Overview - Surah 25: al-Furqan (The Criterion )
The Surah answers some of the objections of the non-believers against the Qur'an and the teachings of Islam. It also presents the character of the Believers as criteria to prove the truth of Islam.
Sections:
- Prophet Muhammad came as a Warner for the whole world. The evil of Shirk. The objections of those who denied the Prophet and his message.
- The Punishment of those who deny Allah and His message.
- Non-believers' demand to see the angels or Allah. Non-believers say why the whole Qur'an was not sent down at once.
- Examples of the people of Prophets Moses, Aaron, Noah and 'Ad, Thamud and the People of al-Rass.
- Examples from the natural world: shadows, night and day, winds of rain, oceans with two different types of waters, creation of human beings, creation of the heaven and earth in six days.
- The character and qualities of the most faithful servants of Allah.
Surah al-Furqan [The Criterion] takes its name from the first Ayat, تَبَارَكَ الَّذِي نَزَّلَ الْفُرْقَانَ عَلَىٰ عَبْدِهِ "Blessed is He who sent down the Criterion upon His Servant..." [25:1]
This Surah has 77 Ayat.
Overview
| Total Ayat | 77 |
| Total Words * | 893 |
| Root Words * | 257 |
| Makki / Madani | Makki |
| Chronological Order* | 42nd (according to Ibn Abbas) |
| Year of Revelation* | 8th year of Prophethood |
| Events during/before this Surah*
Boycott of Banu Hashim Yr 2, Boycott of Banu Hashim Yr 1, 2nd Migration to Abyssinia, Physical beating and torture of some Muslims - 1st Migration of Muslims to Abyssinia, Public Invitation to Islam - Persecution of Muslims; antagonism - ridicule - derision - accusation - abuse and false propaganda., Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam
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| Events during/after still to occur*
Boycott of Banu Hashim Yr 3,Death of Abu Talib - Death of Khadijah - Stoning at Ta'if - al-Isra wal Mi'raj - Night Journey,1st Pledge of Aqabah,2nd Pledge of Aqabah,,Migration from Makkah to Madinah - Building of Masjid Nabi in Madinah - Treaty with Jews of Madinah - Marriage of Prophet to Aishah,Change of Qiblah from Jerusalem to Makkah - Battle of Badr,Battle of Uhud,,Battle of Ahzab - Expedition of Banu Quraydhah,Treaty of Hudaiybiyah - Letters to Kings and Rulers,,Conquest of Makkah - Battle of Hunain,Hajj led by Abu Bakr - Expedition of Tabuk,Farewell Hajj by Prophet - Death of Prophet - End of Divine Revelation
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| Names of Prophets Mentioned
Nuh, Musa, Harun
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| Surah Index
‘Aad, Aaron, Al Rass, God (remembering him standing--- sitting--- lying down) , Angels, Astronomy (celestial mechanics) (moon), Astronomy (celestial mechanics) (sun), Astronomy (constellations) , Beasts, Behaviour (community should be moderate) , Biology (living things made of water) , Charity (niggardliness) , Commandments (general religious) , Contract Law (witnesses told to be truthful) , Deities (none besides God) , Disbelievers (striving hard against) , Earth (creation of) (in six days), Earth (rotation of) , Hell, Iblis, Jihad (striving hard against disbelievers) , Judgement (Day) , Judgement (Day) (and clouds will burst apart), Killing (don’t) , Knowledge (obligation upon man to obtain and impart) , Marriage, Marriage (adultery) (forbidden), Moses, Night, Noah, Noah (flood) , Prayer (prostration) , Prophet (only mortal human) , Qur’an, Religion, Resurrection (Day) , Resurrection (of humans) , Resurrection (of soul) , Revelation, Thamud, Water (two great bodies of) , Weather (clouds) , Weather (rain) , Weather (wind)
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Theme 1: The Qur'an is the critereon between truth and falsehood
The Surah deals with the doubts and objections that were being raised against the Qur’an, the Prophethood of Muhammad and his teachings by the disbelievers of Makkah. Appropriate answers to each and every objection have been given and the people have been warned of the consequences of rejecting the Truth. At the end of the Surah a clear picture of the moral superiority of the Believers has been depicted as in the beginning of Surah 23: al-Mu’minun (The Believers) as if to say ‘Here is the criterion for distinguishing the genuine from the counterfeit. This is the noble character of those people who have believed in and followed the teachings of the Prophet and this is the kind of people that he is trying to train. You may yourselves compare and contrast this type of people with those Arabs who have not as yet accepted the Message and who are upholding “ignorance” and exerting their utmost to defeat the Truth. Now you may judge for yourselves as to which you would like to choose.” Though this question was not posed in so many words it was placed before every one in Arabia in a tangible shape. It may be noted that during the next few years the practical answer given to this question by the whole nation with the exception of a small minority was that they chose Islam.
