Surah Al-Furqan Ayat 51-77 (end)

{51. And had We willed, We would have raised a warner in every town. 

52. So obey not the disbelievers, but strive against them with the utmost endeavor with it. 

53. And it is He Who has let free the two seas, this is palatable and sweet, and that is salty and bitter; and He has set a barrier and a complete partition between them. 

54. And it is He Who has created man from water, and has appointed for him kindred by blood, and kindred by marriage. And your Lord is Ever All-Powerful to do what He wills.}

 

The universality of the Prophet’s Message, how He was supported in His Mission and Allah’s Blessings to Mankind

Allah says:“And had We willed, We would have raised a warner in every town.” Calling them to Allah, but We have singled you out, O Muhammad, to be sent to all the people of earth, and We have commanded you to convey the Qur’an, “that I may therewith warn you and whomsoever it may reach” (6:19). “but those of the sects that reject it, the Fire will be their promised meeting place” (11:17). “that you may warn the Mother of the Towns and all around it” (42:7). “Say: “O mankind! Verily, I am sent to you all as the Messenger of Allah…” (7:158). In the Two Sahihs (it is reported that the Prophet, peace and blessings of Allah be upon him, said)

“I have been sent to the red and the black.”

And: “…A Prophet would be sent to his own people, but I have been sent to all of mankind.” (Muslim 1:370)

Allah says:“So obey not the disbelievers, but strive hard against them with it.” meaning, with the Qur’an. This was the view of Ibn Abbas. (At-Tabari 19:281) “with the utmost endeavour.” This is like the Ayah, “O Prophet! Strive hard against the disbelievers and the hypocrites” (9:73) “And it is He Who has let free the two seas, this is palatable and sweet, and that is salty and bitter” means, He has created the two kinds of water, sweet and salty. The sweet water is like that in rivers, springs and wells, which is fresh, sweet, palatable water. This was the view of Ibn Jurayj and of Ibn Jarir, and this is the meaning without a doubt, for nowhere in creation is there a sea which is fresh and sweet.

Allah has told us about reality so that His servants may realize His blessings to them and give thanks to Him. The sweet water is that which flows amidst people. Allah has portioned it out among His creatures according to their needs; rivers and springs in every land, according to what they need for themselves and their lands. “and that is salty and bitter” meaning that it is salty, bitter and not easy to swallow. This is like the seas that are known in the east and the west, the Atlantic Ocean and the Straits that lead to it, the Red Sea, the Arabian Sea, the Persian Gulf, the China Sea, the Indian Ocean, the Mediterranean Sea, the Black Sea and so on, all the seas that are stable and do not flow, but they swell and surge in the winter and when the winds are strong, and they have tides that ebb and flow. At the beginning of each month the tides ebb and flood, and when the month starts to wane they retreat until they go back to where they started. When the crescent of the following month appears, the tide begins to ebb again until the fourteenth of the month, then it decreases. Allah, may He be glorified, the One Whose power is absolute, has set these laws in motion, so all of these seas are stationary, and He has made their water salty lest the air turn putrid because of them and the whole earth turn rotten as a result, and lest the earth spoil because of the animals dying on it. Because its water is salty, its air is healthy and its dead are good (to eat), hence when the Messenger of Allah was asked whether sea water can be used for Wudu’, he said:“Its water is pure and its dead are lawful.” This was recorded by Malik, Ash-Shafi`i and Ahmad, and by the scholars of Sunan with a good chain of narration. (Al-Muwatta 1:22)

“and He has set a barrier and a complete partition between them.” meaning, between the sweet water and the saltwater. “a barrier” means a partition, which is dry land. “and a complete partition” means, a barrier, to prevent one of them from reaching the other. This is like the Ayat:“He has let loose the two seas meeting together. Between them is a barrier which none of them can transgress. Then which of the blessings of your Lord will you both deny” (55:19-21) “Is not He Who has made the earth as a fixed abode, and has placed rivers in its midst, and placed firm mountains therein, and set a barrier between the two seas? Is there any god with Allah Nay, but most of them know not!” (27:61) “And it is He Who has created man from water,” means, He created man from a weak Nutfah [See Surah Al-Hajj:4] , then gave him shape and formed him, and completed his form, male and female, as He willed. “and has appointed for him kindred by blood, and kindred by marriage.” in the beginning, he is someone’s child, then he gets married and becomes a son-in-law, then he himself has sons-in-law and other relatives through marriage. All of this comes from a despised liquid, Allah says:“And your Lord is Ever All-Powerful to do what He wills.”

