BD263&index=76