- Usage of the word 'Tabarak' - 'Blessed'.
The Surah begins with the phrase, تَبَارَكَ الَّذِي نَزَّلَ الْفُرْقَانَ عَلَىٰ عَبْدِهِ لِيَكُونَ لِلْعَالَمِينَ نَذِيرًا "Blessed is He who sent down the Criterion upon His Servant that he may be to the worlds a warner -" [25:1] and it is also used at the end of the Surah as the first Ayat after the Ayat of Sajdah [prostration], before begining the description the Slaves of ar-Rahman, is تَبَارَكَ الَّذِي جَعَلَ فِي السَّمَاءِ بُرُوجًا وَجَعَلَ فِيهَا سِرَاجًا وَقَمَرًا مُّنِيرًا "Blessed is He who has placed in the sky great stars and placed therein a [burning] lamp and luminous moon." [25:61].
Manuscripts / Inscriptions
- Deeds of the Disbelievers. In Surah an-Nur, Allah Almighty describes the deeds of the Disbelievers, "But those who disbelieved - their deeds are like a mirage...." [24:39] and in Surah al-Furqan, "And We will regard what they have done of deeds and make them as dust dispersed." [25:23]
- This is the last time the word 'al-Furqan' appears in the Qur'an
- The Disbelievers:
- Deny the Hereafter [25:11], - Do not expect to meet their Lord [25:11]
- Do not believe they will be raised to life again [25:40]
- Arrogant [25:21]
- Criminals and enemies of the Messengers [25:31]
- Make fun of the Messenger, Muhammad [25:41]
- Follow their desires their 'ilah' [25:43] - The description of the "Slaves of the ar-Rahman" [Expansion needed]
- The objections of the Disbelievers have been recorded in this Surah - through the words like, وَقَالَ الَّذِينَ "And the people said"
a) The Qur'an was fabricated by the Prophet Muhammad, وَقَالَ الَّذِينَ كَفَرُوا إِنْ هَـٰذَا إِلَّا إِفْكٌ افْتَرَاهُ وَأَعَانَهُ عَلَيْهِ قَوْمٌ آخَرُونَ ۖ فَقَدْ جَاءُوا ظُلْمًا وَزُورًا "And those who disbelieve say, "This [Qur'an] is not except a falsehood he invented, and another people assisted him in it." But they have committed an injustice and a lie." [25:4] b) Why were not the Angels sent - وَقَالُوا مَالِ هَـٰذَا الرَّسُولِ يَأْكُلُ الطَّعَامَ وَيَمْشِي فِي الْأَسْوَاقِ ۙ لَوْلَا أُنزِلَ إِلَيْهِ مَلَكٌ فَيَكُونَ مَعَهُ نَذِيرًا "And they say, "What is this messenger that eats food and walks in the markets? Why was there not sent down to him an angel so he would be with him a warner?" [25:7]
c) Why cannot we see Allah. وَقَالَ الَّذِينَ لَا يَرْجُونَ لِقَاءَنَا لَوْلَا أُنزِلَ عَلَيْنَا الْمَلَائِكَةُ أَوْ نَرَىٰ رَبَّنَا ۗ لَقَدِ اسْتَكْبَرُوا فِي أَنفُسِهِمْ وَعَتَوْا عُتُوًّا كَبِيرًا "And those who do not expect the meeting with Us say, "Why were not angels sent down to us, or [why] do we [not] see our Lord?" They have certainly become arrogant within themselves and [become] insolent with great insolence." [25:21]
