Surah 25. Al-Furqan

For so it is that against every prophet We have set up enemies from among those who are lost in sin:²⁵ yet none can guide and give succour as thy Sustainer does!

  - Mohammad Asad

Cf. {6: 112}, which refers in very similar terms to the evil forces (shayatin) against which every prophet has had to contend. The "glittering half-truths meant to delude the mind" spoken of in that verse are exemplified in the present passage, prophetically, by the deceptive argument that the Qur'an, having been enunciated fourteen centuries ago, must now be considered "obsolete".

That is how We made for every Rasool an enemy among the criminals, but your Rabb is sufficient for you (O Muhammad) as a Guide and Helper.

  - Muhammad Farooq-i-Azam Malik

Similarly, We made enemies for every prophet from among the wicked, but sufficient is your Lord as a Guide and Helper.

  - Mustafa Khattab

Even so have We appointed unto every Prophet an opportent from among the guilty; but Allah sufficeth for a Guide and Helper.

  - Marmaduke Pickthall

Thus have We made for every prophet an enemy among the sinners: but enough is thy Lord to guide and to help. ³⁰⁸⁷

  - Abdullah Yusuf Ali

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

Now they who are bent on denying the truth are wont to ask, "Why has not the Qur'an been bestowed on him from on high in one single re-velation?" ²⁶ [It has been revealed] in this manner so that We might strengthen thy heart thereby-for We have so arranged its component parts that they from one consistent whole.²⁷

  - Mohammad Asad

Lit., "in one piece" or "as one statement" (jumlatan wahidatan) - implying, in the view of the opponents of Islam, that the gradual, step-by-step revelation of the Qur'an points to its having been "composed" by Muhammad to suit his changing personal and political requirements.

I.e., free of all inner contradictions (cf. 4:82 ). See also 39:23 , where the Qur'an is spoken of as "fully consistent within itself". The concise phrase rattalnahu tartilan comprises the parallel concepts of "putting the component parts [of a thing] together and arranging them well" as well as "endowing it with inner consistency". Inasmuch as full consistency and freedom from contradictions in a message spread over twenty-three years of a life as full of movement and drama as that of the Prophet does give a clear indication of its God-inspired quality, it is bound to strengthen the faith of every thinking believer: and herein lies, according to the Qur'an itself, the deepest reason for its slow, gradual revelation. (When applied to the reciting of the Qur'an - as in 73:4 - the term tartil refers to the measured diction and the thoughtful manner in which it ought to be enunciated.)

The unbelievers ask: "Why is not the Qur'an revealed to him all in a single revelation?" This method of slow, well arranged, piecemeal revelations is adopted to strengthen your heart.

  - Muhammad Farooq-i-Azam Malik

The disbelievers say, 'If only the Quran had been sent down to him all at once!' 'We have sent it' as such 'in stages' so We may reassure your heart with it. And We have revealed it at a deliberate pace.

  - Mustafa Khattab

And those who disbelieve say: Why is the Qur'an not revealed unto him all at once? (It is revealed) thus that We may strengthen thy heart therewith; and We have arranged it in right order.

  - Marmaduke Pickthall

Those who reject Faith say: "Why is not the Qur'an revealed to him all at once?" Thus (is it revealed) that We may strengthen thy heart thereby and We have rehearsed it to thee in slow well-arranged stages gradually. ³⁰⁸⁸

  - Abdullah Yusuf Ali

Three reasons are given for the gradual revelation of the Qur-an. (1) "To strengthen thy heart": the tremendous task of winning the Arab nation, and, through them, the whole world, to Islam, required superhuman patience, constancy, and firmness, and these qualities were strengthened by the gradual promulgation of solutions to each difficulty as it arose. (2) "Slow, well-arranged stages": though the stages were gradual, as the occasion demanded from time to time, in the course of twenty-three years, the whole emerged, when completed, as a well-arranged scheme of spiritual instruction, as we have seen in following the arrangement of the Suras. (3) Questions put and answers given: see next note.

and [that] they [who deny the truth] might never taunt thee with any deceptive half-truth²⁸ without Our conveying to thee the [full] truth and [providing thee] with the best explanation.²⁹

  - Mohammad Asad

Lit., "come to thee with a parable (mathal)" - i.e., with all manner of seemingly plausible parabolic objections (exemplified in verses {7-8}, {21} and {32} of this surah as well as in many other places in the Qur'an) meant to throw doubt on Muhammad's claim to prophethood and, hence, on the God-inspired character of the Qur'anic message.

Sc., "of the problem or problems involved": an allusion to the self-explanatory character of the Qur'an. Throughout this section (verses {30-34}) the personal pronoun "thou" (in the forms "thy" and "thee") relates not only to the Prophet but also to every one of his followers at all times.

