Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah Al-Furqan

Unlock the profound depths of Surah Al-Furqan, “The Criterion,” with this comprehensive dictionary, glossary and vocabulary guide. This 25th chapter of the Qur’an establishes the scripture itself as the ultimate standard for distinguishing truth from falsehood. This glossary serves as a key resource for students, scholars, and readers, providing a detailed analysis of the Arabic terms that define the surah’s core themes—including the nature of revelation, the qualities of the “Servants of the Most Merciful” (‘Ibād al-Raḥmān), and the contrast between divine guidance and human desire (hawā). Each entry goes beyond simple translation, offering:

Etymology & Root Word Analysis – tracing the origin and linguistic foundation of each term.

Morphology – exploring grammatical patterns and word structures.

Extended Semantic Range – uncovering shades of meaning and contextual depth.

Occurrences in Surah Al-Furqan and the Qur’an – showing where and how frequently the term appears in Surah Al-Furqan and elsewhere in the Qur’an.

Exegesis (Tafsir) – connecting classical scholarly interpretations for richer understanding.

Thematic Context – placing words within the broader themes and structure of Surah Al-Furqan.

Modern & Comparative Lens – highlighting cross-cultural, linguistic, and contemporary insights.

Practical Reflection & Application – drawing lessons relevant to daily life and spirituality.

1. ‘Abd (عَبْد) – Servant/Worshipper

Linguistic Root & Etymology

Root: (ع ب د) ʿ-B-D

• Arabic Root: ع-ب-د
• Core Meaning: The root ʿayn-bā’-dāl (ع ب د) revolves around service, servitude, worship, and devotion.
• Morphology & Derived Forms: `‘Abd` (عَبْد) is the noun denoting one who embodies servitude. Its plural is `‘ibād`. The verbal noun `‘ibādah` (worship) is the purpose of creation.
• Occurrences in Surah Al-Furqan and in the whole Quran: The root is central to this surah, appearing 9 times (e.g., `’abdihi`, 25:1; `‘Ibād`, 25:63). The root appears 275 times in the Qur’an.

Linguistic and Contextual Explanation: The term ‘Abd (عَبْد) signifies a state of complete and willing submission. Surah Al-Furqan opens by bestowing upon Prophet Muhammad the title `’abdihi` (“His servant”), which is considered the highest of honors, signifying a perfect relationship with God. This concept is then developed in the surah’s climax with the detailed description of the `’Ibād al-Raḥmān` (“The Servants of the Most Merciful”). The surah thus uses this root to frame its entire message: it begins with the perfect servant who receives the revelation and ends with the qualities of the community of servants who live by it.

Classical Exegesis (Tafsir)

In the context of Surah Al-Furqan, especially in the opening verse, describing Prophet Muhammad ﷺ as ‘abdihi (His servant), classical commentators emphasized this as the highest honorific title. It signifies a relationship of perfect devotion and receptivity to divine revelation. To be a “servant of Allah” is not a state of degradation but one of immense dignity, as it implies a direct and cherished relationship with the Creator. The choice of this word underscores that the Prophet’s authority comes not from his own power but from his perfect submission to God’s will.

Thematic Context

The concept of being an ‘abd is central to the entire Qur’an and is a major theme in Surah Al-Furqan. The Surah contrasts the true servants of the Most Merciful (‘Ibād al-Raḥmān) with those who are servants of their own whims, desires (hawā), and false gods. The ultimate criterion (al-Furqān) distinguishes between these two forms of servitude: one that leads to salvation and one that leads to ruin.

Modern & Comparative Lens

Modern Islamic thought continues to explore the profound implications of being an ‘abd. It is seen as a liberating concept that frees individuals from the “servitude” of consumerism, social pressure, and ego. It promotes a God-centric worldview rather than an anthropocentric one. Comparatively, the idea of “servanthood” is present in other Abrahamic traditions. In Christianity, figures like Mary are referred to as “the handmaid of the Lord,” and the concept of serving God is paramount. However, the Islamic emphasis on ‘abd is uniquely tied to the concept of Tawḥīd (absolute monotheism), where servitude is directed exclusively to the One God.

Practical Reflection & Application

Reflecting on being an ‘abd encourages a daily practice of humility and mindfulness. It asks us to question: “What do I truly serve today? My ego, my career, my desires, or my Creator?” Living as a true ‘abd involves aligning one’s actions, intentions, and thoughts with the divine will, finding freedom and purpose in that submission.

2. ‘Adhāb (عَذَاب) – Punishment/Torment

Linguistic Root & Etymology

Root: (ع ذ ب) ʿ-Dh-B

• Arabic Root: ع-ذ-ب
• Core Meaning: The primary meaning of the root ʿayn-dhāl-bā’ (ع ذ ب) is related to sweetness and pleasantness, especially of water (`’adhb`).
• Morphology & Derived Forms: `‘Adhāb` (عَذَاب) is the noun form. Its connection to “punishment” signifies the removal of all sweetness and comfort, leaving only bitterness and affliction.
• Occurrences in Surah Al-Furqan and in the whole Quran: The root appears 7 times in Surah Al-Furqan. It appears 356 times in the Qur’an.

