362 Page Notes

25 Surah Al-Furqan (continued)

Page 362 - Related Hadith/Sunnah

Translation of the meaning by Sahih International.

Page 362 - Related Hadiths and Sunnah

Surah Al-Furqan, verses 21 through 32, addresses the skepticism of the disbelievers regarding the nature of the Prophet Muhammad ﷺ and the process of revelation.

Overview of Verses 21–32

• Verses 21–22: These verses highlight the arrogance of those who do not expect to meet Allah. They demand that angels be sent down to them or that they see Allah directly. The Quran notes that they will indeed see the angels on the Day of Judgment, but it will be a day of great distress, where the angels will block them from any joyful news.

• Verses 23–24: Allah describes the actions of the disbelievers in this world, stating that their deeds will be rendered as scattered dust because they lacked faith. In contrast, the people of Paradise will have a better dwelling and a more beautiful resting place on that day.

• Verses 25–26: These verses depict the Day of Judgment, where the heaven will split asunder with clouds, and the angels will be sent down in succession. The true dominion on that day belongs only to the Most Merciful.

• Verses 27–29: The remorse of the wrongdoer is portrayed, as they bite their hands in regret, wishing they had taken the path with the Messenger. They lament having taken a "close friend" (khalil) who led them astray after the message had reached them.

• Verses 30–32: The Prophet complains to Allah that his people had taken the Quran as a "deserted thing" (mahjura). The disbelievers also taunt the Prophet, asking why the Quran was not sent down all at once. Allah explains that the gradual revelation is to strengthen the heart of the Prophet and to explain it clearly.

Context in Hadith and Sunnah

The themes in these verses—such as the regret of those who followed wrong leaders and the nature of the Quran’s revelation—are reflected in the broader teachings of the Sunnah:

• Regret and Bad Companionship: The scenario in verses 27–29, where a person laments following a misguided companion, is a recurrent theme in Islamic moral literature. A well-known Hadith illustrates this by comparing the company of a good person to a seller of musk and the company of a bad person to a blacksmith’s bellows (Sahih al-Bukhari 5534; Sahih Muslim 2628).

• The Gradual Revelation of the Quran: Verse 32, which addresses the skepticism of the disbelievers regarding why the Quran was not revealed all at once, is directly addressed in Hadith literature concerning the methodology of Wahy (revelation). The Prophet ﷺ received the Quran in stages over 23 years, which provided the community time to memorize, understand, and implement its laws—a practice cited by scholars as a mercy and a means to firmly establish faith in the hearts of the believers.

• The Day of Reckoning: The description of the angels descending and the "true dominion" being with Allah (verses 25–26) aligns with numerous descriptions of the events of the Last Day found in the Kitab al-Fitan (Books of Tribulations and Signs of the Last Hour) within major Hadith collections like those of al-Bukhari and Muslim.

Note: For detailed classical exegesis on these specific verses, scholars commonly reference Tafsir Ibn Kathir, which explores the historical context of the disbelievers' demands for angels and the philosophical implications of their rejection of the Prophet's humanity.

To further guide your study, would you like to explore the specific historical events related to the Prophet's interactions with his detractors during the Meccan period, or are you interested in a particular scholar's commentary on these verses?

Scholarly commentary on Surah Al-Furqan, verses 21–32, focuses on the psychological state of the disbelievers, the reality of the Day of Judgment, and the divine wisdom behind the gradual revelation of the Quran.

Prominent scholars, including Ibn Kathir, Al-Tabari, and others, provide the following insights into these passages:

1. The Arrogance of Disbelief (Verses 21–22)

• Refusal to Accept Human Messengers: Scholars note that the disbelievers’ demand—"Why were not angels sent down to us?"—was rooted in deep-seated arrogance. They argued that if Allah intended to communicate with humans, He should have bypassed human intermediaries or sent divine beings (angels) to confirm the message.

• The "Barrier": Commentators like Ibn Kathir explain that the term Hijran Mahjura (forbidden/prohibited) reflects the cry of the disbelievers on the Day of Judgment when they see the angels. They will use the phrase that was commonly used in the Arab world to ward off evil or when someone was surprised or frightened, effectively pleading for the angels to stay away from them, though they will find no escape.

2. The Nullification of Deeds (Verses 23–24)

• The Metaphor of Haba’an Manthura: The phrase "scattered dust" (haba’an manthura) is interpreted by many scholars, including Ibn Kathir and Al-Tabari, as describing dust particles visible in a beam of sunlight—they appear to have substance but vanish when one tries to grasp them. This is a powerful allegory for the actions of disbelievers: no matter how "good" their deeds might appear in this world, they lack the foundational element of faith (Iman), rendering them weightless and void of reward in the Hereafter.

3. The Remorse of the Wrongdoer (Verses 27–29)

• The Danger of Bad Company: Scholars frequently use these verses to warn against "bad companionship." The "close friend" (khalil) mentioned here refers to those who encourage others in sin or disbelief. The biting of the hands is described as an expression of extreme, uncontainable regret. Commentators highlight that this serves as a lesson for believers to choose friends who remind them of Allah and the Hereafter, rather than those who lead them toward distraction and disobedience.

4. The Wisdom of Gradual Revelation (Verses 30–32)

• Strengthening the Prophet’s Heart: Verse 32 addresses the specific critique of the Meccan polytheists who asked why the Quran was not sent down in one single volume (like the Torah or Gospel, according to their understanding).

• Divine Rationale: Scholars explain that the revelation was "spaced" or "arranged in stages" (Rattalnahu tartila) for three key reasons:

  • Consolation: To provide the Prophet Muhammad ﷺ with ongoing support and direct communication from Allah during the difficult periods of his mission.

  • Retention: To make it easier for the Companions to memorize, understand, and internalize the teachings.

  • Responsiveness: To allow the Quran to address specific situations, doubts, and challenges as they arose, proving its divine nature by providing the "better explanation" for every objection raised by the disbelievers.