Indexed OCR Text

479
Surah Al-Furqan : 25 : 21 - 22
community. The rich and healthy people are at test for their
thankfulness, while poor and sick persons are on trial for their patience.
For this very reason the Holy Prophet
has advised that whenever you
see someone who is wealthier, healthier, stronger or higher in status you
should at once try to turn towards those who are lower than you in
wealth, health, strength and status so that instead of feeling jealous,
which is a sin, you should thank Allah Ta'ala for giving you better
placing in this world as against those who have less than you. (Bukhari,
Muslim, Mazharī)
Verses 21 - 22
وَقَالَ الَّذِيْنَ لَا يَرْجُوْنَ لِقَاءَ نَا لَوْلَآ أُنْزِلَ عَلَيْنَا الْمَلِكَةُ أَوْ نَرِى رَبِّنَاء
لَقَدِ اسْتَكْبِرُوْا فِىّ انْفُسِهِمْ وَعَتَوْ عُتُوًّا كَبِيْرًا ﴿٢١) يَوْمَ يَرَوْنَ الْمَلَئِكَةَ
لَأَبُشْرِى يَوْمَئِذٍ لِلْمُجْرِمِيْنَ وَيَقُوُلُوُنَ حِجْرًا مَّحْجُوْرًا ﴿٢٢﴾
And said those who do not apprehend to meet Us, "Why
the angels are not sent down to us or why do we not see
our Lord?" Indeed they think too highly of themselves
and have gone too far in rebellion. [21] The Day they
will see the angels, there will be no good news for the
sinners that day, and they will say , "(We need) a
shelter, fully protected!" [22]
Commentary
- And said those who do not believe in meeting Us) وَقَالَ الَّذِيْنَ لَا يَرْجُوُنَ لِقَاءَ نَا
25:21). «Lý (Raja:) means to hope for something desired. Sometimes it is
also used for having fear, as mentioned by Ibn-al-Ambari, the famous
scholar of Arabic lexicon. Here in this verse it is used for apprehension
and fear. Thus the meaning of the phrase is 'those who are not
apprehensive of being brought before Us'. The allusion is toward those
who totally deny the Hereafter as only they could have the courage to
raise such preposterous and absurd points and put such frivolous
demands. Those who believe in the Hereafter dread it so much all the
time that they have no time to waste over such ridiculous ideas. In the
present time those who appear to be unsure about the teachings and
injunctions of Islam and indulge in dubious debate and arguments under

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Surah Al-Furqan : 25 : 23 - 31
the influence of modern education allude toward weakness of their faith
in the Hereafter. When one attains total faith in the Hereafter then there
is no question of having such dubious doubts.
is مَحُجُورًا is protection, and حِجُر The literal meaning of (25:22) حِجْرًا مُّحُجُورًا
fully protected. This word was used in Arabic language at the time of
danger, when there was a danger in sight. The word was used to seek
protection - that is to ask for protection against the imminent danger.
Likewise, on the Dooms Day when the infidels will see angels
approaching toward them with chastisement, they will utter this word as
per their habit in this world to seek protection. Sayyidna Ibn 'Abbas
has described the meaning of this word if (that is banned,
prohibited).
According to this interpretation, the phrase will mean that on the
Dooms Day when the infidels will see the angels approaching them with
chastisement, they will seek their pardon and plead to let them in the
- حِجْرًا مَحُجُوراً paradise. In response to their pleading the angels will reply
that is the Paradise is banned and prohibited for infidels. (Mazhari)
Verses 23 - 31
وَقَدِمُنَآ إِلى مَا عَمِلُوا مِنْ عَمَلٍ فَجَعَلْنْهُ هَبَآءٌ مَّنْثُورًا ﴿٢٣﴾ أَصُحِبُ
الْجَنَّةِ يَوْمَئِذٍ خَيْرٌ مُستَقَرًا وَأَحْسَنُ مَقِيْلاً ﴿٢٤﴾ وَيَوْمَ تَشَقَّقُ
السَّمَآءُ بِالْغَمَامِ وَنُزِّلَ الْمَلِكَةُ تَنْزِيْلاً ﴿٢٥﴾ الْمُلْكُ يَوْمَئِذٍ بِالْحَقُّ
لِلرَّحْمْنِ ، وَكَانَ يَوْمًا عَلَى الْكَفِرِيْنَ عَسِيْرًا ﴿٢٦﴾ وَيَوْمَ يَعَضُّ الظَّالِمُ
عَلَى يَدَيْهِ يَقُوُلُ فَلَيْتَنِىِ اتَّخَذْتُ مَعَ الرَّسُوْلِ سَبِيْلاً ﴿٢٧) يُوَيَُّتى
لَيْتَنِىُ لَمْ أَتَّخِذُ فُلَانًا خَلِيْلاً ﴿٢٨﴾ لَقَدْ أَضَلَّنِىُ عَنِ الذِّكُرِ بَعْدَ
إِذْجَآءَنِىٌ ﴿ وَكَانَ الشَّيْطِنُ لِلْإِنْسَانِ خَذُوْلاً ﴿٢٩) وَقَالَ الرَّسُولُ
يَرَبٍ إِنَّ قَوْمِى اتَّخَذُوا هَذَا الْقُرْآنَ مَهُجُورًا ﴿٣٠﴾ وَكَذَلِكَ جَعَلْنَا
لِكُلِّ نَبِيّ عَدُوًّا مِّنَ الْمُجْرِمِيْنَ ، وَكَفِى بِرَبِّكَ هَادِيًّا وَّنَصِيرًا ﴿٣١)
And We will come to whatever deeds they did and will

