Surah al-Furqan (The Criterion ) 25 : 8

Overview (Verses  7 - 10)

Honouring Mankind

The sūrah then examines their false accusations against the Prophet, their absurd objections to his being human, and their unreasonable suggestions about his message: They also say: ‘What sort of messenger is this, who eats food and goes about in the market places? Why has not an angel been sent down to him to give warning alongside him? Or why has not a treasure been granted to him? Or he should have a garden to provide his sustenance. ‘The wrongdoers say: ‘The man you follow is certainly bewitched.’ See to what they liken you. They have certainly gone astray and are unable to find a way back. Blessed is He who, if it be His will, shall give you better things than these; gardens through which running waters flow, and shall give you palaces too. (Verses 7-10)

The first point they make concerns Muhammad’s status: they wonder why he eats food and goes about the streets and market places. Why is he an ordinary human being, doing what other humans do? This is an objection all communities made against every messenger God sent. How could such a person, raised by such a family, living with them and behaving like them in all respects,, be a messenger from God, receiving revelations from on high? How could he have contact with another world, receiving knowledge that is unavailable to them when he is just one of them, while they receive no such revelations and know nothing about this other world?

From this angle, the whole idea seems unlikely. However, taken from another angle, it seems perfectly natural. God has breathed of His own spirit in man, and with this breath man has become distinguished among all God’s creation, and placed in charge of the earth. Yet human knowledge, experience, and abilities remain limited and inadequate. God would not leave man without support and guidance to show him the way to fulfil his trust. Hence, He gave him the potential to be in contact with Him through the breath of the divine spirit that distinguishes him. It is no wonder that God should choose a human being who has the spiritual potential to receive His message and so impart to him what guides him and humanity along the right way.

This is an aspect of the grace God bestows on man, which appears amazing in one way and perfectly natural in another. But those who do not know the value of this creature and the true nature of the honour God has bestowed on him deny that a human being should be in contact with God through divine revelation. They refuse to acknowledge that such a person should be chosen by God as His Messenger. They think that angels are better placed to carry out such a role: “Why has not an angel been sent down to him to give warning alongside him?” (Verse 7) But God had ordered the angels to prostrate themselves before man as He granted him superior qualities associated with the breathing of His spirit in him.

It is divine wisdom that determines the sending of a human messenger to a human community. Such a messenger shares their feelings, experiences, hopes and sorrows. He knows their aspirations, needs and limitations. Thus, he understands their weaknesses, taps their strengths, and leads them along the way, step by step, knowing their motivations and reactions. After all, he is one of them, guiding them towards God’s pleasure, supported by His revelation and guidance.

For their part they find in God’s human Messenger an easy example to follow. He is one of them who takes them gradually along the road to a sublime standard. He lives among them implementing the moral standards, the actions and the duties God requires them to observe and fulfil. Thus, he personally serves as the practical implementation of the faith he preaches. Everything in his life and behaviour are presented to them so that they can look at every detail and aspire to follow his example, knowing that it is within man’s capability. Had God’s Messenger been an angel, they would not think about his actions and behaviour, and would not even attempt to follow his suit. They would feel that since he has a different nature, they could not aspire to his standard or follow his example.

We see how God’s infinite wisdom, which ordains all things in due proportion, has determined that His Messenger should be a human being so that he fulfils the role of leading mankind along the way He has laid down for them. To object to this choice is to betray ignorance of such wisdom and the honour God has granted mankind.

Another absurd objection focused on God’s Messenger walking about the market- place earning his living. His position as Messenger would have been recognized had he been granted great wealth to save him the trouble of so working for his living: “Or why has not a treasure been granted to him? Or he should have a garden to provide his sustenance.” (Verse 8)

But God willed that His Messenger should not have treasure or garden, because He wanted him to be a perfect example to be followed by his community. He was to fulfil the great task of delivering his message while he worked, earning a living at the same time. Thus, none of his followers could argue that the Prophet was freed from the responsibility of work, and thus was able to devote all his time to his message. None would take this as an excuse for not fulfilling his duty towards the divine message. We see clearly that the Prophet worked for his living while he also worked for his message. It is right, then, that everyone of his followers should do the same, so as to fulfil his own task towards the divine faith.

Wealth was later given in abundance to the Prophet so as the first experience should be completed and the example he provided be perfected. He did not allow such wealth to become his preoccupation, preventing him from the fulfilment of his task. Indeed, his generosity was so superior that it was likened by his Companions to unrestrained wind. He provided a perfect example in resisting the lure of wealth so as to enable his followers to look at affluence in the proper perspective. Thus, no one could say that Muhammad was able to fulfil the duties of his message because he was poor, having no preoccupations of wealth, free from the task of looking after it. Instead, he fulfilled his duties in both situations of poverty and affluence.

Besides, what value is wealth, treasures and gardens when compared with contact between man, a weak mortal, and God the Eternal? What significance has this earth and all that it contains, or indeed this whole universe, when compared to contact with God the Creator who grants everyone all that they have? But unbelievers appreciate nothing of this.

The sūrah then refers to another false accusation the unbelievers repeated time after time against the Prophet. The Qur’ān mentions this blatant lie here as well as in Sūrah 17, The Night Journey. In both sūrahs the Qur’ān gives the exact same reply to this accusation quoting it in exactly the same words in both sūrahs. “The wrongdoers say: ‘The man you follow is certainly bewitched.’ See to what they liken you. They have certainly gone astray and are unable to find a way back [to the truth].” (Verses 8-9)

Both sūrahs deal with more or less the same subject, tackling it in similar fashion. Needless to say, the unbelievers employ such a personal attack against the Prophet aiming to detract from his social standing. They liken him to a man who is bewitched, saying things that normal people do not say. Yet at the same time their accusation implies recognition that what he says is unusual or unfamiliar in the sense that it is above human standards. The reply the sūrah gives wonders at their attitude: “See to what they liken you.” They liken him to bewitched people at one time, accuse him of false fabrication at another, and even compare him at times to those who relate legends. All this is far beyond the truth. They have missed every road that leads to the truth and are left in error: “They have certainly gone astray and are unable to find a way back [to the truth].” (Verse 9

This argument ends on a note that shows the stupidity of their suggestions. They propose that the Prophet should be given some luxuries, thinking that a true messenger of God should have plenty of such worldly comforts as a treasure store or a garden providing him with his food requirements. Had God so willed, he would have given him much more than everything they suggest: “Blessed is He who, if it be His will, shall give you better things than these; gardens through which running waters flow, and shall give you palaces too.” (Verse 10) But God has willed to give His Messenger what is much better and more valuable than gardens and palaces. He has given him a direct relation with the One who gives all such luxuries, bestowing on him His care and guidance. He enjoys this relationship which is far superior to any worldly comfort or luxury, great as it may be.