Surah 25. Al-Furqan

HALLOWED is He who from on high, step by step, has bestowed upon His servant the standard by which to discern the true from the false,¹ so that to all the world it might be a warning:

  - Mohammad Asad

Almost all the commentators give this meaning to the term al-furqan. In the above context it denotes the Qur'an as well as the phenomenon of divine revelation as such. (For an amplified interpretation of this term by Muhammad 'Abduh, see note [38] on 2:53 .) The verbal form nazzala implies gradualness both in time ("successively") and in method ("step by step").

Blessed is the One Who has revealed Al-Furqan (the criterion to distinguish right from wrong: The Qur'an) to His servant, that he may be a Warner to the worlds;

  - Muhammad Farooq-i-Azam Malik

Blessed is the One Who sent down the Standard¹ to His servant,² so that he may be a warner to the whole world.³

  - Mustafa Khattab

 Al-Furqân, which is one of names of the Quran, means "the standard to distinguish between right and wrong."

 Prophet Muḥammad (ﷺ).

 For both humans and jinn.

Blessed is He Who hath revealed unto His slave the Criterion (of right and wrong), that he may be a warner to the peoples.

  - Marmaduke Pickthall

Blessed is He Who sent down the Criterion to His servant that it may be an admonition to all creatures ^{3052 3053 3054}

  - Abdullah Yusuf Ali

Tabaraka: the root meaning is "increase" or "abundance". Here that aspect of Allah's dealing with His creatures is emphasised, which shows His abundant goodness to all His creatures, in that He sent the Revelation of His Will, not only in the unlimited Book of Nature, but in a definite Book in human language, which gives clear directions and admonitions to all. The English word "blessed" hardly conveys that meaning, but I can find no other without departing far from established usage. To emphasise the meaning I have explained, I have translated "Blessed is..." but "Blessed be..." is also admissible, as it brings out another shade of meaning, that we praise and bless His holy name.

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 pronoun in yakuna may refer either to Furqan (the Criterion) or to 'Abd (the holy Prophet). In either case the ultimate meaning is the same. The Qur-an is the standing Criterion for judgment between right and wrong.

He to whom the dominion over the heavens and the earth belongs, and who begets no offspring,² and has no partner in His dominion: for it is He who creates every thing and determines its nature in accordance with [His own] design.³

  - Mohammad Asad

See note [133] on 17:111 .

I.e., in accordance with the function assigned by Him to each individual thing or phenomenon: cf. the oldest formulation of this idea in {87:2-3}.

He is the One to Whom belongs the kingdom of the heavens and the earth, has begotten no son and has no partner in His kingdom; He has created everything and ordained them in due proportions.

  - Muhammad Farooq-i-Azam Malik

'Allah is' the One to Whom belongs the kingdom of the heavens and the earth, Who has never had 'any' offspring, nor does He have a partner in 'governing' the kingdom. He has created everything, ordaining it precisely.

  - Mustafa Khattab

He unto Whom belongeth the sovereignty of the heavens and the earth. He hath chosen no son nor hath He any partne in the sovereignty. He hath created everything and hath meted out for it a measure.

  - Marmaduke Pickthall

He to Whom belongs the dominion of the heavens and the earth: no son has He begotten nor has He a partner in His dominion: it is He Who created all things and ordered them in due proportions. ³⁰⁵⁵

  - Abdullah Yusuf Ali

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.

And yet, some choose to worship, instead of Him, [imaginary] deities that cannot create anything hut are themselves created.⁴ and have it not within their power to avert harm from, or bring benefit to, themselves, and have no power over death, nor over life, nor over resurrection!

  - Mohammad Asad

I.e., whether they be inanimate "representations" of imaginary deities, or personified forces of nature or deified human beings. or simplv figments of the imagination.

Yet the unbelievers have taken besides Him other gods which can create nothing but are themselves created, which can neither harm nor help even themselves, and which have no power over life or death, or raising the dead to life.

  - Muhammad Farooq-i-Azam Malik

Yet they have taken besides Him gods who cannot create anything but are themselves created. Nor can they protect or benefit themselves. Nor can they control life, death, or resurrection.

  - Mustafa Khattab

Yet they choose beside Him other gods who create naught but are themselves created, and possess not hurt nor profit for themselves, and possess not death nor life, nor power to raise the dead.

  - Marmaduke Pickthall

Yet have they taken besides Him gods that can create nothing but are themselves created; that have no control of hurt or good to themselves; nor can they control Death nor Life nor Resurrection. ³⁰⁵⁶

  - Abdullah Yusuf Ali

This is the first great distinction taught by the Criterion; to know the attributes of the true God, as against the false fancies of men.

