Surah Al-Furqaan (25): Read Online and Download - English Translation

The Seventh Characteristic

وَالَّذِينَ لَا يَدْعُونَ مَعَ اللَّـهِ إِلَـٰهًا آخَرَ‌ (And those who do not invoke any other god along with Allah - 25:68). The first six characteristics included the principles of obedience and now the characteristics of disobedience are described. Among these the very first one relates to belief, that is these blessed servants do not associate any one with Allah Ta’ ala in His worship. This point establishes that shirk (شِرک) is the biggest sin of all.

The Eighth and Ninth characteristic

لَا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّ‌مَ اللَّـهُ (do not kill a person whom Allah has given sanctity - 25:68). This is the description of the major and grave sins pertaining to one's deeds. It is mentioned that Allah's blessed servants do not go even near them; neither they indulge in adultery nor do they kill innocent people. After describing the beliefs and big sins of one's deeds the verse says وَمَن يَفْعَلْ ذَٰلِكَ يَلْقَ أَثَامًا (25:68) that is, whoever will involve himself in the above mentioned sins will get punished accordingly. Abu Ubaidah has described the meaning of the word اَثَام (atham) in this verse as punishment of sin. But some other commentators have said that اَثَام is the name of a valley in the Hell which is full of severe and rigorous punishments, and they have quoted a few sayings in support of this contention. (Mazhari)

The next verse mentions some details of the punishment to be faced by the aforementioned sinners. In the context of these verses it is certain that this chastisement will be exclusive to those who were infidels and also indulged in adultery or homicide. In the first place the phrase يُضَاعَفْ لَهُ الْعَذَابُ (The punishment will be doubled for him - 69) cannot be applied on Muslim sinners because they are told both in the Qur'an and in the Sunnah that they will get only one punishment against a sin. Any increase in the intensity of chastisement will not be in the case of believers. Doubling of chastisement will be exclusive to infidels i.e. the first chastisement will be for infidelity and in case they have also committed sins the chastisement will be doubled. Secondly, it is also mentioned about this chastisement that it will be perpetual وَيَخْلُدْ فِيهِ مُهَانًا - 25:69) i.e. the punished will be placed there forever after being disgraced and condemned. On the other hand no believer will be condemned for ever in the Jahannam, no matter how big a sin he has committed. Muslims will be taken out of the Jahannam when they have completed their term there. In brief, those infidels who reject monotheism and also commit adultery and homicide will be awarded doubled chastisement which will increase in intensity and will last forever. In the next verse there is a solace for the above type of sinners in that if they seek Allah's forgiveness and act righteously, then Allah Ta’ ala is expected to change their sins into righteous deeds. In other words, once they have repented on their past sins and accepted Islam, their past sins will be taken away from their record and all that will be left in the record would be nothing but righteous deeds. It is because Allah Ta'ala has promised that when an infidel accepts Islam, all sins he might have committed during infidelity are pardoned. Hence their previous record which was full of sins and evil deeds will be forgiven and scraped, and will be replaced with a fresh record of good and righteous deeds which they would perform after submitting to Islam. This explanation of conversion of sins into virtues is given by Sayyidna Ibn ` Abbas ؓ ، Hasan al-Basri, Said Ibn Jubair and Mujahid رحمۃ اللہ علیہم (Mazhari).

Ibn Kathir has given another explanation for conversion of sins into virtues. He says that when they will remember all those sins which they had committed during the period of their infidelity, they will repent and seek Allah's forgiveness. This act of repentance will replace their sins into virtues. In support of this explanation some traditions have also been quoted.