{55. And they worship besides Allah, that which can neither profit them nor harm them; and the disbeliever is ever a helper against his Lord. 

56. And We have sent you only as a bearer of good news and a warner. 

57. Say: “No reward do I ask of you for this, save that whosoever wills may take a path to his Lord.” 

58. And put your trust in the Ever Living One Who dies not, and glorify His praises, and sufficient is He as the All-Knower of the sins of His servants, 

59. Who created the heavens and the earth and all that is between them in six Days. Then He rose over (Istawa) the Throne. The Most Gracious! Ask Him, as He is the All-Knower. 

60. And when it is said to them: “Prostrate yourselves to Ar-Rahman!” They say: “And what is Ar-Rahman? Shall we fall down in prostration to that which you command us?” And it increases in them only aversion.}

 

The Ignorance of the Idolators

Allah tells us how ignorant the idolators are; instead of worshipping Allah, they worship idols which do not possess the power either to harm or benefit. They do this with no evidence or proof; the only thing that led them to do this was their own whims and desires. So they take these idols as protectors and fight for their sake, and they oppose Allah and His Messenger and the believers for their sake. Similarly Allah says: “and the disbeliever is ever a helper against his Lord.” meaning, he is a supporter of Shaytan against the party of Allah, but the party of Allah are the ones who will prevail, as Allah says: “And they have taken besides Allah gods, hoping that they might be helped. They cannot help them, but they will be brought forward as a troop against those who worshipped them.” (36:74-75) meaning, the gods which they worshipped instead of Allah cannot help them. These ignorant people are troops for the idols and are ready to fight for their sake and protect their sanctuaries, but in the end the victory will be for Allah and His Messenger and the believers, in this world and the Hereafter. “and the disbeliever is ever a helper against his Lord.” Mujahid said: “He supports and helps the Shaytan in disobedience towards Allah.

The Messenger brings Glad Tidings and Warnings

Then Allah tells His Messenger: “And We have sent you only as a bearer of good news and a warner.” meaning, a bringer of good news to the believers, a warner to the disbelievers; bringing good news of Paradise to those who obey Allah, and bringing warnings of a dreadful punishment for those who go against the commandments of Allah. “Say: “No reward do I ask of you for this…'” `for conveying this message and this warning, I do not ask for any reward from your wealth; I am only doing this for the sake of Allah, may He be exalted.’“To whomsoever among you who wills to walk straight” (81:28). “save that whosoever wills, may take a path to his Lord.” means, a way and a methodology to be followed.
The Command to the Messenger to put his Trust in Allah, and some of His Qualities

Then Allah says: “And put your trust in the Ever Living One Who dies not,” meaning, in all your affairs, put your trust in Allah, the Ever-Living Who never dies, the One Who “is the First and the Last, the Most High and the Most Near. And He is the All-Knower of everything” (57:3). The Eternal, Ever-Lasting, Ever-Living, Self-Sufficient One, the Lord and Sovereign of all things, the One to Whom you should always turn. Allah is the One in Whom you should put your trust and to Whom you should turn for refuge, He will be sufficient for you and will be your helper and supporter, and will cause you to prevail. As Allah says:“O Messenger! Proclaim which has been sent down to you from your Lord. And if you do not, then you have not conveyed His Message. Allah will protect you from mankind” (5:67).“and glorify His praises,” means, combine praising Him with glorifying Him. Hence the Messenger of Allah used to say:

“Glory be to You, O Allah, and with Your praise.” (Fath Al-Bari 2:328)