Linguistic and Contextual Explanation: The term ‘Adhāb (عَذَاب) represents the just and inevitable consequence of rejecting the `Furqān`. In the surah, its mention serves as a stark warning. The `‘Ibād al-Raḥmān` actively pray to be saved from the `‘adhāb` of Hell (25:65), showing that even the righteous maintain a healthy fear of divine justice. The disbelievers, on the other hand, are promised a “great punishment” (`’adhāban kabīran`, 25:19) and a “humiliating punishment” (`’adhābun muhīn`). The word’s linguistic origin highlights the nature of this state as the ultimate deprivation of all goodness and peace.

Classical Exegesis (Tafsir)

In Surah Al-Furqan, ‘adhāb is frequently mentioned as the consequence for those who reject the Prophet, deny the signs of Allah, and follow their desires. Classical interpretations stress that this punishment is not arbitrary but a just outcome of human choices. The description of the Hellfire is vivid, meant to serve as a stark warning. The term is often paired with adjectives like alīm (painful) or muhīn (humiliating) to describe its different facets, highlighting both physical and psychological suffering.

Thematic Context

The theme of divine justice is prominent in Surah Al-Furqan, and ‘adhāb is its inevitable corollary. The Surah presents a clear choice: follow the guidance of the Furqān and the path of the ‘Ibād al-Raḥmān to attain salvation, or reject it and face the consequences. The discussion of punishment serves to heighten the sense of urgency and the importance of the divine criterion being offered to humanity.

Modern & Comparative Lens

Modern discussions on ‘adhāb often grapple with the concept of divine justice and mercy. Some theologians emphasize its corrective and deterrent aspects rather than purely retributive ones. The focus is on understanding divine warnings as an act of mercy, designed to guide humanity away from self-destruction. In comparison, concepts of divine punishment or Hell exist in both Judaism and Christianity, though the specific theological interpretations and descriptions vary significantly. The Qur’anic portrayal of ‘adhāb is distinctly detailed and serves as a powerful eschatological motivator.

Practical Reflection & Application

Contemplating the concept of ‘adhāb should not lead to despair but to a heightened sense of accountability. It encourages one to reflect on their actions and seek forgiveness. The practical application is to live a life of mindfulness, avoiding actions that harm oneself and others, and constantly turning back to God in repentance (tawbah), trusting in His infinite mercy (Raḥmah).

3. Asāṭīr al-Awwalīn (أَسَاطِيرُ الْأَوَّلِينَ) – Tales of the Ancients

Linguistic Root & Etymology

Root: (س ط ر) S-Ṭ-R & (أ و ل) A-W-L

• Arabic Root: س-ط-ر and أ-و-ل
• Core Meaning: `Asāṭīr` comes from `s-ṭ-r`, meaning “to write” or “a line.” `Usṭūrah` is a written story or legend. `Al-Awwalīn` comes from `a-w-l`, meaning “first” or “former.”
• Morphology & Derived Forms: The phrase combines the plural `asāṭīr` (tales) and the plural `al-awwalīn` (the ancients/former peoples).
• Occurrences in Surah Al-Furqan and in the whole Quran: This specific phrase appears once in Surah Al-Furqan (25:5). It appears 9 times in the Qur’an.

Linguistic and Contextual Explanation: The accusation that the Qur’an is merely “asāṭīr al-awwalīn” (أَسَاطِيرُ الْأَوَّلِينَ) is a key argument of the Makkan disbelievers. The phrase is pejorative, dismissing the divine revelation as nothing more than derivative fables and myths, “stories written by former peoples” that the Prophet has simply copied. By leveling this charge, they attempted to strip the Qur’an of its authority and its claim to be a unique, divinely revealed `Furqān` (Criterion), reducing it to the level of human folklore. The surah refutes this by pointing to the Qur’an’s divine origin and inimitable nature.

Classical Exegesis (Tafsir)

In Surah Al-Furqan (verse 5), the Quraysh mockingly accuse the Prophet ﷺ of having the Qur’an dictated to him, dismissing it as Asāṭīr al-Awwalīn. Classical exegetes explain this as a defense mechanism of the disbelievers. Unable to challenge the eloquence and substance of the Qur’an, they resorted to baseless accusations to discredit its divine origin. They implied that the stories of past prophets and nations were simply recycled folklore, not veritable history from God.

Thematic Context

This accusation directly challenges the central theme of the Surah: the divine origin and authority of the Furqān. The Surah refutes this claim by asserting that the Qur’an contains knowledge of the unseen (ghayb) which no human could have fabricated. The charge of “tales of the ancients” highlights the core conflict between faith in revelation and materialistic skepticism, a recurring motif throughout the Qur’an.