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Surah Al-Furqan : 25 : 23 - 31
turn them into scattered dust. [23] The people of
Paradise, on that day will be the best in (terms of their)
abode and best in (terms of their) resting-place. [24]
And the Day the sky will break open with a cloud and
the angels are sent down in a majestic descent, [25] the
Kingdom on that day will be for the Rahman, and for
the disbelievers it will be a difficult day. [26] And (Be
mindful of) the Day the wrongdoer will bite his hands
saying, "Would that I had taken a path alongwith the
messenger! [27] Woe to me! Would that I had not taken
so-and-so for my friend! [28] Indeed he led me astray
from the advice after it had come to me." And the Satan
is man's betrayer. [29] And the messenger will say, "O
my Lord, my people had taken this Qur'an as a thing to
be deserted." [30]
And in a similar way We made for every prophet an
enemy from among the sinners, but your Lord suffices
as a guide and as a supporter. [31]
Commentary
The best in (terms of their) abode and best in) خَيْرٌ مُستَقَرًا وَأَحْسَنُ مَقِيْلاً
(terms of their) resting-place - 25:24). Permanent residence is called
while مَقِيُل is derived from قَيْلُوُلَه which means siesta. Hence مَقِيُّل means the
place for having siesta. Probably J'y is specifically mentioned here
because it is referred in one of the traditions that on the Dooms day Allah
Ta'ala will complete reckoning of the entire creation by noon and the
people of paradise will reach Paradise at the time of siesta and so will the
condemned in the Hell. (Qurtubi)
The sky will break open with a cloud - 25:25). The) تَشَقَّقُ السَّمَاءُ بِالْغَمَامِ
explanation of the verse is that the sky will rip apart and a sort of liquid
cloud will descend from it which will be carrying angels with it. This cloud
will look like a canopy descending from the sky and will be bearing Allah
Ta'ala's refulgence surrounded by angels. This will precede the beginning
of the reckoning and the sky will rip open only to make an opening. It will
not be the same ripping as the one when the sur (j'yo) will be blown to
finish off the earth and the sky, because this descension of the cloud will
take place after the second blowing of the sur ('"+) when the earth and
the sky would have taken the new shape. (Bayan ul-Qur'an)

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Surah Al-Furqan : 25 : 23 - 31
-Woe to me! would that I had not taken so-and) يُوَيُلَتِى لَيْتَنِىُ لَمُ أَتَّخِذُ فُلانًا خَلِيُلاً
so for my friend - 25:28). This verse was revealed on an especial occasion,
but its implication is universal. The background is that 'Uqbah Ibn Abi
Mu'ait was one of the chieftains of polytheists in Makkah. It was
customary with him that whenever he would return after an expedition,
he used to invite the nobility of the city to dinner. He also used to call on
the Holy Prophet
frequently. When he presented the food to the Holy
Prophet g he said "I cannot eat your food until you proclaim that Allah is
one and no one can be associated with Him in worship and that I am His
Rasul." 'Uqbah recited this sentence and then the Holy Prophet
ate the
dinner according to his promise, 'Ubayy Ibn Khalaf was a close friend of
'Uqbah. When he learnt that 'Uqbah has accepted Islam and has recited
the Kalimah Tayyabah he was very crossed with him. 'Uqbah tried to
defend himself by explaining that Muhammad
was an eminent person
of Quraysh and if he had returned without having his meal at his house,
it would have been very degrading for 'Uqbah. Therefore, in order to
please him, he repeated the sentence (wJS). 'Ubayy Ibn Khalaf did not
accept this explanation and asked 'Uqbah to go and spit on Holy Prophet's
face if he was really ashamed. The wretched man obliged his depraved
friend and did as he had suggested. Allah Ta'ala disgraced them both in
this world as well, as both were killed in the battle of Badr (Baghawi). The
torment he will face on the Dooms day is described in this verse that when
he will see the torment before him, he will bite his fingers in distress and
repentance and say "would that he had not made 'Ubayy Ibn Khalaf his
friend in the world". (Mazhari & Qurțubi)
Friendship of wicked persons and non believers will be a matter
of shame and repentance in the Hereafter
It is explained in Tafsir Mazhari that although these verses were
revealed in respect of the 'Uqbah, yet the moral of the verse is universal.
This can be noticed by the use of the word U> (so-and-so) in the verse,
which alludes that the message is universal. The moral that can be
deduced from these verses is that when two friends get together in acts of
immorality and sin and help each other in performing forbidden deeds,
then the same will apply to them and they will be remorseful and feel
sorry for their friendship in the Hereafter. Musnad Ahmed, Tirmidhi, Abu
Dawud etc. have reproduced a narration on the authority of Sayyidna

483
Surah Al-Furqan : 25 : 23 - 31
Abu Said al-Khudri 4ge that the Holy Prophet
لا تصاحب الامؤمنا once said
Do not make a non-Muslim your friend and your) ولا ياكل مالك الا تقى
possessions should be used only by the pious persons .- Mazhari), that is, do
not have the non-pious as your friend. And Sayyidna Abu Hurairah
has reported a tradition of the Holy Prophet :
المرء على دين خليله فلينظر من يخالل (رواه البخارى)
Every person is influenced by the faith and way of life of his
friends. Therefore, one must be very mindful when selecting his
friends. (Bukhari)
Sayyidna Ibn 'Abbas 4
has reported that the Holy Prophet
was
asked what sort of friends should we keep in our company. To this he
replied :
من ذکر کم بالله رويته، وزاد فى علمكم منطقه، وذکر کم بالآخرة عمله (رواه البزار)
(قرطبى)
The one who reminds you of Allah when you see him, and adds
to your knowledge when he speaks, and reminds you of the
Hereafter when he acts. (Qurtubi)
That is Rasul * will say, O my) وَقَالَ الرَّسُولُ يَرَبٍ إِنَّ قَوْمِى أَتَّخَذُوا هَذَا الْقُرَانَ مَهُجُورًا
Lord my people have forgotten and forsaken Qur'an - 25:30). There is a
difference of opinion among the commentators whether this complaint of
the Holy Prophet g to Allah Ta'ala about his people would be on Dooms
Day or was made in his life time. Both views appear valid. But the verse
following this verse suggests that he made this complaint during his
lifetime and the next verse was revealed to appease him. The next verse
reads ◌َوَكَذلِكَ جَعَلْنَا لِكُلّ نَبِيّ عَدُوًّا مِّنَ الْمُجْرِمِين (In a similar way We made for every
prophet an enemy from among the sinners - 25:31). It means that if your
adversaries do not accept Qur'an, it is not something new. In the past as
well people have defied Our message and the messengers had to contend
with that. The best course for you also is to be contended.
Abandoning to follow Qur'an is a great sin
On the face of it abandonment of Qur'an means its denial or non
non-acceptance, which is expected only from the infidels. However, in
certain traditions it is reported that those Muslim who do believe in the
Qur'an but neither they read it nor try to follow it fall as much within the
ambit of this category of people. Sayyidna Anas
has quoted the Holy