d) Why was not the Qur'an sent down in one go, وَقَالَ الَّذِينَ كَفَرُوا لَوْلَا نُزِّلَ عَلَيْهِ الْقُرْآنُ جُمْلَةً وَاحِدَةً ۚ كَذَٰلِكَ لِنُثَبِّتَ بِهِ فُؤَادَكَ ۖوَرَتَّلْنَاهُ تَرْتِيلًا "And those who disbelieve say, "Why was the Qur'an not revealed to him all at once?" Thus [it is] that We may strengthen thereby your heart. And We have spaced it distinctly." [25:32]
e) Allegation the Prophet was bewitched, وَقَالَ الظَّالِمُونَ إِن تَتَّبِعُونَ إِلَّا رَجُلًا مَّسْحُورًا 2 "...And the wrongdoers say, "You follow not but a man affected by magic." [25:8]
f) Allegation the Qur'an is mere stories of the past plagarised and taught to him by someone. وَقَالُوا أَسَاطِيرُ الْأَوَّلِينَ اكْتَتَبَهَا فَهِيَ تُمْلَىٰ عَلَيْهِ بُكْرَةً وَأَصِيلًا "And they say, "Legends of the former peoples which he has written down, and they are dictated to him morning and afternoon." [25:5]
Total Word Count per Ayat (shows how many words per Ayat) = * | ||
It appears from its style and subject matter that like Surah 23: al-Mu’minun (The Believers) it was also revealed during the third stage of Prophethood at Makkah. Scholars and commentators if the Qur’an like Ibn Jarir and Imam Razi have cited a tradition of Dahhak bin Muzahim that this Surah was revealed eight years before Surah 4: an-Nisa’ (The Women).
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Umar bin Al-Khattab, "I heard Hisham bin Hakim bin Hizam reciting Surat-al-Furqan in a way different to that of mine. Allah's Messenger (ﷺ) had taught it to me (in a different way). So, I was about to quarrel with him (during the prayer) but I waited till he finished, then I tied his garment round his neck and seized him by it and brought him to Allah's Messenger (ﷺ) and said, "I have heard him reciting Surat-al-Furqan in a way different to the way you taught it to me." The Prophet (ﷺ) ordered me to release him and asked Hisham to recite it. When he recited it, Allah s Apostle said, "It was revealed in this way." He then asked me to recite it. When I recited it, he said, "It was revealed in this way. The Qur'an has been revealed in seven different ways, so recite it in the way that is easier for you." [Bukhari 2419]
- The Qur'an is the criterion to distinguish right from wrong.
- Wrongdoers are those who reject the Truth, disbelieve the Rasool, and deny the Day of Judgement and life after death.
- On the Day of Judgement those deities whom the mushrikin invoke beside Allah will deny any claim of divinity and hold the mushrikin responsible for their shirk.
- On the Day of Judgement the disbelievers shall regret not adopting the Right Path.
- The wisdom behind sending The Qur'an though a piecemeal revelation is explained.
- Allah's commandment is given to make Jihad against unbelief with the Qur'an.
- Characteristics of true believers are described.