Modern & Comparative Lens

The modern-day equivalent of this accusation is the attempt to reduce scriptures to “mythology” or to explain them away through purely historical-critical or literary lenses that deny their divine source. Modern Islamic scholarship counters this by highlighting the Qur’an’s internal consistency, scientific insights, and profound ethical teachings, arguing that these features point to an origin beyond human authorship. This parallels the challenges faced by other religions, where faith traditions are often in dialogue with secular and historical critiques of their sacred texts.

Practical Reflection & Application

This concept prompts us to reflect on how we engage with the Qur’an. Do we approach it with an open heart, seeking guidance, or with a cynical mind, looking for reasons to dismiss it? The challenge is to move beyond a superficial reading and to appreciate its deep, timeless wisdom. It encourages a commitment to study and ponder the scripture, allowing its divine message to transform our perspective rather than dismissing it based on preconceived notions.

4. Athām (أَثَام) – Penalty/Sin’s Recompense

Linguistic Root & Etymology

Root: (أ ث م) A-Th-M

• Arabic Root: أ-ث-م
• Core Meaning: The root hamza-thā’-mīm (أ ث م) relates to sin, wrongdoing, and falling short. The noun `ithm` is a general term for sin.
• Morphology & Derived Forms: `Athām` (أَثَام) is a specific noun form derived from this root that means the penalty, recompense, or consequence of sin.
• Occurrences in Surah Al-Furqan and in the whole Quran: The word `athāman` appears once in Surah Al-Furqan (25:68). This is its only occurrence in the Qur’an in this form. The root appears 48 times.

Linguistic and Contextual Explanation: The word Athām (أَثَامًا) is used with powerful specificity in this surah. After listing the three great sins which the `‘Ibād al-Raḥmān` avoid (shirk, murder, and adultery), the verse states, “and whoever does that shall meet `athāman`” (25:68). `Athām` here is not just the sin itself (`ithm`), but its designated penalty or recompense. The linguistic precision highlights the theme of absolute justice; these specific grave actions have a specific and unavoidable consequence, which is then described as a multiplied punishment in the next verse. It emphasizes the direct link between a particular crime and its just punishment.

Classical Exegesis (Tafsir)

In Surah Al-Furqan (verse 68), the term is used to describe the consequences for those who commit major sins like associating partners with Allah (shirk), murder, and adultery. The classical understanding is that such actions lead to a multiplied punishment, and the perpetrator will abide in it humiliated, unless they repent. The word athīm, meaning a sinful person, is related but `athām` here specifically means the punishment itself.

Thematic Context

This term appears in the section describing the qualities of the true ‘Ibād al-Raḥmān (Servants of the Most Merciful). By outlining what these servants avoid, the Surah provides a clear criterion (Furqān) for righteous living. The description of `athām` serves as a powerful contrast, defining piety not just by positive actions but also by the avoidance of major transgressions. It underscores the theme of accountability and the possibility of redemption through repentance.

Modern & Comparative Lens

Modern ethical discussions in Islam use the concept of ithm to discuss personal and social responsibility. The focus is not only on ritualistic sins but also on ethical failings like corruption, injustice, and exploitation, which are seen as grave sins. The concept of a specific penalty (`athām`) for a specific sin resonates with legal philosophies of proportionate justice. Comparatively, the idea of “mortal sin” in Catholicism—a sin that severs one’s relationship with God and merits damnation—shares some conceptual ground with the gravity implied by this term.

Practical Reflection & Application

Reflecting on the word `athām` is a call for self-examination. It encourages us to be vigilant about avoiding major sins. The practical application is to be quick to repent (tawbah) if we fall into them, to not despair of God’s mercy, and to actively replace sinful habits with righteous ones, striving to embody the qualities of the ‘Ibād al-Raḥmān.

5. Barzakh (بَرْزَخ) – Barrier/Partition

Linguistic Root & Etymology

Root: (ب ر ز خ) B-R-Z-Kh (Quadriliteral)

• Arabic Root: ب-ر-ز-خ
• Core Meaning: `Barzakh` is a quadriliteral root of Persian origin meaning a barrier, an interval, or a separating isthmus. It denotes something that stands between two other things, preventing them from mixing.
• Morphology & Derived Forms: It is a noun used in the Qur’an to refer to a physical or spiritual barrier.
• Occurrences in Surah Al-Furqan and in the whole Quran: The word `barzakhan` appears once in Surah Al-Furqan (25:53). It appears 3 times in the Qur’an.

Linguistic and Contextual Explanation: In Surah Al-Furqan, the term Barzakh (بَرْزَخًا) is used to describe a wondrous natural sign: the unseen barrier where saltwater and freshwater meet without mixing (`maraja al-baḥrayn`). The verse reinforces this by adding `wa-ḥijran maḥjūrā` (“and a forbidden partition”), emphasizing its inviolable nature. This physical `barzakh` is a tangible `āyah` (sign) of God’s power. It also serves as a profound metaphor for the Surah’s title, the `Furqān`. Just as God maintains this physical barrier in the natural world, His revelation establishes a spiritual barrier, a clear criterion (`furqān`), that separates truth from falsehood.