So the Ayah means: be sincere in worshipping Him and putting your trust in Him. This is like the Ayat: “The Lord of the east and the west; there is no God but He. So take Him as a Trustee.” (73:9)“So worship Him and put your trust in Him” (11:123). “Say: “He is the Most Gracious, in Him we believe, and in Him we put our trust.” (67:29) “and sufficient is He as the All-Knower of the sins of His servants” means, by His perfect knowledge nothing is hidden from Him nor can anything be hidden from Him, not even a speck of dust’s weight. “Who created the heavens and the earth…” means, He is the Ever-Living Who never dies, He is the Creator, Sustainer and Sovereign of all things, Who by His might and power created the seven heavens with their vast height and width, and the seven earths with their great depths and density. “in six Days. Then He rose over the Throne.” means, He is running all affairs and He decrees according to the truth, and He is the best of those who decide. “Then He rose over (Istawa) the Throne. The Most Gracious! Ask Him, as He is the All-Knower.” meaning, find out about Him from one who knows most about Him, and follow him and take him as your example. It is known that there is no one who knows more about Allah than His servant and Messenger Muhammad, may Allah’s peace and blessings be upon him, the absolute leader of the sons of Adam in this world and the Hereafter, who does not speak of his own desire, but conveys revelation revealed to him. What he says is true, and he is the leader whose decision counts; when there is a dispute, people are obliged to refer to him, and whatever is in accordance with his words and deeds is right, and whatever goes against them should be rejected no matter who says or does it. Allah says: “(And) if you differ in anything among yourselves…” (4:59). “And in whatsoever you differ, the decision thereof is with Allah” (42:10). “And the Word of your Lord has been fulfilled in truth and in justice” (6: 115). meaning, He has spoken the truth and is fair and just in His commands and prohibitions. Allah says here: “Ask Him, as He is Al-Knower.”

Condemnation of the Idolators

Then Allah rebukes the idolators who prostrate to idols and rivals instead of Allah: “And when it is said to them: “Prostrate yourselves to Ar-Rahman!” They say: “And what is Ar-Rahman” meaning: we do not know Ar-Rahman. They did not like to call Allah by His Name Ar-Rahman (the Most Gracious), as they objected on the day of (the treaty of) Al-Hudaybiyyah, when the Prophet told the scribe:

“Write: “In the Name of Allah, Ar-Rahman (the Most Gracious), Ar-Rahim (the Most Merciful).”

They said, “We do not know Ar-Rahman or Ar-Rahim. Write what you used to write: `Bismika Allahumma (in Your Name, O Allah).”’ (Ahmad 3:268) So Allah revealed the words: “Say: “Invoke Allah or invoke Ar-Rahman, by whatever name you invoke Him (it is the same), for to Him belong the Best Names” (17:110). meaning, He is Allah and He is the Most Gracious. And in this Ayah, Allah said: “And when it is said to them: “Prostrate yourselves to Ar-Rahman!” They say: “And what is the Ar-Rahman” meaning: we do not know or approve of this Name. “Shall we fall down in prostration to that which you command us” means, “Just because you tell us to” “And it increases in them only aversion.” As for the believers, they worship Allah Who is the Most Gracious, Most Merciful, and they attribute divinity to Him Alone and prostrate to Him. The scholars, agree that it is allowed and approved for the reader and the listener to prostrate when he reaches this mention of prostration in Surat Al-Furqan, and Allah knows best.

{61. Blessed be He Who has placed in the heaven Al-Buruj, and has placed therein a great lamp, and a moon giving light. 

62. And He it is Who has put the night and the day in succession (Khilfatan), for such who desires to remember or desires to show his gratitude.}

Mentioning the Might and Power of Allah

Here Allah glorifies Himself and praises the beauty He created in the heavens of Al-Buruj, the giant stars, according to the view of Mujahid, Sa`id bin Jubayr, Abu Salih, Al-Hasan and Qatadah. (At-Tabari 19:289) This is like the Ayah, “And indeed We have adorned the nearest heaven with lamps” (67:5). Allah says: “Blessed be He Who has placed in the heaven Al-Buruj, and has placed therein a great lamp,” which is the sun which shines like a lamp, as Allah says: “And We have made (therein) a shining lamp” (78:13). “and a moon giving light.” means, shining and illuminated by the light of something else, different from the light of the sun, as Allah says: “It is He Who made the sun a shining thing and the moon as a light” (10:5). And Allah tells us that Nuh, peace be upon him, said to his people: “See you not how Allah has created the seven heavens one above another And has made the moon a light therein, and made the sun a lamp” (71:15-16).