484
Surah Al-Furqan : 25 : 32
Prophet
as saying:
من تعلّم القرآن وعلّق مصحفه لم يتعاهده ولم ينظر فيه جاء يوم القيمة متعلقا به
يقول: يا ربّ الغلمين ان عبدک هذا اتخذنى مهجورًا فاقض بينى وبينه. ذكره
الثعلبى (قرطبى)
The person who has learnt Qur'an and then hanged it (on the
wall), neither he recites it routinely nor ponders over its
injunctions will be brought on the Doomsday with Qur'an
hanging by his neck with a sling, and will complain before
Allah Ta'ala 'this servant of Yours had abandoned me, so decide
between me and him". (Qurtubi)
Verse 32
وَقَالَ الَّذِيْنَ كَفَرُوا لَوْلَا نُزِّلَ عَلَيْهِ الْقُرْآنُ جُمْلَةٌ وَّاحِدَةً" كَذِكَ "
لِنْثَبِّتَ بِهِ فُؤَادَكَ وَرَتَّلْتُهُ تَرْتِيلاً ﴿٣٢﴾
And said those who disbelieved, "Why has the Qur'an
not been revealed to him all at once?" (It has been sent
down) in this way (i.e. in parts) so that We make your
heart firm, and We revealed it little by little. [32]
Commentary
The sequence of objections by the infidels and polytheists and their
answers, which had started in the beginning of the Surah, is continuing.
Here in this verse the objection as to why the Qur'an was revealed
gradually bit by bit and not in one go is answered. The wisdom behind
gradual revelation of the Qur'an as explained in the verse is that it was to
keep the heart of the Holy Prophet & firm and strong. By gradual
revelation the Holy Prophet's @ heart was made strong in the following
manner:
1. It was made easy for him to remember the Qur'an by heart. If the
whole Book was revealed in one go, its remembrance by heart would not
have been that easy. Remembrance of the Qur'an by heart expelled all
worries from his heart.
2. Whenever an objection was raised by the infidels or a maltreatment
was perpetrated, a verse would reveal to give him fortitude. In case the
entire Qur'an was revealed in one piece and the fortitude for the special

485
Surah Al-Furqan : 25 : 33 - 36
occasion had also been mentioned in it, its search in the Book would have
been painstaking. Moreover, it would have been uncertain whether or not
the attention of the Holy Prophet
would be drawn to the particular
verse
3. Instant response by way of revelation to answer awkward questions
was by itself the confirmation of Allah Ta'ala's support which is the
biggest source of strength for the heart. The wisdom of keeping the heart
strong is not dependent on gradual revelations alone. Other factors in this
regard are mentioned in the following verse of Surah Bani Isra'nl &&35 tys,
And We have divided the Qur'an in portion, so that) لِتَقْرَأْهُ عَلَى النَّاسِ عَلى مُحْثٍ
you may recite it to the people gradually - 17:106). (Bayan ul-Qur'an)
Verses 33 - 36
وَلَا يَأْتُوْنَكَ بِمَثَلٍ إِلاَّ جِئْنْكَ بِالْحَقِّ وَأَحْسَنَ تَفْسِيْرًا ﴿٢﴾ الَّذِيْنَ
يُحْشَرُوْنَ عَلَى وُجُوهِهِمْ إِلَى جَهَنَّمَ " أُولَئِكَ شَرَّ مَكَانًا وَأَضَلُّ
سَبِيْلاً ﴿٤﴾ وَ لَقَدْ أَتَيْنَا مُوسَى الْكِتْبَ وَجَعَلْنَا مَعَةَ آَخَاهُ هُرُوْنَ
وَزِيْرًا (٣٥)﴾ فَقُلْنَا اذْهَبَآ إِلَى الْقَوْمِ الَّذِيْنَ كَذَّبُوا بِيْتِنَاء فَدَمَّرُئُهُمُ
تَدْمِيْرًا ﴿٣٦)
And they bring to you no hypothesis, but We bring to
you the correct position and (an answer) better
explained. [33]
Those who will be driven on their faces to hell - they
are the worst in situation and far more astray from the
path. [34]
And surely We gave Musa the Book and appointed his
brother Harun as a minister with him. [35] So we said,
"Go, both of you, to the people who have rejected Our
signs" Then We annihilated them totally. [36]
Commentary
Verse no. 33 supports and accentuates the explanation given above for
the wisdom in the gradual revelation of Qur'an in as much as it promises
Allah's support in any situation of awkward questions asked by the