Classical Exegesis (Tafsir)

In Surah Al-Furqan (verse 53), the term Barzakh is used in the physical sense to describe the unbreachable barrier that Allah has placed between saltwater and freshwater where they meet, such as in an estuary. The verse speaks of “two seas, one palatable and sweet, and the other salty and bitter,” and between them is a “barrier (barzakh) and a partition forbidden.” Classical exegetes saw this as a powerful sign of God’s meticulous creation and power, a natural marvel that humans witness but cannot replicate.

Thematic Context

This physical example of a barzakh serves a greater thematic purpose in the Surah. It acts as a metaphor for the spiritual and moral “barrier” that the Furqān itself represents. The Qur’an is the criterion that separates truth from falsehood, guidance from misguidance, and belief from disbelief. Just as the physical barrier maintains order in the natural world, the divine revelation maintains moral and spiritual order for humanity.

Modern & Comparative Lens

Modern scientific understanding confirms the phenomenon of water stratification in estuaries, where waters of different salinities resist mixing due to density differences, creating a “barrier.” This has been highlighted by many contemporary Muslim thinkers as an example of the Qur’an’s scientific accuracy. Theologically, the term Barzakh is also used in Islamic eschatology to refer to the intermediary state of the soul between death and the Day of Resurrection, a “barrier” between the world of the living and the Hereafter.

Practical Reflection & Application

The concept of Barzakh encourages us to see the signs of God in the natural world and to reflect on the unseen realities they point to. It reminds us that just as there are physical laws maintaining order, there are spiritual laws that govern our existence. The practical application is to respect the boundaries set by God—the moral and ethical barzakhs—in our lives, understanding that they are established for our own benefit and harmony.

6. Bashar (بَشَر) – Human Being/Mortal

Linguistic Root & Etymology

Root: (ب ش ر) B-Sh-R

• Arabic Root: ب-ش-ر
• Core Meaning: The root bā’-shīn-rā’ (ب ش ر) relates to the skin (`basharah`) or the outer surface of a thing.
• Morphology & Derived Forms: `Bashar` (بَشَر) comes to mean a human being, emphasizing the physical, mortal aspect of humanity—our flesh and skin. This contrasts with `insān`, which often emphasizes social or intellectual aspects.
• Occurrences in Surah Al-Furqan and in the whole Quran: The word appears twice in Surah Al-Furqan (25:7, 25:54). The root appears 306 times in the Qur’an.

Linguistic and Contextual Explanation: The term Bashar (بَشَرٌ) is used by the disbelievers to articulate their core objection to Muhammad’s prophethood: How can a mere `bashar`—a mortal who eats food and walks in the markets—be a divine messenger? (25:7). They expected an angel. The surah refutes this by pointing out that it is from this very `bashar`, from water, that God creates humanity with its complex kinship and social bonds (25:54). The word `bashar` is thus used to highlight both the perceived “ordinariness” of the Prophet and the extraordinary power of God to create and elevate the ordinary human.

Classical Exegesis (Tafsir)

In Surah Al-Furqan (verse 7), the disbelievers use this term to question the Prophet’s authority: “What is this messenger that he eats food and walks in the markets?” They find it inconceivable that a divine messenger could be a mere bashar like them. Classical commentators explain that this objection stems from arrogance and a flawed understanding of prophecy. They expected an angel or a superhuman being, failing to grasp that God sends messengers from among humanity to be relatable guides.

Thematic Context

The humanity of the Prophet (being a bashar) is a crucial theme. The Surah defends this by showing that this is God’s established way (sunnah). It normalizes the idea that prophets are mortals who share the human experience, which makes their example all the more powerful and imitable. The theme affirms that spiritual excellence is attainable within the human condition, not by transcending it.

Modern & Comparative Lens

This discussion remains relevant today. The deification or superhuman portrayal of religious figures is a common phenomenon across traditions. Islam strictly maintains the bashar nature of its Prophet to safeguard the principle of Tawḥīd (monotheism). Modern Islamic thought emphasizes this to make the Prophet’s life (Sunnah) a practical, accessible model for living. In Christianity, the concept of Jesus being both human and divine (Incarnation) presents a contrasting theological perspective on the nature of God’s messenger.

Practical Reflection & Application

Recognizing the Prophet ﷺ as a bashar makes his life’s example more profound and relatable. It shows that greatness is not about being superhuman but about perfecting human potential through faith, patience, and compassion. We are encouraged to see that if he, as a fellow human, could face hardship and remain steadfast, we too can strive to emulate his character in our own lives.