Tafsir Zone
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Sayyid Qutb Overview (Verses 50 - 52 Jihad by Means of the Qur’ān At this point the sūrah refers to the Qur’ān which, like pure rain water, descends from on high to purify people’s hearts and souls. It wonders how man warms to rain, which is essential for physical life, but does not warm to the Qur’ān which gives life to hearts and souls. Many times have We explained this (in the] Qur’ān to them, so that they may take it to heart, but most people refuse to be anything but unbelievers. Had We so willed, We could have sent a warner to every city. Do not obey the unbelievers, but strive most vigorously against them with this Qur’ān. (Verses 50-52) We have put it to them in a great variety of forms, styles and presentations, addressing it to their minds, hearts, souls and feelings. We sought to awaken their consciences to its import in numerous ways, employing different means to ensure that they interact with it. All it needs from them is that they should ‘take it to heart.’ The point is that the Qur’ān aims to remind people of a truth that is well established in their nature, even though they often forget it. What makes them heedless of it is the fact that they submit to their desires: “but most people refuse to be anything but unbelievers.” (Verse 50) This means that the mission entrusted to God’s Messenger is a very tough one. He faces the whole of mankind when the great majority of them choose to follow their desires, insisting on unbelief, being ingrate, despite the presence of numerous signs pointing to the truth of faith. “Had We so willed, We could have sent a warner to every city.” (Verse 51) Such a course would have divided the task and made it easier to carry out. God, however, chose one of His servants, the last of His messengers, and required him to address all mankind, so as to give them the same message which remains free from local variations. God also gave His Messenger the Qur’ān, so as to make it the address he drove home to them: “Do not obey the unbelievers, but strive most vigorously against them with this Qur’ān.” (Verse 52) This Qur’ān has great power and influence. It is irresistible. When God’s Messenger addressed the Arabs with it, it shook their hearts and consciences. They tried hard to counter its effects, employing every means at their disposal, but all their efforts were useless. The Quraysh elders used to say to their people: “Do not listen to this Qur’ān, but rather talk frivolously about it, so that you might gain the upper hand.” (41: 26) This betrayed their profound fear that the Qur’ān would touch their own hearts and the hearts of their followers and that they would embrace Islam. They were aware that it took only the reading of a couple of verses, or perhaps a sūrah or two, by Muhammad, and listeners were so affected they accepted his message. To them, it seemed like the Qur’ān had a magic effect on people. The elders of the Quraysh were themselves touched by the power of the Qur’ān. It was only because they were keenly aware of this profound effect that they resorted to such tactics, warning their people against listening to it and encouraging them to take it frivolously. Indeed, their statement is indicative of how worried they were about the effect of the Qur’ān. Ibn Isĥāq reports that three of the Quraysh elders, Abū Jahl, Abū Sufyān and al- Akhnas ibn Sharīq went out one night to listen to the Qur’ān being recited by the Prophet as he prayed in his home during the night. Each of them was on his own, thinking that no one would know about what he did. As the day began to break, they went back. However, the three of them inevitably met. There was no need for them to ask each other what they were doing. Therefore, they remonstrated with one another and concluded that their action was inadvisable: “Should some of your followers see you,” one of them said, “you would stir doubts in their minds.” The following night they did the same, and once again they met at the break of day. Again they counselled each other against such ‘irresponsible’ action. Nevertheless, the third night each of them went to sit outside the Prophet’s home and listen to the Qur’ān. When they met in the morning, they were ashamed of themselves. One of them suggested that they should give each other their word of honour not to listen to the Qur’ān again. They did so before going home. Later that morning al-Akhnas ibn Sharīq went to see Abū Sufyān at his home. He asked him what he thought about what he heard Muhammad reciting. Abū Sufyān said: “I heard things which I know and recognize to be true, but I also heard things whose nature I cannot understand.” Al-Akhnas said that he felt the same. He then left and went to Abū Jahl’s home to put the same question to him. Abū Jahl’s answer was totally different. For once, he was candid and honest with himself and his interlocutor: “I will tell you about what I heard! We have competed with the clan of `Abd Manāf (the Prophet’s clan) for honours: they fed the poor, and we did the same; they provided generous support to those who needed it and we did the same. When we were together on the same level, like two