وَمَن تَابَ وَعَمِلَ صَالِحًا فَإِنَّهُ يَتُوبُ إِلَى اللَّـهِ مَتَابًا (And whoever repents and does righteous deeds he turns to Allah truly - 25:71). On the face of it, it looks repetition of the same subject as described in the preceding verse i.e. تَابَ وَآمَنَ وَعَمِلَ عَمَلًا صَالِحًا . But Qurtubi while quoting Qaffal has explained that this repentance is different and separate from the repentance described in the previous verse. It is because the previous verse related to deniers of monotheism and infidels who indulged in adultery and homicide and then submitted to Islam. Hence their sins were converted into virtues. But here the second verse speaks about the repentance of the Muslim sinners. This may be explained by the fact that in the previous verse the repentance was combined with the word آمَنَ which means that they accepted Islam whereas in the second verse the word آمَنَ is not there, which means that in the second verse the repentance is related to those sinners who had already converted to Islam or that they were Muslims, but by negligence indulged in adultery and homicide. Hence this verse relates to those Muslims who commit sins, but then repent on their folly sincerely and seek Allah's forgiveness and then keep themselves away from sins and evil deeds. Such repentance by the Muslims will be regarded in order and accepted. It should be understood here that the word تَوبَہ (taubah) is used here in conditional clause as well as in principal clause. In the conditional clause it means verbal repentance, and in the principal clause it refers to the practical repentance in the sense of correcting one's deeds. Hence it means that if someone repented on his sins and proved his sincerity by not indulging in those sins again would be regarded as on the right path towards Allah Ta’ ala. As against this the one who repented on his past sins but continued indulging in those sins, is like the one who has not repented.

In brief if a Muslim indulged in a sin by negligence and then realized that he has done wrong and repented and after that kept himself away from the sin, his repentance will be accepted by Allah Ta’ ala, and hopefully he will get the same benefit as described in the first verse i.e. his sins will be converted into virtues.

Some rules of taubah (repentance) from sins had been mentioned during the traits of Allah's favoured servants. The next verses are back to the original subject.

The tenth characteristic

وَالَّذِينَ لَا يَشْهَدُونَ الزُّورَ‌ (And those who do not witness falsehood - 25:72). That is they do not participate in the meetings where lie and falsehood has currency. The biggest falsehood is the kufr (disbelief) and shirk, and the next in order comes the common lie and acts of sin. In other words the blessed and favoured servants of Allah avoid attending such meetings. Sayyidna Ibn ` Abbas ؓ has said that these meetings or assemblies refer to infidels festivals, carnivals and field days; while Sayyidna Mujahid and Muhammad Ibn Hanifah رحمۃ اللہ علیہما are of the view that they relate to music concerts. According to ` Amr Ibn Qais they refer to vulgar and cheap dance parties Zuhri and Imam Malik (رح) term them as liquor drinking parties (Ibn Kathir). In any case there is no contradiction in all these explanations because all such gatherings come under the definition of assembly of falsehood. The righteous people should avoid such gathering, as even 'an intentional look at them is tantamount’ to participation in them. (Mazhari)

Some commentators have taken the sentence يَشْهَدُونَ الزُّورَ‌ to mean that they do not give false evidence, which is one of the possible meaning of the word َشْهَدُونَ (The English translation of the sentence given in the text as "do not witness falsehood" has a slight indication to this interpretation also). It is a well known fact that both Holy Qur'an and Sunnah declare the false evidence as a great sin and an enormous evil. Bukhari and Muslim have recorded Sayyidna ` Abbas ؓ quoting that the Holy Prophet ﷺ said that false evidence is the gravest of the major sins.

Sayyidna ` Umar ؓ said that if the offence of giving false evidence is proved against someone, he should be flogged with forty stripes, and then his face be painted black and taken round the market place, and after that put in jail for a long time. (Mazhari)

The Eleventh Characteristic

وَإِذَا مَرُّ‌وا بِاللَّغْوِ مَرُّ‌وا كِرَ‌امًا (and when they pass by the absurd things, Pass by with dignity - 72). That is if by chance they happen to pass by immoral gatherings, they walk away with dignity and grace. In other words as they do not attend such gatherings intentionally, if they happen to pass by them sometimes by chance they just walk away from there in a dignified manner. That is despite their belief that their evil acts are hateful, they do not take pride or regard themselves superior for not indulging in them. Once Sayyidna Abdullah Ibn Masud ؓ happened to pass by an absurd and dissolute gathering, so he did not stop there but simply walked away. When the Holy Prophet ﷺ learnt about this incidence he remarked "Ibn Masud has become کریم (dignified) " and then recited this verse wherein it is enjoined to walk away from dissolute gatherings with dignity. (Ibn Kathir)