The other reason for this method is that any time they come to you with an argument, We reveal to you the Truth and properly explain it.

  - Muhammad Farooq-i-Azam Malik

Whenever they bring you an argument, We come to you with the right refutation and the best explanation.

  - Mustafa Khattab

And they bring thee no similitude but We bring thee the Truth (as against it), and better (than their similitude) as argument.

  - Marmaduke Pickthall

And no question do they bring to thee but We reveal to thee the truth and the best explanation (thereof). ³⁰⁸⁹

  - Abdullah Yusuf Ali

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

[And so, tell those who are bent on denying the truth that] they who shall be gathered unto hell upon their faces³⁰ - it is they who [in the life to come] will be worst in station and still farther astray from the path [of truth]!³¹

  - Mohammad Asad

I.e., in utter spiritual abasement (Razi, mentioning some other commentators as well).

Cf. 17:72 and the corresponding note [87].

Those who will be dragged headlong into hell shall have an evil place to dwell in, for they had lost the Way by taking an utterly wrong stand.

  - Muhammad Farooq-i-Azam Malik

Those who will be dragged into Hell on their faces will be in the worst place, and are 'now' farthest from the 'Right' Way.

  - Mustafa Khattab

Those who will be gathered on their faces unto Hell: such are worse in plight and further from the right road.

  - Marmaduke Pickthall

Those who will be gathered to Hell (prone) on their faces they will be in an evil plight and as to Path most astray. ^{3090 3091}

  - Abdullah Yusuf Ali

That is, in ignominy.

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

AND, INDEED, [long before Muhammad] We vouchsafed revelation unto Moses, and appointed his brother Aaron to help him to bear his burden;³²

  - Mohammad Asad

For this rendering of the term wazlr, see note [18] on 20:29 . The mention, at this place, of Moses and Aaron - and of Noah, etc., in the following verses - is intended to remind us of the statement in verse {31} above that "against every prophet We have set up enemies from among those who are lost in sin".

We gave Musa (Moses) the Book and appointed his brother Haroon (Aaron) as a deputy with him,

  - Muhammad Farooq-i-Azam Malik

We certainly gave Moses the Book and appointed his brother Aaron as his helper.

  - Mustafa Khattab

We verily gave Moses the Scripture and placed with him his brother Aaron as henchman.

  - Marmaduke Pickthall

Before this We sent Moses the Book and appointed his brother Aaron with him as Minister; ³⁰⁹²

  - Abdullah Yusuf Ali

Cf. xx. 29, and the whole passage there, which is merely referred to here, to show how previous Prophets were treated, but how they stuck fast to the Criterion given, to distinguish between Good and Evil.

and We said, "Go you both unto the people who have given the lie to Our messages!"-and thereupon We broke those [sinners] to smithereens.

  - Mohammad Asad

and said to them: "Both of you should go to the people who have denied Our Revelations." But those people rejected Our Rasools, as a result We destroyed them with utter destruction.

  - Muhammad Farooq-i-Azam Malik

We had ordered 'them', 'Go to the people who would deny Our signs.' Then We annihilated the deniers entirely.

  - Mustafa Khattab

Then We said: Go together unto the folk who have denied Our revelations. Then We destroyed them, a complete destruction.

  - Marmaduke Pickthall

And We commanded: "Go ye both to the people who have rejected Our Signs": and those (people) We destroyed with utter destruction.

  - Abdullah Yusuf Ali

And [think of] the people of Noah: when they gave the lie to [one of] the apostles, We caused them to drown, and made them a symbol for all mankind: for, grievous suffering have We readied for all who [knowingly] do wrong!

  - Mohammad Asad

Likewise, the people of Nuh (Noah) We drowned when they rejected the Rasools and made them an example for mankind; and We have prepared a painful punishment for such wrongdoers.

  - Muhammad Farooq-i-Azam Malik

And when the people of Noah rejected the messengers,¹ We drowned them, making them an example to humanity. And We have prepared a painful punishment for the wrongdoers.

  - Mustafa Khattab

 lit., messengers, because denying Noah was equal to denying all of Allah’s messengers.

And Noah's folk, when they denied the messengers, We drowned them and made of them a portent for mankind. We have prepared a painful doom for evil-doers.

  - Marmaduke Pickthall

And the people of Noah when they rejected the apostles We drowned them and We made them as a Sign for mankind; and We have prepared for (all) wrongdoers a grievous Penalty ³⁰⁹³

  - Abdullah Yusuf Ali

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

And [remember how We punished the tribes ofl'Ad and Thamud, and the people of Ar-Rass,³³ and many generations [of sinners] in-between:

  - Mohammad Asad

Regarding the tribes of 'Ad and Thamud, see surah {7}, notes [48] and [56]. As for Ar-Rass, a town of that name exists to this day in the Central-Arabian province of Al-Qasim; in the ancient times referred to it seems to have been inhabited by descendants of the Nabataean tribe of Thamud (Tabari). There is, however, no agreement among the commentators as to the real meaning of this name or designation; Razi cites several of the current, conflicting interpretations and rejects all of them as purely conjectural.