racehorses running neck and neck, they said that one of their number was a Prophet receiving revelations from on high! When can we attain such an honour? By God, we shall never believe in him.” This is just an example of how strongly attracted they were to the Qur’ān. They felt that it was too powerful for them. Hence, they needed to pledge their word of honour that they would not listen to it again. What they feared most was that some of their subordinates might see them so taken by the Qur’ān that they too would be unable to resist it. Indeed, the Qur’ān embodies simple and natural facts which link hearts directly to the truth that issues forth with irresistible power. It includes scenes and images of the Day of Judgement, and others derived from the universe around us, historical accounts, scenes of the fate of past communities, and powerful arguments, all of which strike basic cords in our hearts. Indeed, we often find that a single sūrah affects us so powerfully as to take hold of our whole being. Indeed, the Qur’ān is often described as more powerful than great armies. It is no wonder, therefore, that God ordered His Messenger not to obey the unbelievers, and not to budge from fulfilling his task. The divine order also required the Prophet to vigorously strive against unbelievers by means of the Qur’ān. Having been given the Qur’ān, the Prophet was equipped with something much more forceful and compelling than any human logic. Overview (Verses 50 - 52 Jihad by Means of the Qur’ān At this point the sūrah refers to the Qur’ān which, like pure rain water, descends from on high to purify people’s hearts and souls. It wonders how man warms to rain, which is essential for physical life, but does not warm to the Qur’ān which gives life to hearts and souls. Many times have We explained this (in the] Qur’ān to them, so that they may take it to heart, but most people refuse to be anything but unbelievers. Had We so willed, We could have sent a warner to every city. Do not obey the unbelievers, but strive most vigorously against them with this Qur’ān. (Verses 50-52) We have put it to them in a great variety of forms, styles and presentations, addressing it to their minds, hearts, souls and feelings. We sought to awaken their consciences to its import in numerous ways, employing different means to ensure that they interact with it. All it needs from them is that they should ‘take it to heart.’ The point is that the Qur’ān aims to remind people of a truth that is well established in their nature, even though they often forget it. What makes them heedless of it is the fact that they submit to their desires: “but most people refuse to be anything but unbelievers.” (Verse 50) This means that the mission entrusted to God’s Messenger is a very tough one. He faces the whole of mankind when the great majority of them choose to follow their desires, insisting on unbelief, being ingrate, despite the presence of numerous signs pointing to the truth of faith. “Had We so willed, We could have sent a warner to every city.” (Verse 51) Such a course would have divided the task and made it easier to carry out. God, however, chose one of His servants, the last of His messengers, and required him to address all mankind, so as to give them the same message which remains free from local variations. God also gave His Messenger the Qur’ān, so as to make it the address he drove home to them: “Do not obey the unbelievers, but strive most vigorously against them with this Qur’ān.” (Verse 52) This Qur’ān has great power and influence. It is irresistible. When God’s Messenger addressed the Arabs with it, it shook their hearts and consciences. They tried hard to counter its effects, employing every means at their disposal, but all their efforts were useless. The Quraysh elders used to say to their people: “Do not listen to this Qur’ān, but rather talk frivolously about it, so that you might gain the upper hand.” (41: 26) This betrayed their profound fear that the Qur’ān would touch their own hearts and the hearts of their followers and that they would embrace Islam. They were aware that it took only the reading of a couple of verses, or perhaps a sūrah or two, by Muhammad, and listeners were so affected they accepted his message. To them, it seemed like the Qur’ān had a magic effect on people. The elders of the Quraysh were themselves touched by the power of the Qur’ān. It was only because they were keenly aware of this profound effect that they resorted to such tactics, warning their people against listening to it and encouraging them to take it frivolously. Indeed, their statement is indicative of how worried they were about the effect of the Qur’ān. Ibn Isĥāq reports that three of the Quraysh elders, Abū Jahl, Abū Sufyān and al- Akhnas ibn Sharīq went out one night to listen to the Qur’ān being recited by the Prophet as he prayed in his home during the night. Each of them was on his own, thinking that no one would know about what he did. As the day began to break, they went back. However, the three of them inevitably met. There was no need for them to ask each other what they were doing. Therefore, they remonstrated with one another and concluded