7. Bayt (بَيْت) – House

Linguistic Root & Etymology

Root: (ب ي ت) B-Y-T

• Arabic Root: ب-ي-ت
• Core Meaning: The root bā’-yā’-tā’ (ب ي ت) means “to spend the night.”
• Morphology & Derived Forms: `Bayt` (بَيْت) is the noun for a “house” or “dwelling,” the primary place where one spends the night. It also extends to mean a family or lineage. The verbal form `yabītūna` means “they spend the night.”
• Occurrences in Surah Al-Furqan and in the whole Quran: The verb form `yabītūna` appears once in Surah Al-Furqan (25:64). The root appears 74 times in the Qur’an.

Linguistic and Contextual Explanation: The verbal form yabītūna (يَبِيتُونَ) is used to describe a key quality of the `‘Ibād al-Raḥmān`: “those who spend the night before their Lord, prostrating and standing” (25:64). The word’s connection to `bayt` (house) is significant. It describes how the righteous transform their private dwellings, their homes, into places of intimate worship during the night. The verb choice emphasizes that their devotion is not limited to public rituals but is a deep, personal connection that they cultivate in the privacy of their `bayt`, away from the eyes of others.

Classical Exegesis (Tafsir)

In Surah Al-Furqan (verse 64), the ‘Ibād al-Raḥmān are described as those who “spend the night (yabītūna) before their Lord, prostrating and standing.” Here, the verbal form of the root is used. Classical exegetes interpret this as highlighting the deep personal devotion of the righteous. Their nights are not spent in heedlessness but in intimate worship and prayer, turning their homes into places of remembrance. The night vigil is seen as a sign of sincere devotion, as it is done away from the eyes of others.

Thematic Context

This verse contributes to the detailed portrait of the ideal believer that the Surah paints in its concluding section. It establishes a key criterion (Furqān) for piety: a strong, personal connection with God that manifests in private acts of worship. This contrasts with the public arrogance of the disbelievers. The theme is that true faith transforms not just one’s public conduct but also one’s most private moments, turning one’s bayt (house) into a place of worship.

Modern & Comparative Lens

The concept of the home as a spiritual sanctuary is a powerful idea in modern Islamic thought, especially in secular societies where public expressions of faith may be limited. The emphasis on private worship at home is seen as a way to cultivate spirituality within the family and to create a peaceful, God-conscious environment. This idea of a “sacred space” within the home resonates with practices in other traditions, such as the Jewish home being a center for ritual and prayer, or the concept of a home altar in some Christian denominations.

Practical Reflection & Application

This verse encourages us to sanctify our homes. A bayt should be more than just a physical shelter; it can be a place of peace, prayer, and remembrance of God. The practical application is to dedicate a small part of our night, even if it’s just a few moments, to quiet reflection and prayer. This can transform our homes and our inner lives, making our private spaces a source of spiritual strength and tranquility.

8. Burūj (بُرُوج) – Great Stars/Constellations/Towers

Linguistic Root & Etymology

Root: (ب ر ج) B-R-J

• Arabic Root: ب-ر-ج
• Core Meaning: The root bā’-rā’-jīm (ب ر ج) means “to be apparent, manifest, or high.”
• Morphology & Derived Forms: `Burūj` (بُرُوج) is the plural of `burj`, meaning a tower, fortress, or high mansion. In a celestial context, it refers to the great constellations or zodiacal signs, seen as prominent “mansions” or “stations” in the sky.
• Occurrences in Surah Al-Furqan and in the whole Quran: The word appears once in Surah Al-Furqan (25:61). It appears 5 times in the Qur’an.

Linguistic and Contextual Explanation: In verse 25:61, the praise is to Him “who placed in the sky burūj (بُرُوجًا).” The word’s root meaning of “to be apparent” is key. The `burūj` are the most manifest and magnificent signs in the night sky, great structures of stars. The surah uses this grand, cosmic imagery to establish God’s power and artistry. It is an argument from design on a galactic scale, presented as a clear `āyah` (sign) for any rational mind. This contrasts sharply with the petty, earth-bound concerns and baseless claims of the disbelievers.

Classical Exegesis (Tafsir)

In Surah Al-Furqan (verse 61), Allah is praised as the One who “placed in the sky great stars (burūj) and placed therein a lamp (the sun) and an illuminating moon.” Classical commentators understood burūj to refer to the twelve constellations of the Zodiac through which the sun appears to travel over the course of a year. These celestial bodies were seen as powerful signs of God’s cosmic order, precision, and magnificent creative power.

Thematic Context

The mention of burūj is part of a larger section in the Surah that calls the reader to reflect on the signs of God in the universe (āyāt al-kawn). This serves as evidence for the existence and power of the Creator, refuting the claims of the disbelievers. The perfect, predictable system of the cosmos is presented as a macrocosmic Furqān—a criterion that distinguishes order from chaos, and divine design from random chance.

