QN 25
02092021
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الفرقان |
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Classification |
|
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Other
names |
The
Statute Book |
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Position |
Juzʼ 18 to 19 |
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No. of Rukus |
6 |
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No. of verses |
77 |
(V 60 – Sajdah ?)
The name Al-Furqan,[1] or
"The Criterion" refers to the Qur'an itself
as the decisive factor between good and evil. This Surah is named Al-Furqan from
the word appearing in the 1st ayat.[note 1]
The chapter emphasizes (25:68–70) that there is no sin, however
great, that cannot be forgiven if sincerely repented, showing faith and working
with righteous deeds.[2][3]
The al-Furqan includes the Torah, given that "We sent Moses The Book,
and appointed his brother Aaron with him as minister" (Sura 25,
verse 35).[2][4]
1-9 [1]
>4
10-20 [2]
16, 20
21-34 [3]
24,31,34
35-44 [4]
>39
45-60 [5] 50,,60
61-77 [6]
>68
Verse
Theme
Surah 25. Al-Furqan
10-16 Those who deny the Hour and life after death
will be cast in the blazing fire
25-31 Disbelievers shall regret on the Day of
Judgement not adopting the Right Path
32-34 Allah explains the wisdom behind revealing
Al-Quran piecemeal rather than all at once
45-50 Allah has made the night a mantle, sleep to
rest, and the day to work
61-77 Characteristics of the True Servants
(believers) of Allah
(25:1) Most blessed is He1 Who sent down this
Criterion2, 3 on His servant, to be
a warner to all mankind;4
1.
The Arabic word tabaraka is very comprehensive, and cannot be understood fully and completely by
“blessed”, not even by a sentence. However, its meanings may be grasped by
keeping in view the remaining portion of (verses 1-2).
4.
“Warner to all mankind”: This has
been stated at several places in the Quran. For instance: O Muhammad, say, O
mankind, I am a Messenger to all of you from Allah (Surah Al-Aaraf, Ayat
158). And this Quran has been revealed to me so that
I should thereby warn you all and to whom it may reach. (Surah Al Anaam, Ayat
19). We have sent you only as a bearer of good news
and as a warner to all mankind. (Surah Saba, Ayat 28). We have sent you as a mercy to all mankind. (Surah Al Anbiya,
Ayat 107).
The
Prophet (peace be upon him) said: I have
been sent to all men, the red and the black. Before me
a Prophet was sent only to his own people, but 1 have been sent to all mankind.
(Bukhari, Muslim). I have been sent to all mankind, and I am the last of the
Prophets. (Muslim).
(25:2)
He to Whom belongs the kingdom of the heavens and the earth;5 Who has taken to Himself no son6 nor has He taken any partner in His
kingdom;7 Who created everything and then determined its
destiny.8
This is
one of the most comprehensive verses of the Quran with regard to the doctrine of Tauhid. According to
traditions, the
Prophet (peace
be upon him) himself taught this verse to every child of his family as soon as
it was able to speak and utter a few words. Thus,
this verse is the best means of impressing the doctrine of Tauhid on our minds,
and every Muslim should use it for educating his children as soon as they
develop understanding.
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(25:16) the Garden wherein whatever they
desire will be fulfilled. In it they shall abide for ever. This is a promise
whose fulfilment Your Lord has made incumbent on Himself.23
23. Literally: It is a promise whose fulfillment can be demanded (from Allah)
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(25:21) Those who do not
look forward to meet Us say:33 "Why should angels not be sent to us, or why do we ourselves not observe our Lord?"34 Surely they are too proud of themselves35 and have gone beyond all limits in their rebellion
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25:30) And the Messenger will say: "My
Lord! My own people had made this Qur'an an
object of laughter."41
41. The Arabic word mahjur
is capable of several meanings. As such, the sentence may mean: these people did not regard the Quran as worthy of their consideration:
they neither accepted it nor followed it. Or
they considered it to be nonsense or the delirium of insanity. Or they made it
the target of their ridicule and mockery
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(25:32) Those who disbelieve say: "Why
was the Qur'an not revealed to him all at once?"44 It was revealed thus that We may fully impress it on your mind;45 (and
for the same end) We have revealed it gradually (according to a scheme) in
fragments.
44.
45. So
that by it We may strengthen your heart and imbue it with courage. The words
are comprehensive. This concise sentence contains the following
explanation why the Quran was revealed piecemeal by degrees:
(1) So
that the Prophet (peace be upon him) may commit it to memory perfectly and
recite it to his people, who are illiterate, rather than present it in a
written form.