486
Surah Al-Furqan : 25 : 37 - 44
infidel.
who have rejected Our signs - 25:36). Here it is described) الَّذِينَ كَذِّبُوا بِاِنَا
that the people of Pharaoh had denied Allah's verses. It is to be noted that
by that time Torah was not revealed to Sayyidna Musa &9 . Therefore it
cannot be Torah which was denied. Hence it is either the proofs of the
Oneness of Allah, which can be understood by any one according to his
mental level, or the traditions of the past prophets which are passed on
through generations, no matter in what little detail, are referred here as
rejection of His message. The same thing is referred in Qur'an as well
- Joseph brought you the clear signs before) وَلَقَدُجَآءَكُمُ يُوسُفُ مِنْ قَبْلُ بِالْبَيْنَاتِ
40:34). It mentions about the teachings of the earlier prophets, which had
also reached them. (Bayan ul-Qur'an)
Verses 37 - 44
وَقَوْمَ نُوُحِ لَّمَّا كَذَّبُوا الرُّسُلَ اَغْرَقْنُهُمُ وَجَعَلْنُهُمُ لِلنَّاسِ أَيَّةٌ *
وَأَعْتَدُنَا لِلظَّلِمِيْنَ عَذَابًا أَلِيُّمًا ﴿٣١°﴾ وَّعَادًا وَّثَمُوُدَا وَأَصُحِبَ الرَّسِ
وَقُرُوْنَا بَيْنَ ذُلِكَ كَثِيرًا ﴿٣٨﴾ وَكُلاَّ ضَرَبْنَا لَهُ الْأَمْثَالَ: وَ كُلَّا تَبَّْنَا
تَتْبِيِّرًا ﴿٣٩﴾ وَلَقَدْ آتَوُا عَلَى الْقَرْيَةِ الَّتِىِّ أُمْطِرَتُ مَطَرَ السَّوْءِ+ُ أَفَلَمُ
يَكُوْنُوا يَرَوْنَهَا بَلْ كَانُوا لاَيَرْجُوُنَ نُشُورًا ﴿٤﴾ وَإِذَا رَأَوْكَ إِنْ
يَتَّخِذُوْنَكَ إِلَّ هُزُوًا أَهْذَا الَّذِىُ بَعَثَ اللهُ رَسُوْلاً ﴿٤١﴾ إِنْ كَادَ
لَيُضِلُّنَا عَنُ الِهَتِنَا لَوْلَآ أَنْ صَبَرْنَا عَلَيْهَا * وَسَوْفَ يَعْلَمُوْنَ حِيْنَ
يَرَوْنَ الْعَذَابَ مَنْ أَضَلُّ سَبِيْلاً (٤٢) آَرَءَيْتَ مَنِ اتَّخَذَ إِلهَهُ هَوْئُهُ*
أَفَانْتَ تَكُوْنُ عَلَيْهِ وَكِيْلاً ﴿٤٣﴾ آَمْ تَحْسَبُ أَنَّ أَكْثَرَهُمْ يَسْمَعُونَ
اَوْ يَعْقِلُوْنَّ إِنْ هُمْ إِلاَّ كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ سَبِيْلاً (٢)﴾
As for the people of Nuh, when they rejected the
messengers, We drowned them and made them an
example for mankind. And We have prepared a painful
punishment for the transgressors. [37] And (We
annihilated also the peoples of) 'Ad and Thamud and the

487
Surah Al-Furqan : 25 : 37 - 44
people of Rass and many generations in between them.
[38]
And to each (of them) We cited examples, and each of
them We brought to utter ruin. [39]
And indeed they (the pagans of Makkah) have passed by
the town that was afflicted by an evil rain sent down to
it. So, have they not been seeing it? Rather, they do not
believe in Resurrection. [40] And when they see you,
they take you as nothing but a laughing stock, (saying)
"Is this the man whom Allah has sent as a messenger?
[41] He would have almost led us astray from our gods,
had we not been so firm towards them." And they will
know when they will see the punishment, who is
farther astray in his way. [42] Tell me about the one
who has taken his desire as his god, would you then,
become a guardian for him? [43] Or do you think that
most of them listen or understand? They are nothing
but like cattle. Rather, they are even farther astray in
their way. [44]
Commentary
In the above verses it is mentioned that it had been the common
practice of the people through the ages to rebuff the prophets and the
message they had brought. In order to give weight to this assertion a few
of the well known prophets are mentioned who were rejected by their
people and then they were subjected to Allah's wrath and were
annihilated completely. By drawing a parallel with the past generations it
is elucidated that the pagans of Makkah would not listen to any reason as
they were no better than the animals or even worse than that.
It is stated about the people of Sayyidna Nuh See that they had
rejected the prophets, although they had neither seen the past prophets
nor had they rejected them. What is actually meant here is that while
denying Sayyidna Nuh Ha they had by implication rejected all the
prophets, because the principals of religion expounded by all prophets are
essentially the same. Hence rejection of one prophet is tantamount to
rejection of all.
Rass) means unlined) رَسُ People of Rass - 25:38). In Arabic) أَصُحبَ الرَّسِّ
well. Neither Qur'an nor any authentic tradition describes these people in