Modern & Comparative Lens

From a modern perspective, burūj can be understood in light of astronomy, referring to constellations, galaxies, or major celestial formations. The verse is appreciated for encouraging observation of the cosmos. The Qur’an’s use of celestial phenomena as proofs for God is a theme that resonates with modern discussions on science and religion, particularly the “fine-tuning” argument, which suggests that the universe’s order points to an intelligent designer. The use of astrology in other cultures is sharply contrasted with the Qur’an’s approach, which is purely for reflecting on God’s power, not for divination.

Practical Reflection & Application

This verse invites us to engage in stargazing and to cultivate a sense of awe and wonder at the universe. By looking up at the night sky, we can connect with something infinitely larger than ourselves. This act of reflection can foster humility and gratitude, reminding us of the Creator’s power and wisdom. It shifts our focus from our small, earthly concerns to the vast, magnificent cosmic order.

9. Dalīl (دَلِيل) – A Guide/Indicator

Linguistic Root & Etymology

Root: (د ل ل) D-L-L

• Arabic Root: د-ل-ل
• Core Meaning: The root dāl-lām-lām (د ل ل) means “to guide,” “to show the way,” “to point out,” or “to indicate.”
• Morphology & Derived Forms: `Dalīl` (دَلِيل) is a noun for that which guides or indicates; a proof, evidence, or guide.
• Occurrences in Surah Al-Furqan and in the whole Quran: The word appears once in Surah Al-Furqan (25:45). The root appears 45 times in the Qur’an.

Linguistic and Contextual Explanation: The word Dalīlan (دَلِيلًا) is used in a subtle and profound natural metaphor. In describing the phenomenon of the shadow, the verse states, “…then We made the sun for it a guide” (25:45). The sun is the `dalīl` that points to the existence, position, and length of the shadow. Without the sun’s light, the shadow cannot be perceived. This relationship serves as a beautiful metaphor for the surah’s main theme: just as the sun is the `dalīl` for the shadow, the Qur’an (the `Furqān`) is the divine light that is the `dalīl` for understanding the shadows of this world and discerning the path to reality.

Classical Exegesis (Tafsir)

In Surah Al-Furqan (verse 45), Allah describes how He extends the shadow and then says, “…then We made the sun for it a guide (dalīlan).” Classical exegetes explained this in a few ways. The sun’s position “guides” our understanding of the shadow’s length, shape, and movement. Without the sun, the very concept of a shadow would be meaningless. The sun is the proof or indicator of the shadow. This is presented as a sign of God’s perfect system, where elements of creation are interconnected and point to a single designer.

Thematic Context

This verse is part of the Surah’s broader argument for God’s existence and power, made by pointing to natural phenomena. The sun as a dalīl for the shadow is a subtle yet profound metaphor. It thematically connects to the role of revelation (the Furqān) as the ultimate dalīl for humanity. Just as the sun illuminates the physical world and gives meaning to the shadow, revelation illuminates the spiritual world and gives meaning to human existence, guiding us from the darkness of ignorance to the light of truth.

Modern & Comparative Lens

The concept of dalīl is fundamental to Islamic jurisprudence (fiqh) and theology (kalām), where it refers to the textual evidence from the Qur’an and Sunnah used to derive rulings and beliefs. Modern thinkers often speak of two types of dalīl: revealed proofs (dalīl naqlī) and rational proofs (dalīl ‘aqlī). The verse about the sun is an example of using the natural world as a rational proof for God. This mirrors the “argument from design” in Western philosophy and theology, which posits that the order in the universe points to an intelligent creator.

Practical Reflection & Application

This encourages us to look for the dalīl—the evidence of God—in our everyday lives. The intricate design of a leaf, the rising of the sun, the logic of cause and effect; all can be seen as indicators pointing to a higher reality. The practical step is to cultivate a reflective mindset, training ourselves to see the world not as a random collection of objects but as a book of signs (āyāt) guiding us back to the Source.

10. Furqān (فُرْقَان) – The Criterion/The Discriminator

Linguistic Root & Etymology

Root: (ف ر ق) F-R-Q

• Arabic Root: ف-ر-ق
• Core Meaning: The root fā’-rā’-qāf (ف ر ق) means “to separate,” “to divide,” or “to distinguish.”
• Morphology & Derived Forms: `al-Furqān` (فُرْقَان), the title of this Surah, is an intensive noun meaning “that which decisively separates” or “the ultimate criterion for distinguishing” between right and wrong, truth and falsehood.
• Occurrences in Surah Al-Furqan and in the whole Quran: The word appears once in Surah Al-Furqan (25:1). It appears 7 times in the Qur’an.

Linguistic and Contextual Explanation: Naming the surah al-Furqān (الْفُرْقَان) establishes its primary function. It is not just a book of stories or laws; it is the ultimate “Criterion” for judgment. The root’s meaning of “separation” is key. The Qur’an is revealed to “separate” truth from the falsehood of the disbelievers’ claims (`asāṭīr al-awwalīn`). It separates the path of the `‘Ibād al-Raḥmān` from the path of those who worship their `hawā` (desire). It separates the nature of divine inspiration from satanic whispers. The entire surah is a demonstration of how the Qur’an fulfills this role as the decisive standard for all matters of faith and life.