Then Allah says: “And He it is Who has put the night and the day in succession (Khilfatan)” meaning, each one comes after the other, in a never-ending alternation. When one goes the other comes, and vice versa, as Allah says: “And He has made the sun and the moon, both constantly pursuing their courses” (14:33).“He brings the night as a cover over the day, seeking it rapidly” (7:54). “It is not for the sun to overtake the moon” (36:40). “for such who desires to remember or desires to show his gratitude.” means, He has caused them both to follow one another to show the times when His servants should worship Him. So whoever misses an act of worship during the night can make it up during the day, and whoever misses an act of worship during the day can make it up during the night. It was recorded in a Sahih Hadith: “Allah spreads forth His Hand at night for the one who has done evil during the day to repent, and He spreads forth His Hand during the day for the one who has done evil during the night to repent.” (Muslim 4:2113)

Mujahid and Qatadah said: “Khilfatan means different, i.e., because one is dark and the other is light.” (At-Tabari 19:290)

{63. And the servants of the Most Gracious are those who walk on the earth Hawna, and when the foolish address them they say; “Salama.”

 64. And those who spend the night in worship of their Lord, prostrate and standing. 65. And those who say: “Our Lord! Avert from us the torment of Hell. Verily, its torment is ever an inseparable, permanent punishment.” 

66. Evil indeed it is as an abode and as a place to rest in. 

67. And those who, when they spend, are neither extravagant nor stingy, but are in a just balance between them.}

 

Attributes of the Servants of the Most Gracious

These are the attributes of the believing servants of Allah, “those who walk on the earth Hawna,” meaning that they walk with dignity and humility, not with arrogance and pride. This is like the Ayah: “And walk not on the earth with conceit and arrogance…” (17:37). So these people do not walk with conceit or arrogance or pride. This does not mean that they should walk like sick people, making a show of their humility, for the leader of the sons of Adam (the Prophet) used to walk as if he was coming downhill, and as if the earth were folded up beneath him. What is meant here by Hawn is serenity and dignity, as the Messenger of Allah said:

“When you come to the prayer, do not come rushing in haste. Come calmly and with tranquility, and whatever you catch up with, pray, and whatever you miss, make it up.” (Fath Al-Bari 2:453)

“and when the foolish address them they say: “Salama.” If the ignorant people insult them with bad words, they do not respond in kind, but they forgive and overlook, and say nothing but good words. This is what the Messenger of Allah did: the more ignorant the people, the more patient he would be. This is as Allah says: “And when they hear Al-Laghw (evil or vain talk), they withdraw from it” (28:55). Then Allah says that their nights are the best of nights, as He says: “And those who spend the night in worship of their Lord, prostrate and standing.”meaning, worshipping and obeying Him. This is like the Ayat: “They used to sleep but little by night. And in the hours before dawn, they were asking for forgiveness” (51:17-18). “Their sides forsake their beds…” (32:16). “Is one who is obedient to Allah, prostrating himself or standing during the hours of the night, fearing the Hereafter and hoping for the mercy of his Lord…” (39:9). Allah says: “And those who say: “Our Lord! Avert from us the torment of Hell. Verily, its torment is ever an inseparable punishment.” meaning, ever-present and never ending.

Al-Hasan said concerning the Ayah, “Verily, its torment is ever an inseparable, permanent punishment.” Everything that strikes the son of Adam, then disappears, does not constitute an inseparable, permanent punishment. The inseparable, permanent punishment is that which lasts as long as heaven and earth. (At-Tabari 19:297) This was also the view of Sulayman At-Taymi. (Abdul-Razzaq 3:72) “Evil indeed it is as an abode and as a place to rest in.” means, how evil it looks as a place to dwell and how evil it is as a place to rest. “And those who, when they spend, are neither extravagant nor stingy…” They are not extravagant, spending more than they need, nor are they miserly towards their families, not spending enough on their needs. But they follow the best and fairest way. The best of matters are those which are moderate, neither one extreme nor the other. “but are in a just balance between them.” This is like the Ayah, “And let not your hand be tied to your neck, nor stretch it forth to its utmost reach.” (17:29)

{68. And those who invoke not any other god along with Allah, nor kill such person as Allah has forbidden, except for just cause, nor commit illegal sexual intercourse – and whoever does this shall receive Athama. 

69. The torment will be doubled for him on the Day of Resurrection, and he will abide therein in disgrace; 

70. Except those who repent and believe, and do righteous deeds; for those, Allah will change their sins into good deeds, and Allah is Oft-Forgiving, Most Merciful. 