The Twelveth Characteristic

وَالَّذِينَ إِذَا ذُكِّرُ‌وا بِآيَاتِ رَ‌بِّهِمْ لَمْ يَخِرُّ‌وا عَلَيْهَا صُمًّا وَعُمْيَانًا

And those who, when they are reminded of the verses of their Lord, do not fall at them as deaf and blind ones - 25:73

That is when the blessed servants of Allah are reminded of His verses and the Hereafter, they do not throw themselves upon them as if they were blind and dumb, but pay heed to them like sober and sensible persons, and act upon them. They do not behave like the ignorant or negligent persons as if they have not seen or listened i.e. not understood the message. Two things are mentioned in this verse. One, to fall at Divine revelation i.e. to listen them with full attention. This is a virtuous and commendable act. Second, to fall at the verses like deaf and dumb people which means to listen to the message but without any purpose or commitment and act in a manner that the real message has not been registered, and even if they follow the Qur'anic message it is not in line with the practices of the companions of the Prophet or their followers. Such people follow their own whims based on hearsay, which is as bad as not following the Divine message.

Self-study of religious precepts is not enough but they need to be acted upon in the light of interpretation given by classic scholars

As it is condemned in the verses under study that Divine message is ignored. It is also pointed out with equal emphasis that it is listened and acted upon without due diligence, that is without comprehending the intent and spirit of the precept and according to one's own sweet will. Ibn Kathir has reported on the authority of Ibn ` Aun that he inquired from Hadrat Sha'bi رحمۃ اللہ علیہ that if he comes across a people who are in the state of sajdah (prostration), whether it is correct for him to join them in sajdah. Sha'bi (رح) replied in the negative explaining that it would not be correct for him to join in their prostration unless he finds out the purpose of that act. It is not proper for a believer to join in any action without knowing the purport of that act, rather he should seek to know the purpose behind an act before taking it up for himself. When one has not listened the verse of prostration, nor does he know the reason for their prostration it is not allowed for him to go in prostration.

It is a matter of great satisfaction that there is a new tendency among the younger generation and modern educated people to study the Qur’ an but to achieve this purpose they often deem it enough to study the Qur’ an and try to understand it through the translations of the Qur'an on their own. This practice being against the correct principles of learning something, often makes them fall into misconceptions. It is a well-settled fact that education and knowledge cannot be imparted only through books unless guidance of a teacher is available for explaining the intricacies of the subject which normally go unnoticed by an ordinary reader. It is rather strange why people feel that this basic rule does not apply to Qur'an and its related subjects and try to indulge in interpreting the Holy Book according to their own wishes. This type of study and interpreting Qur'an on one's own without the help and guidance of a well qualified teacher also falls under the purview of this verse i.e. "they do not throw themselves upon as if they were blind and dumb". May Allah lead us to the right path.

The Thirteenth Characteristic

وَالَّذِينَ يَقُولُونَ رَ‌بَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّ‌يَّاتِنَا قُرَّ‌ةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا

And those who say, "Our Lord, Give us, from our spouses and our children, coolness of eyes and make us heads of the God-fearing. (25:74)

This verse contains a prayer for one's spouses and children. According to the explanation put forward by Hasan al-Basri (رح) one can draw solace from his dear ones (wife and children) if they submit to the way of Allah. That is the true bliss for a man, and if the good health and well being of the wife and children is also added to this, it is also in order.