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any detail. Whatever information is available about them is through
Israelite traditions, which differ from one another. It is more likely that
the remaining people of Thamud had settled down near a well. It is not
mentioned in the Qur'an or any tradition as to how they were tormented.
(Bayan ul-Qur'an)
Following forbidden things - a type of idolatorv
Tell me about the one who has taken his desire as) أَرَءَيْتَ مَنِ اتَّخَذَ إِلهَهُ هَوْبِهُ
his god - 25:43). The one who practises forbidden things which are against
the tenets of Islam to satisfy his personal desires is described in this verse
as the worshiper of his own lust. Sayyidna Ibn 'Abbas 40 said that the
selfish desires are like an idol which is worshipped (by the infidels) and
then he recited this verse to prove his point. (Qurtubi)
Verses 45 - 62
الَمُ تَرَ إِلَى رَبِّكَ كَيُفَ مَدَّ الظِّلٌَّ وَلَوْشَآءَ لَجَعَلَهُ سَاكِنًا ثُمَّ جَعَلْنَا
الشَّمْسَ عَلَيْهِ دَلِيلاً ﴿٤٥﴾ ثُمَّ قَبَضْنُهُ إِلَيْنَا قَبْضًا يَّسِيْرًا ﴿٤٦﴾ وَهُوَ
الَّذِىُ جَعَلَ لَكُمُ الَّيْلَ لِبَاسًا وَّالنَّوْمَ سُبَاتًا وَّجَعَلَ النَّهَارَ نُشُوْرًا
﴿٤٧ ﴾ وَ هُوَ الَّذِىَّ أَرْسَلَ الرِّيحَ بُشْرًا" بَيْنَ يَدَىْ رَحُمَتِهِ ، وَأَنْزَلْنَا مِنَ
السَّمَآءِ مَآءٌ طَهُوُرًا ﴿٤٨﴾ لِنُحْيِىَ بِهِ بَلْدَةً مَّيْتًا وَّنُسُقِيَةً مِمَّا خَلَقْنَا
أَنْعَامًا وَاَنَاسِىَّ كَثِيْرًا ﴿٤٩) وَلَقَدُ صَرَّفْتُهُ بَيْنَهُمُ لِيَذَّكّرُوْا " ،ْ فَأَبَّى
أَكْثَرُ النَّاسِ إِلاَّ كُفُورًا ﴿ .. ﴾ وَلَوْ شِئْنَا لَبَعَثْنَا فِى كُلِّ قَرْيَةٍ نَّذِيرًا
﴿أَه﴾ فَلاَ تُطِعِ الْكِفِرِيْنَ وَجَاهِدُهُمْ بِهِ جِهَادًا كَبِيْرًا ﴿٢﴾
صلح
وَهُوَالَّذِىُ مَرَجَ الْبَحْرَيْنِ هِذَا عَذْبٌّ فُرَاتٌ وَّهَذَا مِلْحُّ أُجَاجْ"
وَجَعَلَ بَيْنَهُمَا بَرْزَخًا وَّحِجْرًا مَّحُجُورًا ﴿٥٣﴾ وَهُوَ الَّذِىُ خَلَقَ مِنَ
الْمَآءِ بَشَرًا فَجَعَلَهُ نَسَبًا وَّصِهُرًاُ وَكَانَ رَبُّكَ قَدِيْرًا ﴿٤﴾ وَيَعْبُدُونَ
مِنْ دُوْنِ اللّهِ مَالاَ يَنْفَعُهُمْ وَلاَيَضُرُّهُمْ ﴾ وَكَانَ الْكَافِرُ عَلَى رَبِّه

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ظَهِيْرًا ﴿٥٥﴾ وَمَآ أَرْسَلْتُكَ إِلَّ مُبَشِّرًا وَّنَذِيْرًا ﴿٥٦) قُلْ مَآ أَسْتَلُكُمُ
عَلَيْهِ مِنْ أَجْرِ إِلاَّ مَنُ شَآءَ أَنْ يَّتَّخِذَ إِلَى رَبِّهِ سَبِيْلاً ﴿٥٧﴾ وَ تَوَكَّلُ
عَلَى الْحَيِّ الَّذِىُ لاَيَمُوْتُ وَسَبِّحُ بِحَمْدِهٍ ◌ُ وَكَفَى بِهِ بِذُنُوُبِ عِبَادِه
خَبِيْرًا ﴿٢﴾﴾ بِالَّذِىُ خَلَقَ السَّمُوتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا فِىُ سِتَّةِ
آَيَّامِ ثُمَّ اسْتَوَى عَلَى الْعَرْشَِ الرَّحْمُنُ فَسُئَلُ بِهِ خَبِيْرًا ﴿٥٩﴾ وَإِذَا
قِيْلَ لَهُمُ اسْجُدُوْا لِلرَّحْمُنِ قَالُوا وَمَا الرَّحُمِنُ،َ آَنَسْجُدُ لِمَا تَأْمُرُنَا
وَزَادَهُمْ تُفُوْرًا ﴿٢﴾ تَبْرَكَ الَّذِىُ جَعَلَ فِى السَّمَآءِ بُرُوُجًا وَّ جَعَلَ
فِيْهَا سِرْجًا وَقَمَرً امُّنِيْرًا ﴿٦١﴾ وَهُوَالَّذِى جَعَلَ الَّيْلَ وَالنَّهَارَ خِلْفَةً
لِمَنُ اَرَادَ أَنْ يَذَّكَّرَ اَوْاَرَادَ شُكُورًا ﴿٦٢﴾
Have you not turned your vision to your Lord, how He
prolonged the shadow? And if He so willed, He would
have made it stand still. Then We made the sun an
indicator for it. [45] Then We pulled it toward Us in a
gradual manner. [46] And He is the One who has made
the night an apparel for you, and the sleep a means of
rest and has made the day a means of revival. [47] And
He is the One who has sent the winds conveying good
news before His mercy. And we have sent down
purifying water from the heavens, [48] so that We revive
a dead land therewith and give drink to the many cattle
and humans We have created. [49] And We have
distributed it (the water) among them, so that they may
take lesson, then most of the people opted for nothing
but ungratefulness. [50]
And if We so willed, We would have sent a warner in
every town. [51] So do not obey the infidels and strive
against them with it (the Qur'an) a great striving. [52]
And He is the One who joined the two seas - this is
sweat, very sweat, and this is bitter, very bitter - and
made between them a buffer and a barrier, prohibited
(to cross). [53] And He is the One who created man from
water, then made of him kinship of blood and kinship of

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in-laws. And your Lord is All-Powerful. [54]
And they worship, instead of Allah, what can neither
give them any benefit nor can cause them any harm.
And the disbeliever is always a supporter (of Satan)
against his Lord. [55] And We did not send you but as a
bearer of good news and as a warner. [56] Say, "I do not
demand from you any fee except that whoever so wills
should adopt a way to his Lord. [57] And place your
trust in the Ever-Living who cannot die, and proclaim
His purity alongwith His praise. And enough is He to be
aware of the sins of His slaves, [58] the One who created
the heavens and the earth and whatever lies between
them in six days, then He positioned Himself on the
Throne - the Rahman, so ask about Him someone who
knows. [59] And when it is said to them, "Prostrate to
the Rahman (the Most Merciful)," they say "What is
Rahman? Shall we prostrate to that to which you
direct us?" And it increases nothing in them except
aversion. [60]
Glorious is the One who made stellar formations in the
sky and placed therein a lamp (sun) and a bright moon.
[61] And He is the One who made the day and the night
following each other, for the one who wishes to be
mindful or wishes to show gratitude. [62]
Commentary
Relationship between causes and effects and their being subject
to Allah's will
The above verses describe complete and total omnipotence of Allah
Ta'ala and His bounties and favors showered on human kind. This also
proves Oneness of Allah and that no one can share His right of worship.
,Have you not turned your vision to your Lord) الَمُ تَرَ إِلَى رَبِّكَ كَيُفَ مَدَّ الظِّلّ
how He prolonged the shadow? - 25:45). Sunlight and shade are such
blessings of God that without them it would not have been possible for
mankind to survive and carry on its day to day functions. If there is
sunlight all the time, it will create problems not only for humans but for
all living things. On the other hand, if there is shade all the time, then
also neither man nor other living creatures can survive. Allah Ta'ala has
created these two blessings by His limitless power and made them