Classical Exegesis (Tafsir)

Classical commentators have understood al-Furqān in this Surah’s first verse—”Blessed is He who sent down the Criterion (al-Furqān) upon His servant”—to refer primarily to the Qur’an itself. The Qur’an is the ultimate standard that separates divine truth from human conjecture. It is the moral and spiritual compass that enables humanity to navigate the complexities of life. Some interpretations also extend the meaning to include the divine help that separates believers from disbelievers, as in the Battle of Badr, which is also called the “Day of Furqān.”

Thematic Context

As the Surah’s title, this concept is its central, overarching theme. The entire chapter serves to demonstrate how the Qur’an functions as this Criterion. It distinguishes the true God from false deities, the true nature of prophecy from the disbelievers’ misconceptions, the character of the righteous (‘Ibād al-Raḥmān) from the behavior of the ignorant, and the ultimate destiny of the believers (Paradise) from that of the rejecters (Hellfire).

Modern & Comparative Lens

In modern Islamic thought, al-Furqān is emphasized as an internal, intellectual, and ethical tool. It’s not just the text of the Qur’an, but the God-given faculty of discernment (conscience) that, when illuminated by revelation, allows a person to make wise choices. The challenge in modernity is to apply this eternal criterion to contemporary issues. Comparatively, the concept of a divine law or word that acts as a standard for truth is common in monotheistic traditions. In Judaism, the Torah serves as the central guide for life, and in Christianity, the Bible and the teachings of Jesus are seen as the ultimate moral standard.

Practical Reflection & Application

To engage with the Qur’an as al-Furqān means to use it as a lens through which to view the world. It involves consulting its wisdom when faced with moral dilemmas and allowing its principles to shape our values. The practical application is to ask, “What is the Quranic criterion in this situation?” before making a decision, whether in personal ethics, business dealings, or family life. It is about actively using the scripture to distinguish the better path from the worse.

11. Ghafūr (غَفُور) – All-Forgiving

Linguistic Root & Etymology

Root: (غ ف ر) Gh-F-R

• Arabic Root: غ-ف-ر
• Core Meaning: The root ghayn-fā’-rā’ (غ ف ر) means “to cover, to conceal, or to protect.” A helmet is a `mighfar` because it covers and protects.
• Morphology & Derived Forms: Divine forgiveness (`maghfirah`) is God’s act of “covering” sins. The form `Ghafūr` (غَفُور) is an intensive form, signifying “one who forgives abundantly and repeatedly.” `Al-Ghafūr` is a divine name.
• Occurrences in Surah Al-Furqan and in the whole Quran: The name appears 3 times in Surah Al-Furqan. The root appears 234 times in the Qur’an.

Linguistic and Contextual Explanation: The divine name al-Ghafūr (غَفُورًا) is the gateway of hope in Surah Al-Furqan. After listing grave sins, the surah promises that whoever repents, believes, and does righteous work will have their deeds changed to good ones, concluding, “And ever is Allah Forgiving (`Ghafūr`), Most Merciful” (25:70). The name, from the root for “to cover,” beautifully illustrates the mechanism of redemption. God does not just ignore the sin; He “covers” it and, out of His mercy, replaces it with something better. It is a promise of total transformation, not just pardon.

Classical Exegesis (Tafsir)

In Surah Al-Furqan, Allah is described as “Ever Forgiving (Ghafūran), Most Merciful (Raḥīman)” multiple times, notably in verse 70, after mentioning the grave sins. The verse promises that for one who repents, believes, and does righteous deeds, Allah will not only forgive but will replace their bad deeds with good ones. Classical scholars saw this as one of the most hopeful verses in the Qur’an, highlighting the immense, transformative power of divine forgiveness that doesn’t just pardon but actively redeems.

Thematic Context

The theme of divine mercy is a cornerstone of the Surah, balancing the warnings of punishment. The name Al-Ghafūr provides a way out for the sinner. It reinforces the idea that no matter how grave the sin, the door to repentance is always open. This is a crucial element of the Furqān‘s guidance: it not only distinguishes right from wrong but also provides a mechanism for rectification and return when one falters.

Modern & Comparative Lens

Modern Islamic psychology emphasizes the concept of Al-Ghafūr as a basis for mental and spiritual well-being. It liberates individuals from the crushing weight of guilt and despair, fostering a hopeful and forward-looking attitude. The idea that forgiveness is tied to active change (repentance and good deeds) promotes personal growth. The concept of a forgiving God is central to all Abrahamic faiths. Christianity, in particular, revolves around the idea of divine forgiveness through the sacrifice of Jesus. In Islam, forgiveness is sought directly from God, without an intermediary, contingent on sincere repentance.