Moreover, those who are bent on denying the truth are wont to say, "This [Qur'an] is nothing but a lie which he [himself] has devised with the help of other people,⁵ who thereupon have perverted the truth and brought a falsehood into being."⁶

  - Mohammad Asad

Implying that the Qur'an, or most of it, is based on Judaeo-Christian teachings allegedly communicated to Muhammad by some unnamed foreigners (cf. 16:103 and the corresponding notes, especially note [130]) or, alternatively, by various Arab converts to Judaism or Christianity; furthermore, that Muhammad had either deceived himself into believing that the Qur'an was a divine revelation, or had deliberately - knowing that it was not so - attributed it to God.

Lit., "and thus, indeed, have they come with [or "brought"] a perversion of the truth" [which obviously is the meaning of zalm in this context] "and a falsehood". Whereas it is generally assumed that this clause constitutes a Qur'anic rebuttal of the malicious allegation expressed in the preceding clause, I am of the opinion that it forms part of that allegation, making the mythical "helpers" of Muhammad co-responsible, as it were, for the "invention" of the Qur'an.

Those who deny the Truth say: "This Al-Furqan (The Qur'an) is but a forgery which he (Muhammad) himself has devised and some other people have helped him." Unjust is what they do and falsehood is what they utter!

  - Muhammad Farooq-i-Azam Malik

The disbelievers say, 'This 'Quran' is nothing but a fabrication which he¹ made up with the help of others.' Their claim is totally unjustified and untrue!

  - Mustafa Khattab

 The Prophet (ﷺ).

Those who disbelieve say: This is naught but a lie that he hath invented, and other folk have helped him with it, so that they have produced a slander and a lie.

  - Marmaduke Pickthall

But the Misbelievers say: "Naught is this but a lie which he has forged and others have helped him at it." In truth it is they who have put forward an iniquity and a falsehood. ³⁰⁵⁷

  - Abdullah Yusuf Ali

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.

And they say, "Fables of ancient times which he has caused to be written down,⁷ so that they might be read out to him at morn and evening!"

  - Mohammad Asad

Because it was known to his contemporaries that he was unlettered (ummi) and could not read and write.

And they say: "These are the stories of the ancients which he has copied down from what is read to him day and night."

  - Muhammad Farooq-i-Azam Malik

And they say, ''These revelations are only' ancient fables which he has had written down, and they are rehearsed to him morning and evening.'¹

  - Mustafa Khattab

 Some Arab pagans claimed that the Prophet (ﷺ) had been taught the Bible by some non-Arab Christians. The Quran itself (16:103) refutes this claim by arguing that a non-Arab could not come up with an eloquent Arabic scripture like the Quran when eloquent Arabs failed to produce something like it. For more details, see the Introduction.

And they say: Fables of the men of old which he hath had written down so that they are dictated to him morn and evening.

  - Marmaduke Pickthall

And they say: "Tales of the ancients which he has caused to be written: and they are dictated before him morning and evening." ³⁰⁵⁸

  - Abdullah Yusuf Ali

In their misguided arrogance they say: 'We have heard such things before; they are pretty tales which have come down from ancient times; they are good for amusement, but who takes them seriously?' When the beauty and power of the Revelation are pointed out, and its miracle as coming from an unlearned man, they again hint at other men who wrote them, though they could not produce any one who could write anything like it.

Say [O Muhammad]: "He who knows all the mysteries of the heavens and the earth has bestowed from on high this [Qur'an upon me]! Verily, He is much-forgiving, a dispenser of grace!"

  - Mohammad Asad

Tell them: "This (The Qur'an) is revealed by Him Who knows the secrets of the heavens and the earth; surely He is Ever-Forgiving, Merciful."

  - Muhammad Farooq-i-Azam Malik

Say, 'O Prophet,' 'This 'Quran' has been revealed by the One Who knows the secrets of the heavens and the earth. Surely He is All-Forgiving, Most Merciful.'¹

  - Mustafa Khattab

 He forgives those who repent, and gives a grace period to those who do not.

Say (unto them, O Muhammad): He Who knoweth the secret of the heavens and the earth hath revealed it. Lo! He ever is Forgiving, Merciful.

  - Marmaduke Pickthall

Say: "The (Qur'an) was sent down by Him Who knows the Mystery (that is) in the heavens and the earth: verily He is Oft-Forgiving Most Merciful." ³⁰⁵⁹

  - Abdullah Yusuf Ali

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.

Yet they say: "What sort of apostle is this [man] who eats food [like all other mortals] and goes about in the market-places? Why has not an angel [visibly] been sent down unto him, to act as a warner together with him?"

  - Mohammad Asad

And they say: "What sort of Rasool is he who eats food and walks through the streets? Why has no angel been sent down with him to threaten the disbelievers?