What is alluded here is that the righteous servants of God do not care about correcting themselves only, but also take care of the virtuous actions of their children and spouse, and keep trying for their improvement, and it is a part of their efforts that they pray Allah to make them take the right path. The second sentence of this verse says وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا (and make us heads of the God-fearing - 25:74) Apparently this is a prayer for getting a high status and a source of pride, which is forbidden by other injunctions of the Holy Qur'an. The Qur’ an says at another place" تِلْكَ الدَّارُ‌ الْآخِرَ‌ةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِ‌يدُونَ عُلُوًّا فِي الْأَرْ‌ضِ وَلَا فَسَادًا that is "As for that ultimate Abode (the Hereafter), We assign it to those who intend neither haughtiness on earth nor mischief (28:83). And the (best) end is for the God-fearing - 28:83". Hence, some scholars have commented about this sentence of the verse that everyone is the head or Imam of his family. Thus, if his family members become God fearing, he will automatically be their head or Imam. Therefore, the final outcome is that prayer was not meant for personal aggrandizement, but for the family members to follow the right path. Ibrahim Nakha` i (رح) has also explained about this verse that the prayer contained in it is not meant for a high position or authority for oneself but to request the grant of such a disposition that people try to emulate it in religious deeds and actions, and that it be of benefit to others and thus might fetch the praying people some of its reward. And Sayyidna Makhul Shami (رح) has elucidated that the purpose of the prayer is to implore an exalted status of God consciousness that even the God fearing people may also draw inspiration to follow that. Qurtubi has narrated both these explanations and then commented that the net outcome of both is the same, that the desire for an elated position or high office in religious affairs for attaining reward in the Hereafter is not improper; rather it is allowed. On the other hand in verse لَا يُرِ‌يدُونَ عُلُوًّا (who intend neither haughtiness - 28:83) the desire and search for worldly exaltation and authority has been condemned. Here the description about the main traits of ` Ibad-ur-Rahman or the perfect believers has been completed. Now their rewards and degrees of exaltation in the Hereafter are related.

أُولَـٰئِكَ يُجْزَوْنَ الْغُرْ‌فَةَ (Such people will be rewarded with the high place - 75) The literal meaning of غُرفَہ (ghurfah) is upper story. The righteous people having special closeness to Allah will be given high chambers in Paradise which will look like stars to common people. (al-Bukhari, Muslim, Mazhari)

It is narrated in Musnad of Ahmad, Bayhaqi, Tirmidhi and Hakim on the authority of Sayyidna Abu Malik al-Ash'ari that the Holy Prophet ﷺ said "In Paradise there will be such upper Houses that their interior could be seen from outside and the exterior from inside". Sahabah inquired from him as to who will live in them. Then he replied "Those who keep their speech clean and soft, greet every Muslim, feed the poor, and offer Tahajjud prayers at night when others are sleeping." (Mazhari)

وَيُلَقَّوْنَ فِيهَا تَحِيَّةً وَسَلَامًا (And will be received therein with prayers of their eternal life and peace - 25:75). That is beside other boons of Paradise they will have the honour that angels will greet and felicitate them.

Upto this point the traits and deeds of the sincere believers and their rewards and recompense were described. Then in the last verse the infidels and disbelievers have been warned again of the chastisement on which the Surah is concluded.

قُلْ مَا يَعْبَأُ بِكُمْ رَ‌بِّي لَوْلَا دُعَاؤُكُمْ (Say (0 Prophet) My Lord will never care about you, if you will not invoke Him - 25:77). Different versions are given in the interpretation of this verse, but the one given in the text above is the simplest and straight forward; that is you would have no value or importance before God if you do not call Him and pray to Him. It is because the very purpose of man's creation is that he should worship Allah as mentioned in the verse وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ (I have not created Jinn and mankind except to worship Me - 51:56). After declaring the principle that man has no value and importance without worship, the infidels and disbelievers are addressed: فَقَدْ كَذَّبْتُمْ that is "since you have belied (the truth) " you are of no consequence before Him." فَسَوْفَ يَكُونُ لِزَامًا (the punishment will be inseparable from you - 77). That is now this rejection and disbelief have become an integral part of your being and will keep clinging to you until you are thrown in the Fire of Hell forever.

Al-hamdulillah

The Commentary on

Surah AI-Furqan

Ends here.