(2) So
that its teachings and messages may be impressed deeply on the minds.
(3) So
that the way of life it teaches, may be followed with complete conviction,
which would not be possible if all the commandments and the whole system of
life had been sent down all at once.
(4) So
that the hearts of the Prophet and his followers may be imbued with courage
during the conflict between the truth and falsehood. This required that the
divine guidance and messages of encouragement should be revealed as and when
needed according to the practical situation. Obviously, this could not have
been possible if these had been sent down all at once. This also showed that
Allah had not left His Messenger alone amidst persecution to counter all sorts
of resistance and opposition after appointing him to the mission, but He
Himself was watching the struggle with concern and guiding His Prophet through
every difficulty by direct communion in every critical situation.
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(25:35) Verily We granted Moses the Book48 and appointed his brother
Aaron with him as his helper
48. Here by the Scripture
is not meant the Torah, which was given to Prophet Moses after the exodus from
Egypt, but it implies that divine guidance which was given
to him after his appointment as a Prophet up to the Exodus. It included the orations delivered by him in the court
of Pharaoh and also the instructions given to him during his conflict with
Pharaoh as mentioned in the Quran here and there. Most probably, these things
were not included in the Torah; the Torah began with the Ten Commandments which
were given to Moses engraved on stone tablets on Mount Sinai after the exodus.
(25:38) And in like manner were the 'Ad and
the Thamud destroyed and the people
of al-Rass52 and many a nation in the centuries in between.
52. There is no definite knowledge about the people of the Raas. Different commentators have said different things about
them, but nothing is convincing. The only thing that may be said about them is
that they were a people who had killed
their Prophet by throwing him into or hanging him down a Rass (an old or dry
well).
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(25:40) They have surely passed by the town
which was rained upon by an evil rain.53 Have they not seen it? Nay; but they do not believe
in being raised up after death.54
53. The habitation referred
to was that of the people of Prophet Lot (peace be upon him), which was destroyed by a
rain of stones. The people of Hijaz
while traveling to Palestine and Syria, passed by its ruins and heard the
horrible tales of its destruction.
(25:43) Have you ever considered the case of
him who has taken his carnal desire for his god?56 Can you take
responsibility for guiding him to the Right Way?
56. “The person who makes
his desire as his god” is the one who becomes the slave of his lusts and
desires. As he serves his lust like the one who warships his deity. He becomes
as much guilty of shirk as the one who worships an idol. According to a
tradition, related by Abu Hurairah, the
Prophet (peace be upon him) said: Of all the false gods being worshipped and
served instead of Allah, the worst in the sight of Allah is one’s own lust.
(Tabarani). For further explanation, see (E.N. 50 of Surah Al-Kahf).
(25:44) Do you think that most of them hear
or understand? For they are merely like
cattle; nay, even worse than them.57
. The only difference between the two is that the cattle have no intelligence
and will not be accountable as to the place where they are being taken by the
driver. But it is a pity that human beings who are endowed with reason, should
behave like cattle; therefore their condition is worse than that of cattle.
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(25:45) Have you not seen how your Lord spreads the shade? If He will, He could
have made it stationary; instead, We have made the sun its pilot.58
58. The word dalil has been used in the sense of the pilot,
(25:46) So (as the sun rises), We gradually roll up that shade unto Us.59
59. We
annihilate it or cause it to disappear, for
everything which is annihilated returns to Allah, because everything comes from
Him and returns to Him.
: If
you had considered the benefits of the shadow in
regard to your everyday experience, you would have accepted without any
hesitation the doctrine of Tauhid. Had the shadow been constant, there would
have been no life on earth, for life depends on the light and heat of the sun.
On the other hand, if there had been no shadow at all, the constant heat and
light of the sun would have made life impossible. Besides this, if there had
been sudden changes in the sun and the shadow, they would not have been able to
endure it for long; therefore you should reflect on this phenomenon and
understand it well that it has been so ordained by the All-Wise and the
All-Powerful Creator so that it always increases or decreases gradually in
accordance with fixed natural laws. But if it is taken in the metaphorical sense, there is
between the lines a subtle suggestion, and it is this: Just as the shadow does not remain in one and the same state, likewise the
shadow of disbelief and shirk, which appears to have spread far and wide, will
begin to shorten as the sun of guidance gradually rises; but it requires
patience, for Allah never brings about sudden changes.