71. And whosoever repents and does righteous good deeds; then indeed he has repented to Allah Mataba.}

 

The Attributes of the Servants of the Most Gracious include avoiding Shirk, Murder and Zina

Imam Ahmad recorded that Abdullah bin Masud said, “The Messenger of Allah was asked which sin is the most serious” He said: “That you appoint a rival to Allah when He has created you.” He asked, “Then what” He said: “That you kill your child for fear that he may eat with you.” He said, “Then what” He said:“That you commit adultery with your neighbor’s wife.” `Abdullah said, “Then Allah revealed, confirming that: “And those who invoke not any other god along with Allah….” (Ahmad 1:380) This was also recorded by An-Nasa’i, (An-Nasai in Al-Kubra 6:420) and by Al-Bukhari and Muslim. (Fath Al-Bari 12:116, Muslim 1:90, 91)

It was narrated that Sa`id bin Jubayr heard Ibn Abbas saying that some of the people of Shirk killed a great deal and committed Zina a great deal, then they came to Muhammad and said: “What you are saying and calling people to is good, if only you would tell us that there is a way to expiate for what we have done.” Then the Ayah: “And those who invoke not any other god along with Allah…”   was revealed, as was the Ayah, “Say: “O My servants who have transgressed against themselves!” (39:53). (At-Tabari 9:414) “and whoever does this shall receive Athama.” It was recorded that Abdullah bin Amr said: “Athama is a valley in Hell.” (At-Tabari 19:308) Ikrimah also said that Athama refers to valleys in Hell in which those who commit unlawful sexual acts will be punished. This was also narrated from Sa`id bin Jubayr and Mujahid. (At-Tabari 19:308)  As-Suddi said that Athama referred to punishment, which is closer to the apparent meaning of the Ayah. This interpretation makes it interchangeable with what comes next, the Ayah: “The torment will be doubled for him on the Day of Resurrection,” i.e., repetitive and intensified. “and he will abide therein in disgrace” scorned and humiliated. “Except those who repent and believe, and do righteous deeds” means, those who do these evil deeds will be punished in the manner described, “Except those who repent”, that is; those who repent in this world to Allah from all of those deeds, for then Allah will accept their repentance. This is evidence that the repentance of the murderer is acceptable, and there is no contradiction between this and the Ayah in Surat An-Nisa’: “And whoever kills a believer intentionally” (4:93), because even though this was revealed in Al-Madinah, the meaning is general, and it could be interpreted to refer to one who does not repent, because this Ayah states that forgiveness is only for those who repent. Moreover Allah says:“Verily, Allah forgives not that partners should be set up with Him, but He forgives except that to whom He wills” (4:48). And in the authentic Sunnah, it is reported from the Messenger of Allah that the repentance of a murderer is acceptable, as was stated in the story of the person who killed one hundred men and then repented, and Allah accepted his repentance, and other Hadiths. (Al-Bukhari no.3470)

“for those, Allah will change their sins into good deeds, and Allah is Oft-Forgiving, Most Merciful.” Imam Ahmad recorded that Abu Dharr, may Allah be pleased with him, said, “The Messenger of Allah, peace and blessings of Allah be upon him, said:

“I know the last person who will be brought forth from Hell, and the last person who will enter Paradise. A man will be brought and it will be said, “Take away his major sins and ask him about his minor sins.” So it will be said to him: “On such and such a day, you did such and such, and on such and such a day, you did such and such.” He will say, “Yes, and he will not be able to deny anything.” Then it will be said to him: “For every evil deed you now have one good merit.” He will say: “O Lord, I did things that I do not see here.”)

He (Abu Dharr) said: “And the Messenger of Allah smiled so broadly that his molars could be seen.” (Ahmad 5:170)  Muslim recorded it. (Muslim 1:177)

Ibn Abi Hatim recorded that Abu Jabir heard Makhul say, “A very old man with sunken eyes came and said, `O Messenger of Allah, a man betrayed others and did immoral deeds, and there was no evil deed which he did not do. If (his sins) were to be distributed among the whole of mankind, they would all be doomed. Is there any repentance for him” The Messenger of Allah, peace and blessings of Allah be upon him, said:

“Have you become Muslim?”

He said, “As for me, I bear witness that there is no God but Allah Alone, with no partner or associate, and that Muhammad is His servant and Messenger.” The Prophet said:

“Allah will forgive you for whatever you have done like that, and will replace your evil deeds with good merits.”