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beneficial for the mankind. At the same time Allah Ta'ala, through His
infinite wisdom, has tied up all created things with specific causes in the
sense that these things come into existence only when such causes are
available, and if they are absent, these things do not exist. Similarly, if
the causes are strong and available in abundance, the existence of their
effects is also strong and abundant, and vice versa. Creation of crops and
grass is dependent upon availability of land, water and air. Similarly,
light is dependent on availability of the sun and the moon. Rain is
dependent on clouds and air. Then there is such a strong bond between
these causes and effects that it binds them together in such a way that
there has not been the slightest deviation in the working of things even
after the passage of centuries. For instance look at the solar system. This
system has been working for centuries, yet there has not been the
minutest change or deviation in its working, nor has there been a split of
a second's difference in the movements of the entire system. Neither there
is any change in the movements of the sun and the moon nor do they
require any overhauling or repair work. They are moving along their
orbits since the origin of the universe at a defined speed. One can
calculate their movements with precision and predict their positions in
advance for centuries.
This marvelous system of causes and effects was, in fact, a
masterpiece of Allah's creation and a solid proof of His boundless power
and infinite wisdom, but it was this firmness of the system which
ultimately made people neglectful of Allah's power. When they perceived
that all the 'effects' in this universe are linked with some visible causes,
they confined their eyes to these visible causes only and started believing
them to be the original creator of all these events. The real power of the
Creator which was the original cause of all causes remained hidden
behind the covers of visible causes only. The prophets are sent and the
divine books are revealed to remind human beings that they must rise
above this shortsightedness, and see behind the cover of these apparent
causes and the omnipotence of their creator who is in fact running and
controlling the whole system. This is the only way to discover the real
truth about this universe. The verses under consideration are meant to
point out to this reality.
In the verse ◌َّآلَمُ تَرَ إِلَى رَبِّكَ كَيُفَ مَدَّ الظِّل (Have you not turned your vision to

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your Lord, how He proloneed the shadow? - 25:45). People are reminded of
the perfect solar system and the benefits people draw from it. It is a
common experience to see the sun rising from the east when the shades
are long. Then with the passage of time they are shortened and at noon
become the shortest. Then again as the sun moves toward west the shades
start lengthening and before the sunsets become the longest. In this
whole process the entire humanity draws unlimited benefits from sunlight
and its shades, and clearly realizes that there are the effects of the
movements of the sun between East and West, but little attention is paid
to the question as to who has created this sun and who has bound it to a
well - planned system. Answer to this question cannot be found by one's
eyes, but it can be perceived by the insight of heart and mind.
If He so willed, Allah would have made sunlight and shades
stationary so that where there was sunlight it would have stayed as such,
and where there was shade it would have remained such for ever. Just
think of the problems it would have brought about. But in His Wisdom He
has not done so and instead created things which are beneficial and
useful for humanity. The next verse وَلَوْشَآءَ لَجَعَلَهُ سَاكِنًا (and if He so willed,
He would have made it stand still - 45) means exactly that.
In order to explain the phenomenon of lengthening and shortening of
shades, it is stated in the verse 45) قَبَضُنَاهُ إِلَيْنَا قَبْضًا يَسيرًا) that is "We pulled it
toward Us in a gradual manner." It is well known that Allah Ta'ala is
beyond the purview of body or direction and hence there is no question of
the shade being pulled toward Him. What it means is that shortening of
the shades takes place by His Supreme Power.
To work during day time and rest at night is based on great
Wisdom
وَهُوَ الَّذِىُ جَعَلَ لَكُمُ الَّيْلَ لِبَاسًا وَّالنَّوْمَ سُبَاتًا وَّجَعَلَ النَّهَارَ نُشُورًا
And He is the One who has made the night an apparel for you,
and the sleep a means of rest and has made the day a means of
revival. [47]
The night is referred as the apparel in this verse to describe that it
covers up everything like a natural sheet as does the dress to human
body. The word tus (subata) is derived from " (sabt) which means to
cut out. ou is that thing which cuts out some other thing.

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Allah Ta'ala has made the sleep to shed away the exhaustion and
fatigue one develops after the day long work. In sleep one is cut off with
stress and strain of mind and body while they are rested. Hence the word
ol' is generally translated as rest, relaxation or tranquility. So the sense
of the verse is that Allah Ta'ala has created the night as a covering to
everything then imposed sleep on men and all living things, so that they
rest and relax.
Here one needs to ponder over a few things. Everyone knows that
sleep is a blessing and a source of relaxation. But it is human nature to
sleep in darkness. It is very difficult to sleep in day light, and even if one
goes off to sleep, one is awakened quickly. Conforming to human needs
and nature Allah Ta'ala has made nights dark and cool, so that people
can sleep and relax. Hence, night by itself is a blessing and sleep is
another blessing. The third blessing is that the entire humanity and
animals sleep at night instinctively. If the sleeping time of different people
were different from one another, it would have created a number of
problems. In such a situation some would have slept at one time and the
others at some other, creating problems for one another, because when
people are awake, they move about for various works and this movement
would have created noise to the annoyance and disturbance for those who
were sleeping. Apart from this, people are dependent on each other in
many ways and different times of their sleeping would have deprived
them of helping each other in their works because working time of one
would have been the time of rest for the other.
If human beings would have resorted to a social contract for uniting
the times of rest and work for the whole world, it was not, at the first
place, an easy task to make billions of people agree on a single resolution,
then the implementation of such a contract would have required a lot of
formal departments, and still there would have been room for violation of
such a contract through corrupt means, as is observed in the
contemporary forums. All such problems have been overcome by the
creation of night and sleep by Allah Ta'ala which are greatly beneficial
and necessary for human and other living beings. Allah Ta'ala has
instilled in humans such an urge to sleep at night that one can keep
فتبارك الله أحسن الخالقين .awake only with great difficulty and effort
Similarly in وَجَعَلَ النَّهَارَ نُشُورًا (and has made the day a means of revival -

