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) = 3* | ||
# | 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 (Verses 30 - 34) A Complaint by God’s Messenger After these scenes of the Day of Judgement the sūrah brings us back to this world with a discussion of the unbelievers’ attitude towards the Prophet and their objections to the method of revealing the Qur’ān from on high. This part of the sūrah again ends with a scene of what happens to the unbelievers on the Day of Judgement. And the Messenger will say: My Lord! My people have regarded this Qur’ān as something to be discarded!’ Thus against every prophet We have set up enemies from among those who are guilty. Sufficient is your Lord to provide guidance and support. The unbelievers ask: ‘Why has not the Qur’ān been revealed to him all at once?’ Thus [it has been revealed] so that We might strengthen your heart with it, and We have imparted it to you by gradual revelation. Whenever they come to you with an argument, We shall reveal to you the truth and the best explanation. Those who will be gathered to hell on their faces – they will be worst in station and still farther away from the [right] path. (Verses 30-34) They have abandoned the Qur’ān, which God revealed to His Messenger to warn and explain to them what lies ahead for mankind. They refused to listen to it because they feared they would be attracted to its message. Stubbornly, they refused to consider its message which would have guided them to the truth and given them light. Although God revealed it as a constitution for human life, guiding it to all that is best, they shut their minds to it. “And the Messenger will say: My Lord! My people have regarded this Qur’ān as something to he discarded!” (Verse 30) His Lord certainly knew this, but God’s Messenger made his complaint, humbly stating that he had exerted his best efforts, but still his people adamantly refused to listen to the Qur’ān and consider its message. God comforts His Messenger, telling him that the same was the case with all earlier messengers. Every prophet has had enemies who discard divine guidance and deliberately turn people away from faith. But God is certain to guide His messengers to the way that ensures their victory over foul and wicked enemies. “Thus against every prophet We have set up enemies from among those who are guilty. Sufficient is your Lord to provide guidance and support.” (Verse 31) Divine wisdom is perfect indeed. The fact that wicked people wage war against prophets and their messages is certain to strengthen these messages, giving them the sort of seriousness that fits their nature. The struggle of advocates of divine faith against those who fight it may be hard, involving much sacrifice, but it is such struggle that eventually distinguishes true and sincere advocates from false ones, strengthening the former and expelling the latter. Thus, only those who are true to their faith, dedicated to its cause, aspiring to no personal or easy gain remain, dedicating their efforts to God alone. Had advocacy of the divine faith been comfortable and easy, moving along a smooth way adorned with flowers, and without opposition, everyone would have become an advocate. Indeed true causes would have been muddled with false ones, and much confusion would have resulted. When a message or a cause faces determined opposition, the struggle for it becomes inevitable and sacrifice necessary. Only serious believers are ready to endure pain and make sacrifices for their causes, because such believers consider their faith to be more important than this whole world and the comforts it offers. Indeed, to them, faith is more important than life itself. Only the strongest in faith and most enduring among them can carry this fight to its end, because these are the ones who aspire most to what God has in store for them. It is those who render sacrifices and remain steadfast that are eventually entrusted with the implementation of the divine message, because they are the ones who, having paid the heavy price of victory, are able to shoulder its continued burden. Their experience teaches them how to overcome the many hazards that lie along their way. The hardship they endure sharpens their abilities and talents, increases their strength and knowledge. All these will stand them in good stead as they continue to advocate the divine faith in all situations. What happens in most cases is that the majority of people stand aside while the struggle between the wicked and advocates of the divine faith rages on. The sacrifices of these advocates will inevitably mount, but their steadfastness, despite the great pain they have to endure, remains strong and they are not shaken in any way. As a result, the multitude standing by begin to feel that the message these believers advocate is more precious than all their sacrifices. They start to examine it in order to see what makes such a message dearer to its advocates than life. What happens then is that these people, who have long stood by, begin to embrace the faith in large numbers. For this reason God has willed that every prophet has to face enemies. Such wicked people stand in the face of the divine message, which is the message of truth. Its advocates then resist its enemies and bear whatever sacrifices they are called on to give. The end is predetermined, and those who place their trust in God are certain of it. It is the provision of divine guidance that leads to the ultimate victory: “Sufficient is your Lord to provide guidance and support.” (Verse 31) That the wicked should stand against prophets is only natural. The prophets advocate the message of the truth which is given at the appropriate time to rectify corruption that creeps into community life or into human