The man said: “O Messenger of Allah, even my betrayals and immoral actions?” The Prophet, peace and blessings of Allah be upon him, said:

“Even your betrayals and immoral actions.”

“The man went away saying `La ilaha illallah’ and `Allahu Akbar.”’ [Ibn Abi Hatim and Ad-Durr Al-Manthur 6:281. This narration is not authentic, however there is a similar shorter narration from Anas recorded in At-Tabarani]

Allah tells us how His mercy extends to all His creatrues, and that whoever among them repents to Him, He will accept his repentance for any sin, great or small. Allah says: “And whosoever repents and does righteous good deeds; then indeed he has repented to Allah Mataba.” meaning, Allah will accept his repentance. This is like the Ayat: “And whoever does evil or wrongs himself but afterwards seeks Allah’s forgiveness, he will find Allah Oft-Forgiving, Most Merciful” (4:110). “Know they not that Allah accepts repentance from His servants…” (9:104). “Say: “O My servants who have transgressed against themselves! Despair not of the mercy of Allah.” (39:53) – for those who repent to Him.

{72. And those who do not bear witness to falsehood, and if they pass by some evil play or evil talk, they pass by it with dignity. 

73. And those who, when they are reminded of the Ayat of their Lord, fall not deaf and blind thereat. 

74. And those who say: “Our Lord! Bestow on us from our wives and our offspring the comfort of our eyes, and make us leaders of those who have Taqwa.”}

 

More Attributes of the Servants of the Most Gracious

These are further attributes of the servants of the Most Gracious. They do not bear witness to falsehood, including lies, immorality, disbelief, foul speech and false words. Amr bin Qays said, this refers to gatherings of sexual immorality. It was said that the Ayah, “And those who do not bear witness to falsehood,” refers to giving false testimony, which means lying deliberately to someone else. It was recorded in the Two Sahihs that Abu Bakrah said, “The Messenger of Allah said three times:

“Shall I not tell you of the greatest of major sins”

We said, “Of course, O Messenger of Allah.” The Messenger of Allah, peace and blessings of Allah be upon him said:

“Associating others in worship with Allah and disobeying one’s parents.”

He was lying down, then he sat up and added: “Beware false speech, and bearing witness to falsehood.” and he kept repeating it until we thought, would that he would stop.” (Fath Al-Bari 5:309)

From the context it seems that what is meant by those who do not bear witness to falsehood is those who do not attend it or are not present when it happens. Allah says: “and if they pass by some evil play or evil talk, they pass by it with dignity.” They do not attend where falsehood occurs, and if it so happens that they pass by it, they do not let it contaminate them in the slightest. Allah says: “they pass by it with dignity.” “And those who, when they are reminded of the Ayat of their Lord, fall not deaf and blind thereat.” This is also a characteristic of the believers, “Those who, when Allah is mentioned, feel a fear in their hearts and when His Ayat are recited unto them, they increase their faith; and they put their trust in their Lord.” (8:2) Unlike the disbelievers. When they hear the Words of Allah, they are not affected by them or moved to change their ways. They persist in their disbelief, wrongdoing, ignorance and misguidance, as Allah says:”And whenever there comes down a Surah, some of them say: “Which of you has had his faith increased by it” As for those who believe, it has increased their faith, and they rejoice. But as for those in whose hearts is a disease, it will add doubt to their doubt” (9:124-125).

“fall not deaf and blind thereat.” means, unlike the disbelievers who, when they hear the Ayat of Allah, are not moved by them, but continue as they are, as if they did not hear them but are deaf and blind. His saying: “And those who say: “Our Lord! Bestow on us from our wives and our offspring the comfort of our eyes…” means those who ask Allah to bring forth from their loins offspring who will obey Him and worship Him and not associate anything in worship with Him. Ibn `Abbas said, “This means (offspring) who will strive to obey Allah and bring them joy in this world and the Hereafter.” (At-Tabari 19:318)