The nations of `Ad and Thamud were also destroyed, and so were the dwellers of Ar-Rass, and many generations between them.

  - Muhammad Farooq-i-Azam Malik

Also 'We destroyed' 'Ȃd, Thamûd, and the people of the Water-pit,¹ as well as many peoples in between.

  - Mustafa Khattab

 Ar-Rass means “well” or “water-pit”. This refers to a pagan people, along with Midian, to whom Allah sent Prophet Shu’aib.

And (the tribes of) Aad and Thamud, and the dwellers in Ar-Rass, and many generations in between.

  - Marmaduke Pickthall

As also `Ad and Thamud and the Companions of the Rass and many a generation between them. ³⁰⁹⁴

  - Abdullah Yusuf Ali

Commentators are not clear as to who the "Companions of the Rass" were. The root meaning of "rass" is an old well or shallow water-pit. Another root connects it with the burial of the dead. But it is probably the name of a town or place. The "Companions of the Rass" may well have been the people of Shu'aib, as they are here mentioned with the 'Ad, the Thamud, and Lot's people, and the people of Shu'aib are mentioned in a similar connection in xxvi. 176-190 and in xi. 84-95. Shu'aib was the prophet of the Madyan people in the north-west of Arabia, where many old wells are found. There is however an oasis town al-Rass in the district of Qasim in Middle Najd, about thirty-five miles south-west of the town of 'Unaiza, reputed to be the central point of the Arabian Peninsula, and situated midway between Makkah and Basra. See Doughty's Arabia Deserts, thin-paper one-volume edition, London 1926, 11, 435 and Map, Lat. 26*N., and Long. 43*E.

and unto each of them did We proffer lessons,³⁴ and each of them did We destroy with utter destruction.

  - Mohammad Asad

Sc., "which they failed to heed". For my rendering of mathal, in this context, as "lesson", see note [104] on 17:89 .

We admonished each of them by citing examples of those who were destroyed before them, even then they rejected Our revelations, so We exterminated each one of them.

  - Muhammad Farooq-i-Azam Malik

For each We set forth 'various' lessons, and We ultimately destroyed each.

  - Mustafa Khattab

Each (of them) We warned by examples, and each (of them) We brought to utter ruin.

  - Marmaduke Pickthall

To teach one We set forth parables and examples; and each one We broke to utter annihilation (for their sins).

  - Abdullah Yusuf Ali

And they [who now deny Our messages] must surely have come across that town which was rained upon by a rain of evil:³⁵ have they, then, never beheld it [with their mind's eye]? But nay, they would not believe in resurrection!³⁶

  - Mohammad Asad

A reference to Sodom and its destruction by a rain of "stone-hard blows of chastisement pre-ordained" (see 11:82 and the corresponding note [114]). The phrase "they have come across" may be understood in either of two ways: (a) in its literal sense of "chancing upon" or "passing by", in which case it applies to the Prophet's contemporaries and opponents, the pagan Meccans, whose customary caravan route to Syria passed close by the Dead Sea and the probable site of Sodom and Gomorrah; or (b) in the tropical sense of "becoming aware [of something]" through reading or hearsay - in which case it may be taken to refer to people of all times, and to the fact that the story of Sodom and Gomorrah is part and parcel of mankind's moral heritage.

Lit., "they were wont not to look forward to [i.e., to expect or believe in] resurrection".

These unbelievers must have passed by that town which was destroyed by a fatal rain; had they not seen its ruins? But the fact of the matter is they do not believe in the life hereafter.

  - Muhammad Farooq-i-Azam Malik

They have certainly passed by the city 'of Sodom', which had been showered with a dreadful rain 'of stones'. Have they not seen its ruins? But they do not expect to be resurrected.

  - Mustafa Khattab

And indeed they have passed by the township whereon was rained the fatal rain. Can it be that they have not seen it? Nay, but they hope for no resurrection.

  - Marmaduke Pickthall

And the (Unbelievers) must indeed have passed by the town on which was rained a shower of evil: did they not then see it (with their own eyes)? But they fear not the Resurrection. ³⁰⁹⁵

  - Abdullah Yusuf Ali

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

Hence, whenever they consider thee, [O Muhammad,] they but make thee a target of their mockery, [saying:] "Is this the one whom God has sent as an apostle?