that their action was inadvisable: “Should some of your followers see you,” one of them said, “you would stir doubts in their minds.” The following night they did the same, and once again they met at the break of day. Again they counselled each other against such ‘irresponsible’ action. Nevertheless, the third night each of them went to sit outside the Prophet’s home and listen to the Qur’ān. When they met in the morning, they were ashamed of themselves. One of them suggested that they should give each other their word of honour not to listen to the Qur’ān again. They did so before going home. Later that morning al-Akhnas ibn Sharīq went to see Abū Sufyān at his home. He asked him what he thought about what he heard Muhammad reciting. Abū Sufyān said: “I heard things which I know and recognize to be true, but I also heard things whose nature I cannot understand.” Al-Akhnas said that he felt the same. He then left and went to Abū Jahl’s home to put the same question to him. Abū Jahl’s answer was totally different. For once, he was candid and honest with himself and his interlocutor: “I will tell you about what I heard! We have competed with the clan of `Abd Manāf (the Prophet’s clan) for honours: they fed the poor, and we did the same; they provided generous support to those who needed it and we did the same. When we were together on the same level, like two racehorses running neck and neck, they said that one of their number was a Prophet receiving revelations from on high! When can we attain such an honour? By God, we shall never believe in him.” This is just an example of how strongly attracted they were to the Qur’ān. They felt that it was too powerful for them. Hence, they needed to pledge their word of honour that they would not listen to it again. What they feared most was that some of their subordinates might see them so taken by the Qur’ān that they too would be unable to resist it. Indeed, the Qur’ān embodies simple and natural facts which link hearts directly to the truth that issues forth with irresistible power. It includes scenes and images of the Day of Judgement, and others derived from the universe around us, historical accounts, scenes of the fate of past communities, and powerful arguments, all of which strike basic cords in our hearts. Indeed, we often find that a single sūrah affects us so powerfully as to take hold of our whole being. Indeed, the Qur’ān is often described as more powerful than great armies. It is no wonder, therefore, that God ordered His Messenger not to obey the unbelievers, and not to budge from fulfilling his task. The divine order also required the Prophet to vigorously strive against unbelievers by means of the Qur’ān. Having been given the Qur’ān, the Prophet was equipped with something much more forceful and compelling than any human logic. |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
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Overview (Verses 50 - 52 Jihad by Means of the Qur’ān At this point the sūrah refers to the Qur’ān which, like pure rain water, descends from on high to purify people’s hearts and souls. It wonders how man warms to rain, which is essential for physical life, but does not warm to the Qur’ān which gives life to hearts and souls. Many times have We explained this (in the] Qur’ān to them, so that they may take it to heart, but most people refuse to be anything but unbelievers. Had We so willed, We could have sent a warner to every city. Do not obey the unbelievers, but strive most vigorously against them with this Qur’ān. (Verses 50-52) We have put it to them in a great variety of forms, styles and presentations, addressing it to their minds, hearts, souls and feelings. We sought to awaken their consciences to its import in numerous ways, employing different means to ensure that they interact with it. All it needs from them is that they should ‘take it to heart.’ The point is that the Qur’ān aims to remind people of a truth that is well established in their nature, even though they often forget it. What makes them heedless of it is the fact that they submit to their desires: “but most people refuse to be anything but unbelievers.” (Verse 50) This means that the mission entrusted to God’s Messenger is a very tough one. He faces the whole of mankind when the great majority of them choose to follow their desires, insisting on unbelief, being ingrate, despite the presence of numerous signs pointing to the truth of faith. “Had We so willed, We could have sent a warner to every city.” (Verse 51) Such a course would have divided the task and made it easier to carry out. God, however, chose one of His servants, the last of His messengers, and required him to address all mankind, so as to give them the same message which remains free from local variations. God also gave His Messenger the Qur’ān, so as to make it the address he drove home to them: “Do not obey the unbelievers, but strive most vigorously against them with this Qur’ān.” (Verse 52) This Qur’ān has great power and influence. It is irresistible. When God’s Messenger addressed the Arabs with it, it shook their hearts and consciences. They tried hard to counter its effects, employing