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25:47), the day is described as revival, because its opposite, that is sleep, is
like death when one loses all his senses. Here again, to keep awake and
attend to one's needs during the day time is made mandatory in human
beings. If this was not so, some people would have attended to their work
while others slept, and this would have caused all sorts of problems.
As in the case of sleep, Allah Ta'ala has bestowed a great blessing on
human beings by creating its need at night. He has also made it part of
human nature to keep awake and attend to work during day time, so that
people should look after each other's needs. He has also fixed certain
timings for certain desires and needs common in all human beings. For
instance, all people feel hungry in the mornings and evenings and want
to eat. So the eating times of all humans are common which is again a
great blessing from Allah Ta'ala .
And We have sent down purifying water from) وَأَنْزَلْنَا مِنَ السَّمَاءِ مَآءٌ طَهُوُرًا
the heavens - 25:48). In Arabic JA (Tahur) means something which is
pure by itself and which also purifies other things. Allah Ta'ala has given
this quality to water that it is clean by itself and possesses the property to
cleanse other things also. The water we use comes down from the clouds
in the form of rain, hail or snow. Then some of it flows on the surface of
the earth and the rest seeps down into the ground. Under the ground
there is a natural drainage system which takes the under ground water to
every nook of the earth and then it reappears on the surface in the form
of springs, fountains etc. Sometimes the underground water is drawn out
by digging wells to reach it. All these waters i.e. that which falls in the
form of rain, or that which flows on the surface of earth in the form of
rivers, streams or canals, or that which is preserved underground are
pure in Shariah and have inherent property of cleaning other things.
There is consensus of opinion in ummah on this matter and it is the
express purport of the Holy Qur'an and Sunnah.
When the water is in large quantity as in the case of a pond, pool or a
canal, it remains pure even if something filthy has fallen in it. On this
point also there is a general consensus, unless the effect of filth is
perceptible and the colour, taste and smell of water changes. However, if
the quantity of water is small and some filth drops in it, then there is a
difference of opinion among the jurists (y) on the nature and
quantity of filth as well as the quantity of water in which the filth falls.

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Details on this issue are described by Mazhar and Qurtubi in their
commentaries and are also available in the books on Fiqh.
And give drink to the many cattle and) وَّنُسُقِيَهُ، مِمَّا خَلَقْنَا أَنْعَامًا وَّانَاسِىٌّ كَثِيرًا
humans We have created - 25:49). The word ◌ّأناسي is the plural of ◌ّإنْسِي and
some linguistics have taken it as a plural of obs! (both the words mean
'human'). This verse has described that the rain is a source of irrigation
for land, while it serves as a drink for 'many cattle and humans'. The
point worth consideration here is why the word 'many' is used which
indicates that some human beings do not benefit from it. This question
may be answered by saying that the reference here is to the cattle and
human beings living in jungles and deserts who directly use the water of
rain. As for the urban people, they normally use the water of wells and
canals etc.
- And We have distributed it (the water) among them) وَلَقَدُ صَرَّفْتُهُ بَيْنَهُمُ
25:50). The verse says that We keep rotating the rainfall, that is, it
sometimes falls in one locality and sometimes in another. Then sometimes
a locality receives in one year more rain and in subsequent years less.
Sayyidna 'Abdullah Ibn 'Abbas says that the presumption of some people
that the quantity of rains varies from year to year is not really correct. In
fact the aggregate amount of water sent down to the world (at
macro-level) is equal every year. However, according to Allah's will, its
allocation for different territories may change from year to year.
Sometimes the quantity of water is curtailed for a specific habitation as a
punishment and warning for it, and sometimes the quantity of rain is
increased for a particular population, again as a punishment for their
misdeeds. Thus the water that was a blessing in its origin turns into a
torment for the people who are ungrateful and disobedient.
Jihad with Qur'an (its propagation) is great Jihad
And strive against them with it (the Qur'an) a) وَجَاهِدُ هُمْ بِهِ جِهَادًا كَبِيْرًا
great striving - 25:52). This is a Makkan verse when the injunction for
Jihad, in the sense of fighting the infidels, had not been revealed. What is
ordained in this verse is that you spread the message of Qur'an among
the people at large. Propagation of Qur'anic message among people and to
make them understand it is great Jihad whether it is by mouth, pen or
any other means,
وَهُوَالَّذِىُ مَرَجَ الْبَحْرَيْنِ هُذَا عَذْبٌ فُرَاتٌ وَّهَذَا مِلْحٌ أُجَاجٌٌ وَجَعَلَ بَيْنَهُمَا بَرْزَخًا

