Al-Quran Surah 25. Al-Furqan - Yusuf Ali Translation

That by which we can judge clearly between right and wrong. Here the reference is to the Qur-an, which has already been symbolised by light. This symbol is continued here, and many contrasts are shown, in the midst of which we can distinguish between the true and the false by Allah's Light, especially the contrast between righteousness and sin.

The majesty of Allah and His independence of all wants or help are mentioned to show how exceedingly great is His goodness in revealing His Will to us.

Ifk, which I have translated a "lie" may be distinguished from zur at the end of this verse, translated "falsehood". The "lie" which the enemies attributed to the holy Prophet of Allah was supposed to be something which did not exist in reality, but was invented by him with the aid of other people: the implication was that (1) the Revelation was not a revelation but a forgery, and that (2) the things revealed e.g. the news of the Hereafter, the Resurrection, the Judgment, the Bliss of the Righteous and the sufferings of the Evil, were fanciful and had no basis in fact. Delusion is also suggested. The reply is that, so far from that being the case, the facts were true and the charges were false (zar),-the falsehood being due to the habits of iniquity for which the Misbelievers' whole mental and spiritual attitude was responsible.

The answer is that the Qur-an teaches spiritual knowledge of what is ordinarily hidden from men's sight, and such knowledge can only come from Allah, to Whom alone is known the secret of the whole Creation. In spite of man's sin and shortcomings, He forgives, and He sends His most precious gift, i.e., the revelation of His Will.

Literally, 'that he may eat out of it'. As shown in n. 776 to v. 69, akala (to eat) has a comrpehensive meaning, implying enjoyment of all kinds. Here the garden itself stands for a type of the amenities of life: its fruits would be available for eating, its coolness for rest and refreshment, its waters and its landscape for aesthetic delight.

The charges the enemies made against the Messenger of Allah recoiled on those who made them. The Messenger was vindicated, and went from strength to strength, for Allah's Truth will always prevail. The men who perversely leave the way of truth, righteousness, and sincerity, have not only missed the Way, but on account of their perversity they will never be able to find any way by which they can get back to Truth.

See the last note.

For zafir, a deep emission of breath or a sigh, see n. 1607 to xi. 106. Here the Fire is personified. It is raging with hunger and fury, and as soon as it sees them from ever so far, it emits a sigh of desire. Till then they had not realised their full danger. Now, just as their heart begins to tremble with terror, they are bound together-like with like,-and cast into the roaring flames!

Shifting the scene back to this life, they may fairly be asked: "Here is the result of the two courses of conduct: which do you prefer?"

That is the sort of thing-to be prayed for from Allah which he has made binding upon Himself and not ephemeral things, even though they may be good. And that is the sort of thing that Allah has promised and undertaken to give.

The creatures of Allah who were worshipped will prove that they never asked for worship : on the contrary they themselves worshipped Allah and sought the protection of Allah and of none but Allah. Cf. xlvi. 5-6. They will go further and show that the false worshippers added ingratitude to their other sins: for Allah bestowed abundance on them, and they blasphemed against Allah. They were indeed "worthless and destroyed", for the word bar bears both significations.

Cf. above, xxv. 7.

The blasphemers who have given up all Faith and laugh at the Hereafter: nothing is sacred to them: their arrogance and insolence are beyond all bounds.

They will not be allowed to enjoy any of the felicity or peace which will be the normal state of the new world of Reality. Their own past will stand as a barrier to shut them off .

The barrier which will shut out the evil ones will not exist for the righteous, who will have an abode of bliss and repose, for they will be in the Garden of bliss.

See last note.

The seductive wiles of the Satan are merely meant for snares. There is fraud and treachery in them. The deceived ones are left in the lurch after the way of escape is made impossible for them.

It is the nature of sin to be hostile to truth and righteousness, but such hostility will not harm the righteous and need cause no misgiving because Allah will guide and help those who work in His cause. And what could he better or more effective than His guidance and help?