life in general. This is a corruption that affects hearts, systems and life itself. Such corruption is initiated, promoted and exploited by the wicked. They are the ones whose interests and values are served through the promotion of such corruption. Their opposition to the prophets aims to defend themselves and their interests. They want to retain the corrupt atmosphere in which they thrive. Some insects are stifled by the fine smell of flowers because they can only survive on dump heaps. Some worms survive only in dirty stagnating water, and perish in clean, running water. Such are the wicked. Hence their hostility to the message of truth. They fight it tooth and nail. But it is only natural that it will emerge triumphant, because it promotes life and looks up to the sublime horizon which binds it to God. “Sufficient is your Lord to provide guidance and support.” (Verse 31) The Time Span of Qur’ānic Revelations The sūrah goes on examining the arguments of the wicked who stand in opposition to the Qur’ān: The unbelievers ask: ‘Why has not the Qur’ān been revealed to him all at once?’ Thus [it has been revealed] so that We might strengthen your heart with it, and We have imparted it to you by gradual revelation. (Verse 32) The purpose of revealing the Qur’ān is to re-educate a community and establish a new social order. Such a task requires time. In a process of proper education it is not enough to understand the words being said, rather one must interact with them as also with the ideas expressed. This interaction should then be brought into the practical world. Human nature does not go through a total transformation overnight, as a result of reading a book which provides a complete new way of life. It is more likely to be influenced day by day, and by one aspect after another. This gives human nature the chance to gradually, but thoroughly understand it, and to get used to it bit by bit, bearing the responsibilities it requires. Thus, people are not scared off as they might be were it presented in full, surrounded by difficulties. This gradual approach is like serving a fresh nourishing meal every day, from which the recipient becomes stronger and better able to benefit by the next meal, enjoying it even more. The Qur’ān provides a comprehensive way of life, as well as a system of education that suits human nature. For it is revealed by God, the Creator of human nature who knows it thoroughly. For this reason, it was revealed in parts, to suit the real needs of the Muslim community as it came into existence and began to grow. It is not meant to be a theoretical book which is read for enjoyment or increasing one’s knowledge. It is meant to be implemented in full, with every task accomplished and every detailed order carried out. Indeed its verses are ‘orders of the day’ which Muslims receive and start to implement immediately, just like military personnel receive their daily orders on the battlefield. They must understand these orders properly, interact with, and implement them. For all this, the Qur’ān was revealed in small parts, explaining things first to the Prophet and strengthening his resolve to fulfil his task. Its revelation progressed, one passage or sūrah after another, as suited the different stages along the road the Muslim community travelled. “Thus [it has been revealed] so that We might strengthen your heart with it, and We have imparted it to you by gradual revelation.” (Verse 32) The Arabic term tartīl, translated here as ‘gradual revelation’, indicates successive steps according to God’s knowledge of what suited the Muslims at the time and their readiness to receive more. This method accomplished miracles in transforming the community which so received it, interacting with it day after day and absorbing its message part after part. When the Muslims ignored this method, viewing the Qur’ān as a book for theoretical knowledge and recitation in worship only, they no longer benefited by it. They simply abandoned its method which aimed to reshape their way of thinking and their everyday lives. The sūrah continues to reassure the Prophet that he will be given the ultimate argument and the final evidence whenever the unbelievers come up with a new suggestion or objection. “Whenever they come to you with an argument, We shall reveal to you the truth and the best explanation.” (Verse 33) Their argument is false, and God refutes it with the truth. Indeed the Qur’ān aims to establish the truth in full clarity. It does not aim to win an argument or to be applauded in a debate. It has no time for such pursuits. God, limitless is He in His glory, promises to help His Messenger in any argument he may have with his people. He follows the truth, and God empowers him with the truth that overcomes all falsehood. How can the unbelievers’ argument stand up to God’s ultimate proof? How can the falsehood they advocate resist the overpowering truth revealed by God? This passage ends with an image showing the unbelievers’ resurrection and how they are gathered in hell, as a punishment for their rejection of the truth and for their upholding twisted logic and values: “Those who will be gathered to hell on their faces – they will be worst in station and still farther away from the [right] path.” (Verse 34) This picture of them gathering on their faces in hell is a very humiliating one. It contrasts with their arrogance and turning away from the truth. This image is placed before the Prophet to strengthen him against the opposition he faced from them. It is also placed before them as a warning against what awaits them. The portrait as a whole is meant to undermine their arrogance and show how weak their position is. Yet despite such strong warnings, they stubbornly held on to their rejection of the truth. |
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 (Verses 30 - 34) A Complaint by God’s Messenger After these scenes of the Day of Judgement the sūrah brings us back to this world with a discussion of the unbelievers’ attitude towards the Prophet and their objections to the method of revealing the Qur’ān from on high. This part of the sūrah again ends with a scene of what happens to the unbelievers on the Day of Judgement. And the Messenger will say: My Lord! My people have regarded this Qur’ān as something to be discarded!’ Thus against every prophet We have set up enemies from among those who are guilty. Sufficient is your Lord to provide guidance and support. The unbelievers ask: ‘Why has not the Qur’ān been revealed to him all at once?’ Thus [it has been revealed] so that We might strengthen your heart with it, and We have imparted it to you by gradual revelation. Whenever they come to you with an argument, We shall reveal to you the truth and the best explanation. Those who will be gathered to hell on their faces – they will be worst in station and still farther away from the [right] path. (Verses 30-34) They have abandoned the Qur’ān, which God revealed to His Messenger to warn and explain to them what lies ahead for mankind. They refused to listen to it because they feared they would be attracted to its message. Stubbornly, they refused to consider its message which would have guided them to the truth and given them light. Although God revealed it as a constitution for human life, guiding it to all that is best, they shut their minds to it. “And the Messenger will say: My Lord! My people have regarded this Qur’ān as something to he discarded!” (Verse 30) His Lord certainly knew this, but God’s Messenger made his complaint, humbly stating that he had exerted his best efforts, but still his people adamantly refused to listen to the Qur’ān and consider its message. God comforts His Messenger, telling him that the same was the case with all earlier messengers. Every prophet has had enemies who discard divine guidance and deliberately turn people away from faith. But God is certain to guide His messengers to the way that ensures their victory over foul and wicked enemies. “Thus against every prophet We have set up enemies from among those who are guilty. Sufficient is your Lord to provide guidance and support.” (Verse 31) Divine wisdom is perfect indeed. The fact that wicked people wage war against prophets and their messages is certain to strengthen these messages, giving them the sort of seriousness that fits their nature. The struggle of advocates of divine faith against those who fight it may be hard, involving much sacrifice, but it is such struggle that eventually distinguishes true and sincere advocates from false ones, strengthening the former and expelling the latter. Thus, only those who are true to their faith, dedicated to its cause, aspiring to no personal or easy gain remain, dedicating their efforts to God alone. Had advocacy of the divine faith been comfortable and easy, moving along a smooth way adorned with flowers, and without opposition, everyone would have become an advocate. Indeed true causes would have been muddled with false ones, and much confusion would have resulted. When a message or a cause faces determined opposition, the struggle for it becomes inevitable and sacrifice necessary. Only serious believers are ready to endure pain and make sacrifices for their causes, because such believers consider their faith to be more important than this whole world and the comforts it offers. Indeed, to them, faith is more important than life itself. Only the strongest in faith and most enduring among them can carry this fight to its end, because these are the ones who aspire most to what God has in store for them. It is those who render sacrifices and remain steadfast that are eventually entrusted with the implementation of the divine message, because they are the ones who, having paid the heavy price of victory, are able to shoulder its continued burden. Their experience teaches them how to overcome the many hazards that lie along their way. The hardship they endure sharpens their abilities and talents, increases their strength and knowledge. All these will stand them in good stead as they continue to advocate the divine faith in all situations. What happens in most cases is that the majority of people stand aside while the struggle between the wicked and advocates of the divine faith rages on. The sacrifices of these advocates will inevitably mount, but their steadfastness, despite the great pain they have to endure, remains strong and they are not shaken in any way. As a result, the multitude standing by begin to feel that the message these believers advocate is more precious than all their sacrifices. They start to examine it in order to see what makes such a message dearer to its advocates than life. What happens then is that these people, who have long stood by, begin to embrace the faith in large numbers. For this reason God has willed that every prophet has to face enemies. Such wicked people stand in the face of the divine message, which is the message of truth. Its advocates then resist its enemies and bear whatever sacrifices they are called on to give. The end is predetermined, and those who place their trust in God are certain of it. It is the provision of divine guidance that leads to the ultimate victory: “Sufficient is your Lord to provide guidance and support.” (Verse 31) That the wicked should stand against prophets is only natural. The prophets advocate the message of the truth which is given at the appropriate time to rectify corruption that creeps into community life or into human life in general. This is a corruption that affects hearts, systems