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وَ حِجْرًا مَّحُجُورًا
And He is the One who joined the two seas - this is sweat, very
sweat and this is bitter, very bitter - and made between them a
buffer and a barrier, prohibited (to cross) - 25:53.
The word " (maraja) means to let off or allow to roam freely and
hence pasture is called " (maraj) that is where animals can graze and
roam about. Die ('adhb) is sweet water, while cis means delicious and
pleasant; and , (milh) means salty and Li means bitter.
Allah Ta'ala in His own Wisdom has created two types of waters. One
is enormous in size called oceans and cover up about two third of the
global space while the rest of the one third space is made up of land mass
on which people live. The water of the oceans and seas is extremely
brackish, bitter and of a bad taste. On the other hand the water found on
land in different forms is potable, pleasant and tasty. This water is just
right for the needs of mankind and animals alike who drink it and use it
for cleaning. If the water of the seas and oceans were not brackish, it
would have decayed very quickly leaving behind a pungent and foul odor
making the life unbearable for humans and animals on land. Moreover,
the creatures living in ocean and sea water, and number manifold than
those living on land could not have survived because when they die, they
perish in the brackish water. If they were to die in sweet water their
decomposition would have contaminated the water making the survival of
the marine life impossible and its stink would have been unbearable for
the life on land. Then the garbage of the land is generally dumped in the
sea where it is decomposed (except for a few modern age items which need
special treatment). Therefore, brackish water of the oceans and seas is a
great blessing of Allah Ta'ala for all creatures, whether living in the sea
or on the land. Without the presence of brackish water mass, there would
have been no marine or land life.
In this verse it is elucidated that it is a great blessing and grace of
Allah Ta'ala to have provided two types of waters in accordance with the
needs of mankind. Then it is a perfect demonstration of His complete
power that when a river of sweet water falls into the sea, the two waters
(the sweet and the brackish) do not mingle immediately where they meet,
but for miles they remain separated from each other, despite the fact that
there is no physical curtain between them. This is yet another example of

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His omnipotence.
And He is the One who created)وَهُوَ الَّذِيُ خَلَقَ مِنَ الْمَآءِ بَشَرًا فَجَعَلَهُ نَسَبًا وَصِهُرًا
man from water then made of him kinship of blood and kinship of in-laws.
25:54) @ (nasab, translated above as 'kinship of blood') is that
relationship which emanates from either parent, and 4 (sihr, translated
above as 'kinship of in-laws') is that kinship which is drawn from the
wife's side and is called in - laws. All these relations and bonds are Allah's
graces given to mankind for a pleasant and tranquil life. If these relations
are taken away from someone's life it will be impossible for him to live by
himself.
قُلْ مَآ أَسْئَلُكُمُ عَلَيْهِ مِنْ أَجْرٍ إِلاَّ مَنْ شَآءَ انُ يَنَّخِذَ إِلَى رَبِّهِ سَبِيْلاً
Say, "I do not demand from you any fee, except that whoever so
wills, should adopt a way to his Lord - 25:57.
Allah Ta'ala advised the Holy Prophet
to say that he has no
personal interest in inviting to accept and follow Allah's message in order
to be profitable in this world and the Hereafter. He does not seek any
reward from them for his efforts. His reward is only that they turn
towards Allah. It is but obvious that if someone moves to the righteous
path it is he who will be the gainer. As for the Holy Prophet &g, it was his
love for the people that he was striving, and has considered the gain of
the people as his own. It is just like an old father asks his children to eat
and drink and be merry, and declares to them that their eating and
drinking is a reward for himself. It is also possible that the correct attitude
of the people is taken as a reward for the Holy Prophet
because he will
also be rewarded if the people take up to right path. Some authentic
traditions say that if someone asks people to take up the righteous path
and they oblige, then not only those who have acted righteously will be
rewarded for the good acts, but also the one who has persuaded them to
follow the righteous path. (Mazhari)
So ask about Him someone who knows - 25:59). In this) فَسُئَلُ بِهِ خَبِيْرًا
verse it is described that the creation of the earth and the skies, and then
to place Himself on 'Arsh in consonance to His exalted position are all acts
of Allah Ta'ala. If someone wants its confirmation, he should find out
from those who know the truth. Here the allusion for knowledge is toward
Allah Ta'ala or Jibra'il &&El . It is also possible that the reference is toward

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Surah Al-Furqan : 25 : 45 - 62
the scholars of the previous Books wherein the truth was also mentioned.
(Mazharī)
Rahman, translated as All-Merciful) is) رَحُمُن The word (60) قَالُوا وَمَا الرَّحْمنُ
an Arabic word and all Arabs knew its meaning, but they did not use it
for Allah Ta'ala. Hence they enquired who and what is Rahman (5).
تَبْرَكَ الَّذِىُ جَعَلَ فِى السَّمَآءِ بُرُوُجًا وَّجَعَلَ فِيْهَا سِرَجًا وَّقَمَرًا مُّنِيْرًا ﴿٦١﴾ وَهُوَ الَّذِىُ
جَعَلَ الَّيْلَ وَالنَّهَارَ خِلْفَةٌ لِّمَنْ آَرَادَ أَنْ يَذْكِّرَ أَوْاَرَادَ شُكُورًا ﴿٦٢﴾
Glorious is the One who made stellar formations in the sky and
placed therein a lamp (sun) and a bright moon. [61] And He is
the One who made the day and the night following each other,
for the one who wishes to be mindful or wishes to show
gratitude. [62] - 25:61,62.
In these two verses it is explained that Allah Ta'ala has created the
sun, the moon and stars which bring about the day and night (on earth)
alternately, so that those who give thought to things around them should
see manifestation of His omnipotence and proof His Oneness; and the
thanks-givers should have occasion for thanks-giving. Therefore,
whosoever does not pay heed to manifestation of His creation and does
not offer Him his gratitude lives a useless life, and he has lost his capital
.(اللهمّ اجعلنا من الذاكرين الشّاكرين) as well
Ibn al-'Arabi says that he has heard from the Great Martyr („.51 -44)
that the one who has attained the age of sixty years and has spent half of
his life of thirty years in sleeping, and one sixth of the time of i.e. ten
years in taking rest during the day time, is in a great loss. So, he has
spent only twenty years of his life in working.
After pointing out about the stars, the planets and the astronomical
features, the Qur'an has made it clear that the repeated reference of these
things in the Qur'an is for the purpose that people contemplate over their
creation, movements and resulting phenomenon in order to help visualize
and understand the One who creates and controls them, and then pay
homage and thanks to Allah Ta'ala.
Cosmological theories and the Qur'an
As regards the questions as to what is the reality of the stellar
formations and whether the stars are fixed in the sky or are floating in