Divine knowledge is a fathomless ocean. But glimpses of it can be obtained by any individuals sincerely searching for the Truth. Their progress will be in grades. If they ask questions, and answers are then furnished to them, they are more likely to apprehend the Truth, as they have already explored the part of the territory in which they are interested. In the same way, when concrete questions arise by the logic of events, and they are answered not only for the occasion, but from a general stand-point, the teaching has a far greater chance of penetrating the human intelligence and taking shape in practical conduct. And this is the usual way of instruction in the Qur-an.

This verse may be compared and contrasted with xxv. 24 above. Here the argument is rounded off about the distinction between the Good and Evil in their final Destiny. The Good are to have "the fairest of places for repose", and in contrast, the Evil are, "as to Path, most astray". They have no repose, and their wanderings lead nowhere.

The stories of Noah, of the prophets of 'Ad and Thamud (and of other prophets), in the reactions of their communities to their teaching are told in xxvi. 105-159, below. Here they are just mentioned to illustrate how little respect past ages had for their prophets and teachers of Truth. But Allah's Truth did not suffer: it was the blind rejecters of spiritual Truth who were wiped out.

This refers to Lut's story and the destruction of Sodom and Gomorrah, the wicked cities of the plain near the Dead Sea, by a shower of brimstone. The site lies on the highway between Arabia and Syria. Cf. xv. 74, 76, and n. 1998.

The man who worships his own passions or impulses or desires is the most hopeless to teach or lead or guide. If it were anything else the matter with him, the Prophet could argue with him. But Reason cannot prevail over blind passion. It is vain to hope that such a man could be led, until his mad desires are killed. No one could undertake any responsibility for him, for he obeys no law and follows no advice. He is worse than brute beasts, which may not understand, but at least follow the wholesome instincts implanted in them by Allah. The lawless man has killed his instincts and is unwilling to submit to guidance.

In our artificial life and surroundings we fail to see some of the finest mysteries of Light and Shade. We praise, and rightly, the wonderful colors of sunset. We see, particularly in climates more northerly than that of India, the subtle play of Light and Shade in the twilights succeeding sunsets. If we were as assiduous in seeing sunrises and the play of Light and Shade preceding them, we should see phenomena even more impressive, as the early moming seems to us more holy than any other time in the twenty-four hours of the sun's daily journey. There is first the false dawn, with its curious uncertain light and the curious long uncertain shadows which it casts. Then there are the streaks of black in the East, succeeded by the true dawn, with its delicate tones of colours and light and shade. The light of this true or false Dawn is not given by the direct rays of the sun. In a sense it is not light, but the shadows or reflections of light. And they gradually merge into actual sunrise, with its more substantial or more defined shadows, which we can definitely connect with the sun.

As the sun rises higher and higher, the shadows contract. In regions where the sun gets actually to the zenith at noon, there is no shadow left at that time. Where does it go to? It was but a shadow cast by a substance and it gets absorbed by the substance which produced it.

It is still the contrast between Light and Shade; but the shade of Night is as a Robe to cover and screen us and give us Repose from activity; and the Light of Day is for striving, work, activity. Or again, the Night is like Death, our temporary Death before Judgment, the time during which our senses are as sealed in Sleep; and the Day is like the renewal of Life at the Resurrection.

Rain water (in pure air) is not only pure water distilled in air and sky, but it is the best purifying and sanitating agent on the largest scale known to US.

The water is distributed all over the world, in order that all life may receive its support according to its needs. In xxv. 48-50, we have the argument of contrasts stated in another way. Water is life, and is made available to sustain life all over the world; this is a physical fact which all can see. But water is also the symbol of spiritual life, whose sustaining principle is the Will of Allah as made known to us through Revelation. It sometimes comes to us in our inward or spiritual storms. Many violent unsettlements of the spirit are but heralds of the refreshing showers of spiritual understanding that come in their wake. They purify our souls, and produce spiritual Life even where there was a parched spiritual desert before. They continue to sustain us in our normal spiritual Life out of the reservoirs of Allah's Revelation, which are open to all, and well distributed in time and space. The universality of distribution is again referred to in the following verse.