Imam Ahmad recorded that Jubayr bin Nufayr said: “We sat with Al-Miqdad bin Al-Aswad one day, and a man passed by and said, “How blessed are these two eyes which saw the Messenger of Allah! Would that we had seen what you saw and witnessed what you witnessed.” Al-Miqdad got angry, and I was surprised, because the man had not said anything but good. Then he turned to him and said, “What makes a man wish to be present when Allah had caused him to be absent, and he does not know how he would have behaved if he had been there By Allah, there are people who saw the Messenger of Allah , and Allah will throw them on their faces in Hell because they did not accept him or believe in him. Are you not grateful that Allah brought you forth from your mothers’ wombs believing in your Lord and in what your Prophet brought, and that the test went to others and not to you? Allah sent His Prophet during the most difficult time that any Prophet was ever sent, after a long period of ignorance, when the people could see no better religion than the worship of idols, and he brought the Criterion which distinguishes truth from falsehood and which would separate a father from his son. A man would realize that his father, son or brother was a disbeliever, and since Allah had opened his heart to Faith, he knew that if his relative died he would go to Hell, so he could not rest knowing that his loved one was in the Fire. This is what Allah referred to in the Ayah, “And those who say: “Our Lord! Bestow on us from our wives and our offspring the comfort of our eyes…” Its chain of narrators is Sahih, although they did not report it. (Ahmad 6:2) “and make us leaders of those who have Taqwa.” Ibn `Abbas, Al-Hasan, As-Suddi, Qatadah and Rabi` bin Anas said: “Leaders who would be taken as examples in good.” (At-Tabari 19:319)

Others said: “Guides who would call others to goodness.” They wanted their worship to be connected to the worship of their children and offspring, and their guidance to go beyond themselves and benefit others. This would be more rewarding and a better end, as it was recorded in Sahih Muslim from Abu Hurayrah, may Allah be pleased with him, that the Messenger of Allah said: “When a son of Adam dies, his deeds cease apart from three: a righteous child who will pray for him, knowledge from which others may benefit after him, or ongoing charity.” (Muslim 3:1255)

{75. Those will be rewarded with the highest place because of their patience. Therein they shall be met with greetings and the word of peace and respect. 

76. Abiding therein – excellent it is as an abode, and as a place to rest in. 

77. Say: “My Lord pays attention to you only because of your invocation to Him. But now you have indeed denied. So the torment will be yours forever.”}

 

The Reward of the Servants of the Most Gracious, and a Warning to the People of Makkah

After mentioning the beautiful attributes of His believing servants, and their fine words and deeds, Allah then says: “Those” meaning, the people who are described in this manner, “will be rewarded” on the Day of Resurrection, “with the highest place”, which is Paradise. Abu Ja`far Al-Baqir, Sa`id bin Jubayr, Ad-Dahhak and As-Suddi said, “It was so called because of its elevation.” “because of their patience.” means, their patience in doing what they did. “Therein they shall be met” means, in Paradise. “with greetings and the word of peace and respect.” This means that they will be greeted first with words of welcome and honor. Peace will be theirs and they will be wished peace. And angels shall enter unto them from every gate, saying, “Peace be upon you for that you persevered in patience! Excellent indeed is the final home!” “Abiding therein” means, they will settle there and never leave or move or die, they will never exit or wish to move to somewhere else. This is like the Ayah, “And those who are blessed, they will be in Paradise, abiding therein for all the time that the heavens and the earth endure” (11:108). “excellent it is as an abode, and as a place to rest in.” Its appearance is beautiful and it is a good place in which to rest and to dwell. Then Allah says: “Say: “My Lord pays attention to you only because of your invocation to Him…” meaning, He would not care to pay attention to you if you did not worship Him, for He only created mankind to worship Him Alone and to glorify Him morning and evening.

His saying: “But now you have indeed denied.” “O you disbelievers.” “So the torment will be yours forever.” So your denial will remain with you forever, i.e., it will lead to your punishment, doom and destruction in this world and the Hereafter. This also refers to the day of Badr, as it was interpreted by `Abdullah bin Mas`ud, Ubayy bin Ka`b, Muhammad bin Ka`b Al-Qurazi, Mujahid, Ad-Dahhak, Qatadah, As-Suddi and others. (At-Tabari 19:324) “So the torment will be yours forever.” Al-Hasan Al-Basri said: “The Day of Resurrection.” (Ad-Durr Al-Manthur 6:287) And there is no conflict between the two interpretations.

This is the end of the Tafsir of Surat Al-Furqan, all praise and thanks are due to Allah.

Tafsir Ibn Kathir Vol 7 (Abridged) Pages 182-209

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