  - Muhammad Farooq-i-Azam Malik

And they say 'mockingly', 'What kind of messenger is this who eats food and goes about in market-places 'for a living'? If only an angel had been sent down with him to be his co-warner,

  - Mustafa Khattab

And they say: What aileth this messenger (of Allah) that he eateth food and walketh in the markets? Why is not an angel sent down unto him, to be a warner with him?

  - Marmaduke Pickthall

And they say: "What sort of an apostle is this who eats food and walks through the streets? Why has not an angel been sent down to him to give admonition with him? ³⁰⁶⁰

  - Abdullah Yusuf Ali

This is another objection: 'He is only a man like us: why is not an angel sent down, if not by himself, at least with him?' The answer is: angels would be of no use to men as Messengers, as they and men would not understand each other, and if angels came, it might cause more confusion and wonder than understanding in men's minds. Cf. xxi. 7-8; xxvii, 94-95. The office of an angel is different. A teacher for mankind is one who shares their nature, mingles in their life, is acquainted with their doings, and sympathises with their joys and sorrows.

Or: "[Why has not] a treasure been granted to him [by God]?" Or: "He should [at least] have a [bountiful] garden, so that he could eat thereof [without effort]!"⁸ And so these evildoers say [unto one another], "If you were to follow [Muhammad, you would follow] but a man bewitched!"

  - Mohammad Asad

A sarcastic allusion to the "gardens of paradise" of which the Qur'an so often speaks. (Cf. 13:38 and the corresponding notes [74] and [75]; also 5:75 and {21:7-8}.)

Why he has not been given a treasure or at least a garden from which he could eat?" And these wicked people further say: "You are only following a man who is bewitched."

  - Muhammad Farooq-i-Azam Malik

or a treasure had been cast down to him, or he had had a garden from which he may eat!' And the wrongdoers say 'to the believers', 'You are only following a bewitched man.'

  - Mustafa Khattab

Or (why is not) a treasure thrown down unto him, or why hath he not a paradise from whence to eat? And the evil-doers say: Ye are but following a man bewitched.

  - Marmaduke Pickthall

"Or (why) has not a treasure been bestowed on him or why has he (not) a garden for enjoyment?" The wicked say: "Ye follow none other than a man bewitched." ^{3061 3062}

  - Abdullah Yusuf Ali

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.

Cf. xvii. 47. This speech, of the wicked or the ungodly, is meant to be even more bitter than that of the Misbelievers. It makes out the Prophet to be a demented fool!

See to what they liken thee, [O Prophet, simply] because they have gone astray and are now unable to find a way [to the truth]!

  - Mohammad Asad

See what sort of examples they apply to you! Because they are lost and cannot find the way to refute the truth of Tawhid and life after death.

  - Muhammad Farooq-i-Azam Malik

See 'O Prophet' how they call you names!¹ So they have gone so 'far' astray that they cannot find the 'Right' Way.

  - Mustafa Khattab

 i.e., a magician, a poet, a fabricator, and a madman.

See how they coin similitudes for thee, so that they are all astray and cannot find a road!

  - Marmaduke Pickthall

See what kinds of companions they make for thee! But they have gone astray and never a way will they be able to find! ³⁰⁶³

  - Abdullah Yusuf Ali

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.

Hallowed is He who, if it be His will, shall give thee something better than that [whereof they speak] - gardens through which running waters flow - and shall assign to thee mansions [of bliss in the life to come].

  - Mohammad Asad

Blessed is He, Who, if He wills, could give you much better things than what they propose for you: not one but many gardens beneath which rivers flow; and make for you palaces too.

  - Muhammad Farooq-i-Azam Malik

Blessed is the One Who- if He wills- can give you far better than 'all' that: gardens under which rivers flow, and palaces as well.

  - Mustafa Khattab

Blessed is He Who, if He will, will assign thee better than (all) that--Gardens underneath which rivers flow--and will assign thee mansions.

  - Marmaduke Pickthall

Blessed is He Who if that were His will could give thee better (things) than those Gardens beneath which rivers flow; and He could give thee Palaces (secure to dwell in). ^{3064 2065}

  - Abdullah Yusuf Ali

Cf. above, xxv. 1. The reminiscent phrase shows that the first argument, about the Revelation and Prophethood, is completed, and we now pass on to the contrast, the fate of the rejecters of both.

See the last note.

But nay! It is [the very coming of] the Last Hour to which they give the lie! However, for such as give the lie to [the announcement of] the Last Hour We have readied a blazing flame:

  - Mohammad Asad

But in fact they deny the Hour - and for the one who denies the coming of the Hour, We have prepared a blazing fire.

  - Muhammad Farooq-i-Azam Malik

In fact, they deny the Hour.¹ And for the deniers of the Hour, We have prepared a blazing Fire.