(25:47) It is Allah Who has made night a
garment for you,60 and
sleep the repose (of death), and has made
day the time of rising to life.61
60. The night
is a garment in the sense that it covers and hides things.
61.
This verse has three objects:
(1) It
provides a proof of Tauhid.
(2) It
furnishes a proof of the possibility of
life-after-death from
everyday human experience.
(3) It
bears the good news that the night of
ignorance has come to an end and now the bright day of knowledge and guidance
has dawned.
(25:49) that We may revive through
it a dead land and
give it for drink to many cattle and human beings from among Our creation.63
63. This verse
also gives proofs of the doctrine of Tauhid and the Hereafter. Besides, it contains a
subtle suggestion that the period of the drought of
ignorance has been replaced through Allah’s mercy by the blessed rain of
Prophethood,
(25:50) We present this wondrous phenomenon to them over and over again64 that they may learn a lesson from it. But most people
simply decline everything except disbelief and ingratitude.65
64. “We have repeated it among them” may have three meanings:
(1) We have cited the phenomenon of rainfall over
and over again in the Quran in order to make plain to them the reality.
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(25:53) And He it is Who has joined the two seas: one sweet and palatable and the other saltish
and bitter; and He has set a barrier and an insurmountable obstruction between the two that keeps
them apart.68
68. This phenomenon has
been perceived in many places in the
sea and on the land that sweet water and bitter water has existed side by side. Turkish Admiral Syedi Ali Rais, in his book
Mirat-al-Mamalik, written in the 16th century, has mentioned a place in the Persian Gulf, where springs of sweet waver exist under the bitter waters of
the sea, where he could get drinking water for his
fleet. The American Oil company at first obtained water from the same springs
in the Persian Gulf, before they dug up wells near Dhahran for the supply of
the drinking water. Near Bahrain also there exist springs of sweet
water at the sea bed from which people have been taking water
until quite recently. Besides this apparent meaning which gives a rational
proof of Allah’s being the One and the only Lord of the universe, the verse contains a subtle suggestion as well: When Allah wills, He can raise up a righteous community from among a large wicked society
just as He can cause springs of palatable and sweet water to gush out from
under the salty waters of the sea.
(25:54) And He it is Who has created man from water and then produced from him two sorts of kindred: by descent and by marriage. Your Lord is All-Powerful.69
.
69. Here the miracle of the
birth of man from a mere sperm drop and the procreation of his offspring from
man and woman have been cited as a proof of Tauhid. Though both man and woman
belong to the same genus, they are two species, having important common human
characteristics but different physical structures and psychological traits. It
is a proof of Tauhid that the All- Powerful Allah
has used this difference for making the two as complements and not antagonists. It is also the design of the All-Powerful Creator that
He is creating sons and daughters in the world in due proportion Then the sons
marry and create blood relationships, and the daughters are married and become
means of forming new relationships. This process goes on widening to produce
families, tribes and nations belonging to the same race and bound by the same
civilization.
The
verse has also a subtle suggestion: The entire life is being
run on the principle of difference. For example, the difference between the
night and the day, the summer and the winter, etc. Therefore, O Muslims, you
should patiently endure the differences you are having with your opponents for
these are certain to produce good results.
(25:60) When they are told: "Prostrate
yourselves before the Merciful One," they say: "What is the Merciful
One? Shall we prostrate ourselves before whomsoever you command us to
prostrate?"73 This
even further increases their aversion.74
73.
74.
All scholars agree that here a prostration
of recital (Sajdah Talawat) has been enjoined, which means that every reader and every hearer must
prostrate himself on reciting or hearing the recital of this verse. According to traditions, the one who hears this verse being recited should
say: Zadan Allahu khuduan - aenama - zada liladaai nufura: May Allah increase
us in humility - even as - the enemies are increased in their hatred.
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(25:67) (The true servants of the Merciful
One are) those who are neither extravagant nor
niggardly in their spending but keep the golden mean between the two;83
83. The true servants of
Allah adopt the golden mean between the two extremes in spending their money. They neither go beyond prudence and necessity in expenditure nor live in
wretched circumstances in order to save and hoard money but are frugal. This was the characteristic of the followers of the
Prophet (peace be upon him), which distinguished them from the well-to-do
people of Arabia, who were either spend thrifts in regard to the gratification of
their own lusts or niggardly in spending their money on good works.