Allah's Message has been distributed to all nations. If it had been necessary, a Prophet could have been sent to every town and village. But Allah's Plan is different. He has sent His Light to every heart, through His Signs in man's conscience, in Nature, and in Revelation.

Maraja: literally, let free or let loose cattle for grazing. Bahrain: two seas, or two bodies of flowing water; for bahr is applied both to the salt sea and to rivers. In the world taken as a whole, there are two bodies of water, viz.,: (1) the great salt Ocean, and (2) the bodies of sweet water fed by rain, whether they are rivers, lakes or underground springs: their source in rain makes them one, and their drainage, whether above-ground or underground, eventually to the Ocean, also makes them one. They are free to mingle, and in a sense they do mingle, for there is a regular water-cycle: see n. 3106 above: and the rivers flow constantly to the sea, and tidal rivers get sea-water for several miles up their estuaries at high tide. Yet in spite of all this, the laws of gravitation are like a barrier or partition set by Allah, by which the two bodies of water as a whole are always kept apart and distinct. In the case of rivers carrying large quantities of water to the sea, like the Mississippi or the Yangtse-Kiang, the river-water with its silt remains distinct from sea-water for a long distance out at sea. But the wonderful Sign is that the two bodies of water, though they pass through each other, remain distinct bodies, with their distinct functions.

The basis of all living matter in the physical world, protoplasm, is water: Cf. xxiv. 45 and xxi. 30, and notes thereon.

Here is the highest contrast of all-material things which are inert, and Allah, Whose goodness and power are supreme; Faith and Unfaith, meriting glad tidings and admonition; the selfish man who is self-centred, and the man of God, who works for others without reward.

Cf. vii. 54 and n. 1031.

The argument is about the question, in whom shall we put our trust? Worldly men put their trust in wordly things: the righteous man only in Allah. The true distinction will be quite clear from a ray of divine knowledge. If you do not see it all clearly, ask of those who possess such knowledge.

The glorious Lamp of the skies is the Sun; and next to him is the Moon, which gives borrowed light. The Constellations of course include the Signs of the Zodiac, which mark the path of the planets in the heavens.

Ignorant: in a moral sense. Address: in the aggressive sense. Their humility is shown in two ways: (1) to those in real search of knowledge, they give such knowledge as they have and as the recipients can assimilate; (2) to those who merely dispute, they do not speak harshly, but say "Peace!", as much as to say, "May it be well with you, may you repent and be better"; or "May Allah give me peace from such wrangling"; or "Peace, and Good-bye; let me leave you!"

This is a prayer of humility: such a person relies, not on any good works which he may have done, but on the Grace and Mercy of Allah; and he shows a lively sense of the Day of Judgment, when every action will weigh for or against a soul.

In ordinary spending this is a wise rule. But even in charity, in which we give of our best, it is not expected that we should be extravagant, i.e., that we should either do it for show, to impress other people, or do it thoughtlessly, which would be the case if we "rob Peter to pay Paul". We should certainly not be niggardly, but we should remember everyone's rights, including our own, and strike a perfectly just balance between them.

The three crimes just mentioned are specially detestable and infamous, and as ignominy will be added to other punishments, the penalty will be double that of ordinary punishment.

Witness no falsehood has two significations, both implied in this passage: (1) those who give no evidence that is false; and (2) those who do not assist at anything which implies fraud or falsehood.

Kharra may mean: to fall down, to snore, to droop down as if the person were bored or inattentive, or did not wish to see or hear or pay attention.

Let us recapitulate the virtues of the true servants of Allah: (1) they are humble and forbearing to those below them in spiritual worth; (2) they are constantly, by adoration, in touch with Allah; (3) they always remember the Judgment in the Hereafter; (4) they are moderate in all things; (5) they avoid treason to Allah, to their fellow-creatures, and to themselves; (6) they give a wide berth not only to falsehood but to futility; (7) they pay attention, both in mind and manner, to the Signs of their Lord; (8) their ambition is to bring up their families in righteousness and to lead in all good. A fine code of individual and social ethics, a ladder of spiritual development, open to all.