every means at their disposal, but all their efforts were useless. The Quraysh elders used to say to their people: “Do not listen to this Qur’ān, but rather talk frivolously about it, so that you might gain the upper hand.” (41: 26) This betrayed their profound fear that the Qur’ān would touch their own hearts and the hearts of their followers and that they would embrace Islam. They were aware that it took only the reading of a couple of verses, or perhaps a sūrah or two, by Muhammad, and listeners were so affected they accepted his message. To them, it seemed like the Qur’ān had a magic effect on people. The elders of the Quraysh were themselves touched by the power of the Qur’ān. It was only because they were keenly aware of this profound effect that they resorted to such tactics, warning their people against listening to it and encouraging them to take it frivolously. Indeed, their statement is indicative of how worried they were about the effect of the Qur’ān. Ibn Isĥāq reports that three of the Quraysh elders, Abū Jahl, Abū Sufyān and al- Akhnas ibn Sharīq went out one night to listen to the Qur’ān being recited by the Prophet as he prayed in his home during the night. Each of them was on his own, thinking that no one would know about what he did. As the day began to break, they went back. However, the three of them inevitably met. There was no need for them to ask each other what they were doing. Therefore, they remonstrated with one another and concluded that their action was inadvisable: “Should some of your followers see you,” one of them said, “you would stir doubts in their minds.” The following night they did the same, and once again they met at the break of day. Again they counselled each other against such ‘irresponsible’ action. Nevertheless, the third night each of them went to sit outside the Prophet’s home and listen to the Qur’ān. When they met in the morning, they were ashamed of themselves. One of them suggested that they should give each other their word of honour not to listen to the Qur’ān again. They did so before going home. Later that morning al-Akhnas ibn Sharīq went to see Abū Sufyān at his home. He asked him what he thought about what he heard Muhammad reciting. Abū Sufyān said: “I heard things which I know and recognize to be true, but I also heard things whose nature I cannot understand.” Al-Akhnas said that he felt the same. He then left and went to Abū Jahl’s home to put the same question to him. Abū Jahl’s answer was totally different. For once, he was candid and honest with himself and his interlocutor: “I will tell you about what I heard! We have competed with the clan of `Abd Manāf (the Prophet’s clan) for honours: they fed the poor, and we did the same; they provided generous support to those who needed it and we did the same. When we were together on the same level, like two racehorses running neck and neck, they said that one of their number was a Prophet receiving revelations from on high! When can we attain such an honour? By God, we shall never believe in him.” This is just an example of how strongly attracted they were to the Qur’ān. They felt that it was too powerful for them. Hence, they needed to pledge their word of honour that they would not listen to it again. What they feared most was that some of their subordinates might see them so taken by the Qur’ān that they too would be unable to resist it. Indeed, the Qur’ān embodies simple and natural facts which link hearts directly to the truth that issues forth with irresistible power. It includes scenes and images of the Day of Judgement, and others derived from the universe around us, historical accounts, scenes of the fate of past communities, and powerful arguments, all of which strike basic cords in our hearts. Indeed, we often find that a single sūrah affects us so powerfully as to take hold of our whole being. Indeed, the Qur’ān is often described as more powerful than great armies. It is no wonder, therefore, that God ordered His Messenger not to obey the unbelievers, and not to budge from fulfilling his task. The divine order also required the Prophet to vigorously strive against unbelievers by means of the Qur’ān. Having been given the Qur’ān, the Prophet was equipped with something much more forceful and compelling than any human logic. |
- Surah 25. Al Furqan - Saad al Ghamidi https://www.youtube.com/watch?v=bLnF38We5oU&index=25&list=PLhM2xiAUdw2cAqW_o3zZkbhJNw0bnaBZN
- Surah 25. Al Furqan Mahmoud Khalil Al Hussary https://www.youtube.com/watch?v=WfOiEN7PW4Q&index=25&list=PLxpAkjlGauHfMFWX22VZWOKpzjr-vH_BM
- Surah 25. Al Furqan Muhammad Al Luhaydan https://www.youtube.com/watch?v=OoGz-vATisI&index=25&list=PLxpAkjlGauHfKAYuQLRNAZomoezhfhRZe
- Idris Akbar Surah Furqan https://www.youtube.com/watch?v=chzzS3YLxD4
- Surah 25. Al Furqan muhammad Minshawi https://www.youtube.com/watch?v=pj6XsljC1CE&index=25&list=PLxpAkjlGauHdUcO_uc-8F8J2NUQRDZjPG
- Dr Israr Ahmed Tafsir Surah Al-Furqan (45) to Surah Al-Namal (1-42)1 https://www.youtube.com/watch?v=KibccuOGGXM&index=75&list=PLB4B8D1654A8BD263
- Surah Al-Furqan (45) to Surah Al-Namal (1-42)2 https://www.youtube.com/watch?v=fCZMq09aoWA&list=PLB4B8D1654A8BD263&index=76