and life itself. Such corruption is initiated, promoted and exploited by the wicked. They are the ones whose interests and values are served through the promotion of such corruption. Their opposition to the prophets aims to defend themselves and their interests. They want to retain the corrupt atmosphere in which they thrive. Some insects are stifled by the fine smell of flowers because they can only survive on dump heaps. Some worms survive only in dirty stagnating water, and perish in clean, running water. Such are the wicked. Hence their hostility to the message of truth. They fight it tooth and nail. But it is only natural that it will emerge triumphant, because it promotes life and looks up to the sublime horizon which binds it to God. “Sufficient is your Lord to provide guidance and support.” (Verse 31) The Time Span of Qur’ānic Revelations The sūrah goes on examining the arguments of the wicked who stand in opposition to the Qur’ān: The unbelievers ask: ‘Why has not the Qur’ān been revealed to him all at once?’ Thus [it has been revealed] so that We might strengthen your heart with it, and We have imparted it to you by gradual revelation. (Verse 32) The purpose of revealing the Qur’ān is to re-educate a community and establish a new social order. Such a task requires time. In a process of proper education it is not enough to understand the words being said, rather one must interact with them as also with the ideas expressed. This interaction should then be brought into the practical world. Human nature does not go through a total transformation overnight, as a result of reading a book which provides a complete new way of life. It is more likely to be influenced day by day, and by one aspect after another. This gives human nature the chance to gradually, but thoroughly understand it, and to get used to it bit by bit, bearing the responsibilities it requires. Thus, people are not scared off as they might be were it presented in full, surrounded by difficulties. This gradual approach is like serving a fresh nourishing meal every day, from which the recipient becomes stronger and better able to benefit by the next meal, enjoying it even more. The Qur’ān provides a comprehensive way of life, as well as a system of education that suits human nature. For it is revealed by God, the Creator of human nature who knows it thoroughly. For this reason, it was revealed in parts, to suit the real needs of the Muslim community as it came into existence and began to grow. It is not meant to be a theoretical book which is read for enjoyment or increasing one’s knowledge. It is meant to be implemented in full, with every task accomplished and every detailed order carried out. Indeed its verses are ‘orders of the day’ which Muslims receive and start to implement immediately, just like military personnel receive their daily orders on the battlefield. They must understand these orders properly, interact with, and implement them. For all this, the Qur’ān was revealed in small parts, explaining things first to the Prophet and strengthening his resolve to fulfil his task. Its revelation progressed, one passage or sūrah after another, as suited the different stages along the road the Muslim community travelled. “Thus [it has been revealed] so that We might strengthen your heart with it, and We have imparted it to you by gradual revelation.” (Verse 32) The Arabic term tartīl, translated here as ‘gradual revelation’, indicates successive steps according to God’s knowledge of what suited the Muslims at the time and their readiness to receive more. This method accomplished miracles in transforming the community which so received it, interacting with it day after day and absorbing its message part after part. When the Muslims ignored this method, viewing the Qur’ān as a book for theoretical knowledge and recitation in worship only, they no longer benefited by it. They simply abandoned its method which aimed to reshape their way of thinking and their everyday lives. The sūrah continues to reassure the Prophet that he will be given the ultimate argument and the final evidence whenever the unbelievers come up with a new suggestion or objection. “Whenever they come to you with an argument, We shall reveal to you the truth and the best explanation.” (Verse 33) Their argument is false, and God refutes it with the truth. Indeed the Qur’ān aims to establish the truth in full clarity. It does not aim to win an argument or to be applauded in a debate. It has no time for such pursuits. God, limitless is He in His glory, promises to help His Messenger in any argument he may have with his people. He follows the truth, and God empowers him with the truth that overcomes all falsehood. How can the unbelievers’ argument stand up to God’s ultimate proof? How can the falsehood they advocate resist the overpowering truth revealed by God? This passage ends with an image showing the unbelievers’ resurrection and how they are gathered in hell, as a punishment for their rejection of the truth and for their upholding twisted logic and values: “Those who will be gathered to hell on their faces – they will be worst in station and still farther away from the [right] path.” (Verse 34) This picture of them gathering on their faces in hell is a very humiliating one. It contrasts with their arrogance and turning away from the truth. This image is placed before the Prophet to strengthen him against the opposition he faced from them. It is also placed before them as a warning against what awaits them. The portrait as a whole is meant to undermine their arrogance and show how weak their position is. Yet despite such strong warnings, they stubbornly held on to their rejection of the truth. |
- 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