  - Mohammad Asad

Whenever they see you, they scoff at you, saying: "Is this the man whom Allah has sent as a Rasool?

  - Muhammad Farooq-i-Azam Malik

When they see you 'O Prophet', they only make fun of you, 'saying,' 'Is this the one that Allah has sent as a messenger?

  - Mustafa Khattab

And when they see thee (O Muhammad) they treat thee only as a jest (saying): Is this he whom Allah sendeth as a messenger?

  - Marmaduke Pickthall

When they see thee they treat thee no otherwise than in mockery: "Is this the one whom Allah has sent as an apostle?"

  - Abdullah Yusuf Ali

Indeed, he would well-nigh have led us astray from our deities, had we not been [so] steadfastly attached to them!" But in time, when they see the suffering [that awaits them], they will come to know who it was that went farthest astray from the path [of truth]!

  - Mohammad Asad

Had we not stood firm, he (Muhammad) would have turned us away from our gods." Very soon, when they face the punishment, they will realize who actually went off the Right Path.

  - Muhammad Farooq-i-Azam Malik

He would have almost tricked us away from our gods, had we not been so devoted to them.' 'But' soon they will know, when they face the punishment, who is far astray from the 'Right' Way.

  - Mustafa Khattab

He would have led us far away from our gods if we had not been staunch to them. They will know, when they behold the doom, who is more astray as to the road.

  - Marmaduke Pickthall

"He indeed would well-nigh have misled us from our gods had it not been that we were constant to them!" Soon will they know when they see the Penalty who it is that is most misled in Path! ³⁰⁹⁶

  - Abdullah Yusuf Ali

"Path" (Sabil) is almost equivalent here to conduct, way of life.

Hast thou ever considered [the kind of man] who makes his own desires his deity? Couldst thou, then, [O Prophet,] be held responsible for him?

  - Mohammad Asad

Have you ever seen the one who has taken his own desires as his god? Would you take the responsibility of guiding him?

  - Muhammad Farooq-i-Azam Malik

Have you seen 'O Prophet' the one who has taken their own desires as their god? Will you then be a keeper over them?

  - Mustafa Khattab

Hast thou seen him who chooseth for his god his own lust? Wouldst thou then be guardian over him?

  - Marmaduke Pickthall

Seest thou such a one as taketh for his god his own passion (or impulse)? Couldst thou be a disposer of affairs for him? ³⁰⁹⁷

  - Abdullah Yusuf Ali

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

Or cost thou think that most of them listen [to thy message] and use their reason? Nay, they are but like cattle - nay, they are even less conscious of the right way!³⁷

  - Mohammad Asad

Lit., "they are farther astray from the path [of truth]": see note [144] on 7:179 .

Or do you think that most of them listen or try to understand? They are nothing but animals - nay, they are even further off track!

  - Muhammad Farooq-i-Azam Malik

Or do you think that most of them listen or understand?¹ They are only like cattle- no, more than that, they are astray from the 'Right' Way!²

  - Mustafa Khattab

 They neither pay attention, nor think for themselves. They only follow others blindly.

 Generally, animals are obedient and loyal to their masters who care for them and they seem to know their way, whereas Meccan pagans are disobedient and ungrateful to their Lord and Sustainer, choosing to stray from the right path.

Or deemest thou that most of them hear or understand? They are but as the cattle, nay, but they are farther astray!

  - Marmaduke Pickthall

Or thinkest thou that most of them listen or understand? They are only like cattle; nay they are worse astray in Path.

  - Abdullah Yusuf Ali

ART THOU NOT aware of thy Sustainer [through His works]? - how He causes the shadow to lengthen [towards the night] when, had He so willed, He could indeed have made it stand still: but then, We have made the sun its guide;

  - Mohammad Asad

Have you not seen how your Rabb extends a shadow? If He wanted, He could make it constant. Then We made the sun an indication of it;

  - Muhammad Farooq-i-Azam Malik

Have you not seen how your Lord extends the shade- He could have simply made it 'remain' still if He so willed- then We make the sun its guide,

  - Mustafa Khattab

Hast thou not seen how thy Lord hath spread the shade. And if He willed He could have made it still, then We have made the sun its pilot;

  - Marmaduke Pickthall

Hast thou not turned thy vision to thy Lord? how He doth prolong the Shadow! If He willed He could make it stationary! Then do We make the sun its guide: ^{3098 3099 3100}

  - Abdullah Yusuf Ali

We saw in xxiv. 35 that Allah is the Light of the heavens and the earth. We have now another sublime passage, in which we are asked to contemplate the Glory of Allah by a parable of the subtle play of Light and Shade in Allah's creation.

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

The morning shadows are long but more definite, and their length and direction are seen to be guided by the sun. But they change insensibly every second or fraction of a second.