According to Islam extravagance is: (1) To spend even the smallest amount of money in unlawful ways. (2) To go
beyond one’s own resources in expenditure even in lawful ways, or to spend money for
one’s own pleasure. (3) To spend money in righteous ways not for the sake of
Allah but for mere show. On the other hand, one is miserly if one does not spend money for his own needs and requirements and
those of his family in accordance with his resources and
position, or if one does not spend money for good works. The way taught by
Islam is the golden mean between the two extremes. The Prophet (peace be upon
him) has said: It is a sign of wisdom to adopt the golden mean in one's living.
(Ahmad, Tabarani).
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25:70) unless he repents and believes and
does righteous works. For such, Allah
will change their evil deeds into good deeds.86 Allah is Ever
Forgiving, Most Compassionate.
86. This is a good news for those people who repented and reformed themselves, for they will have the benefit
of the general amnesty contained in (verse 70). This was regarded as a great blessing by the true
servants because very few of those who embraced Islam had been free from those
vices during their ignorance, and were terrified by the threat contained in (verses 63-69), but this amnesty not only redeemed them but filled
them with hope.
Many
instances of such people, who sincerely repented and reformed their lives, have
been related in the traditions. For instance, Ibn Jarir and Tabarani have
related an incident from Abu Hurairah, who savs: One day when 1 returned home
after offering the lsha prayer in the Prophet’s (peace be upon him) Mosque, I
saw a woman standing at my door. I saluted her and walked into my room, closed
the door and busied myself in voluntary worship. After a while she knocked at
the door. I opened the door and asked what she wanted. She said that she had
come with a problem: She had committed zina, had become pregnant, given birth
to a child and then killed it. She
wanted to know if there was any chance of her sin being forgiven. I replied in the negative. She went back griefstricken, exclaiming, Ah! this
beautiful body was created for the fire! The next morning, after the prayer,
when I related the night’s incident before the Prophet (peace be upon him), he said: You gave a very wrong answer, Abu
Hurairah: Haven’t you read the Quranic verse which says: (Those) who do not
invoke any deity other than Allah...except the one who may have repented (after
those sins) and have believed and done righteous deeds? Hearing this from the Prophet (peace be upon him), I went
out in search of the woman, and had her traced again at the Isha time. I gave
her the good news and told her what the Prophet (peace be upon him) had said in
reply to her question. She immediately fell prostrate on the ground and thanked
Allah, Who had opened a way for her forgiveness. Then she offered repentance
and set a slave-girl, along with her son, free. A similar incident about an old
man has been related in the traditions. He came before the Prophet (peace be
upon him) and said: O Messenger of Allah, all my life has passed in sin, there
is no sin which I have not committed; so much so that if my sins were to be
distributed over the people of the whole world, they would all be doomed. Is
there any way out for my forgiveness? The Prophet (peace be upon him) asked
him: Have you embraced Islam? He said: I bear witness that there is no god but
Allah, and that Muhammad (peace be upon him) is the Messenger of Allah. The Prophet
(peace be upon him) said: Go back, Allah is All-Forgiving and has the power to
change your evil deeds into good deeds. He asked: Is it about all my crimes and
errors? The Prophet (peace be upon him) replied: Yes, it is about all your
crimes and errors. (Ibn Kathir).
(25:71) Whosoever
repents87 and does good, he returns to Allah in the manner
that he should.88
87. It has two
meanings: (1) When he has repented sincerely, he will start a new life of
belief and obedience to Allah and by His grace and help will start doing good
deeds instead of evil deeds that he used to do in his life of unbelief, and his
evil deeds will be replaced by good deeds. (2) Not only will his evil deeds
done in the past be written off, but it will also be recorded in his conduct register
that he was the servant who gave up rebellion against his Lord and adopted the
way of His obedience. Then, as he will feel more and more sorry for his past
sins and offer repentance, more and more good deeds will be credited to him.
For repenting of one’s wrong doing and seeking forgiveness is in itself a good
deed. Thus, good deeds will supersede all his evil deeds in his conduct
register, and he will not only escape punishment in the Hereafter but, in
addition, he will also be blessed with high favors by Allah.
88.
That is, ultimately everyone has to return to Allah for Allah alone is man’s
last and real refuge. He alone can reward him for his good deeds or punish him
for his evil deeds. He alone is All-Merciful and All Compassionate, Who
receives the penitent with forgiveness and Who does not rebuke him for his past
errors provided that he has repented sincerely, and adopted the right attitude
and reformed himself.
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