  - Mustafa Khattab

 What they have said about you are only excuses to justify their denial of the Hereafter.

Nay, but they deny (the coming of) the Hour, and for those who deny (the coming of) the Hour We have prepared a flame.

  - Marmaduke Pickthall

Nay they deny the Hour (of the Judgment to come): but We have prepared a Blazing Fire for such as deny the Hour: ³⁰⁶⁶

  - Abdullah Yusuf Ali

Denying the Hour of Judgment means denying the power of Justice and Truth to triumph; it means asserting the dominion of Evil. But Allah himself will punish them, as shown in the following verses.

when it shall face them from afar,⁹ they will hear its angry roar and its hiss;

  - Mohammad Asad

Lit., "When it shall see them from a far-off place": a metaphorical allusion, it would seem, to the moment of their death on earth. As in many other instances, we are given here a subtle verbal hint of the allegorical nature of the Qur'anic descriptions of conditions in the life to come by a rhetorical "transfer" of man's faculty of seeing to the object of his seeing: a usage which Zamakhshari explicitly characterizes as metaphorical ('ala sabil al-majaz).

When it shall come into their sight, from a long distance, they will hear its raging and roaring.

  - Muhammad Farooq-i-Azam Malik

Once it sees them from a distance, they will hear it fuming and growling.

  - Mustafa Khattab

When it seeth them from afar, they bear the cracking and the roar thereof.

  - Marmaduke Pickthall

When it sees them from a place far off they will hear its fury and its raging sigh. ³⁰⁶⁷

  - Abdullah Yusuf Ali

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!

and when they are flung, linked [all] together, into a tight space within, they will pray for extinction there and then!¹⁰

  - Mohammad Asad

For a tentative explanation of the allegory of the sinners' being "linked together" in hell, see my note [64] on 14:49 . As regards the "tight space" into which they will be flung, Zamakhshari remarks: "Distress is accompanied by [a feeling of] constriction, just as happiness is accompanied by [a feeling of] spaciousness; and because of this, God has described paradise as being 'as vast as the heavens and the earth' [ 3:133 ]."

And when, chained together, they are flung into some narrow space, they will fervently plead for death.

  - Muhammad Farooq-i-Azam Malik

And when they are tossed into a narrow place inside 'Hell', chained together, then and there they will cry out for 'instant' destruction.

  - Mustafa Khattab

And when they are flung into a narrow place thereof, chained together, they pray for destruction there.

  - Marmaduke Pickthall

And when they are cast bound together into a constricted place therein they will plead for destruction there and then! ³⁰⁶⁸

  - Abdullah Yusuf Ali

Anything-total annihilation-would be better than the anguish they will suffer. But no annihilation will be granted to them. One destruction will not be enough to wipe out the intensity of their anguish. They will have to ask for many destructions, but they will not get them!

[But they will be told:] "Pray not today for one single extinction, but pray for many extinctions!"¹¹

  - Mohammad Asad

Although the concept of "extinction" (thubur) implies finality and is, therefore, unrepeatable, the sinners' praying for "many extinctions" is used here as a metonym for their indescribable suffering and a corresponding, indescribable desire for a final escape.

But they will be told: "Do not plead for one death today, but plead for many deaths."

  - Muhammad Farooq-i-Azam Malik

'They will be told,' 'Do not cry only once for destruction, but cry many times over!'

  - Mustafa Khattab

Pray not that day for one destruction, but pray for many destructions!

  - Marmaduke Pickthall

"This day plead not for a single destruction: plead for destruction oft-repeated!"

  - Abdullah Yusuf Ali

Say: "Which is better-that, or the paradise of life abiding which has been promised to the God-conscious as their reward and their journey's end-

  - Mohammad Asad

Ask them: "Which is better, this hell or the eternal paradise which the righteous are being promised, which will be the reward of their good deeds and also their final destination;

  - Muhammad Farooq-i-Azam Malik

Say, 'O Prophet,' 'Is this better or the Garden of Eternity which the righteous have been promised, as a reward and 'an ultimate' destination?

  - Mustafa Khattab

Say: Is that (doom) better or the Garden of Immortality which is promised unto those who ward off (evil)? It will be their reward and journey's end.

  - Marmaduke Pickthall

Say: "Is that best or the eternal Garden promised to the righteous? For them that is a reward as well as a goal (of attainment). ^{3069 3070}

  - Abdullah Yusuf Ali

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?"

To the righteous, the final Bliss will in one sense be a reward. But the word "reward" does not truly represent facts, for two reasons: (1) the Bliss will be greater than they deserved; and (2) righteousness is its own reward. The best way of expressing the result would be to say that their highest Wish will now have been attained; the goal will have been reached; they will be in Allah's Presence. That is salvation in the highest.