Practical Reflection & Application

Reflecting on God as Al-Ghafūr encourages us never to lose hope in His mercy, no matter our past mistakes. It motivates us to constantly seek forgiveness (istighfār) and to make amends. On a human level, it inspires us to be forgiving towards others, recognizing that if we hope for the ultimate forgiveness from God, we must also learn to pardon those who have wronged us.

12. Ghurūr (غُرُور) – Deception/Delusion

Linguistic Root & Etymology

Root: (غ ر ر) Gh-R-R

• Arabic Root: غ-ر-ر
• Core Meaning: The root ghayn-rā’-rā’ (غ ر ر) means “to deceive, to delude, to entice with false hopes.”
• Morphology & Derived Forms: `Ghurūr` (غُرُور) is the abstract noun for deception or the state of being deluded. `Al-Gharūr` (The Great Deceiver) is a name for Satan.
• Occurrences in Surah Al-Furqan and in the whole Quran: While the noun is not used in Surah 25, the concept is present. The root appears 33 times in the Qur’an.

Linguistic and Contextual Explanation: The concept of ghurūr (غُرُور) is central to understanding the tragedy of the wrongdoer on the Day of Judgment. His cry of regret—”Satan is to man ever a great betrayer (`khadhūlan`)” (25:29)—is a final, bitter realization that he was a victim of `ghurūr`. Satan and evil companions promised him that his path was correct and that there would be no consequences. This `ghurūr`—this delusion—made him feel secure in his disbelief. The `Furqān` is revealed to shatter this very deception with the light of truth.

Classical Exegesis (Tafsir)

In Surah Al-Furqan (verse 29), on the Day of Judgment, the wrongdoer will lament, “…Satan is to man ever a great deserter (khadhūlan).” Although the word ghurūr is not used here, the concept is central. The worldly temptations and false promises offered by Satan and evil companions are a form of ghurūr. Classical commentaries explain that this delusion makes one feel secure in their disobedience, promising that there will be no consequences, a promise that is revealed as a catastrophic lie in the Hereafter.

Thematic Context

The concept of ghurūr is the antithesis of the Furqān. While the Furqān provides clarity and distinguishes reality from illusion, ghurūr blurs these lines, making falsehood appear as truth. The Surah warns against the deceptions of this worldly life (al-ḥayāt al-dunyā), which can entice people away from the path of God with its fleeting pleasures. The ultimate tragedy described in the Surah is of the person who realizes too late that they have been deceived their entire life.

Modern & Comparative Lens

In a modern context, ghurūr is readily identified in the illusions of consumer culture, the pursuit of fame for its own sake, and the belief that material wealth is the ultimate measure of success. These are modern “deceivers” that can distract from more meaningful spiritual and ethical goals. The psychological concept of self-deception, where individuals hold false beliefs to protect their ego, aligns well with the spiritual notion of ghurūr. This is a universal human struggle, described in various philosophical and religious traditions as the problem of maya (illusion) in Hinduism or the vanity of worldly pursuits in Ecclesiastes.

Practical Reflection & Application

To combat ghurūr, one must practice critical self-awareness and reflection (muḥāsabah). It involves constantly questioning our motivations and priorities. Are we pursuing things of lasting value, or are we chasing illusions? The practical application is to ground oneself in acts of worship, service, and the pursuit of knowledge, which anchor us in reality and protect us from the deceptive allure of the transient world.

13. Hawā (هَوَىٰ) – Vain Desire/Whim

Linguistic Root & Etymology

Root: (ه و ي) H-W-Y

• Arabic Root: ه-و-ي
• Core Meaning: The root hā’-wāw-yā’ (ه و ي) has dual meanings: “to fall/descend” and “to love/desire.”
• Morphology & Derived Forms: `Hawā` (هَوَىٰ) combines these two ideas: it is a desire that is not guided by intellect (`’aql`) or revelation (`waḥy`), and thus it “brings one down” or leads to a spiritual “fall.” It signifies capricious, whimsical, and baseless desire.
• Occurrences in Surah Al-Furqan and in the whole Quran: The term is central to verse 25:43 (`hawāhu`). The root appears 50 times in the Qur’an.

Linguistic and Contextual Explanation: The phrase in verse 25:43, “`man ittakhadha ilāhahu hawāhu`” (“the one who takes as his god his own desire”), is a devastating critique of modern and ancient idolatry. The term hawā (هَوَاهُ), rooted in both “desire” and “falling,” perfectly captures this state. This person has made their own unguided, falling whims their ultimate authority (`ilāh`). Their criterion (`furqān`) for right and wrong is not a transcendent truth, but their own shifting desires. This is presented as the most profound form of misguidance, because how can one guide a person whose very standard of truth is their own caprice?

Classical Exegesis (Tafsir)

In Surah Al-Furqan (verse 43), a powerful rhetorical question is posed: “Have you seen the one who takes as his god his own desire (hawāhu)?” Classical exegetes interpreted this as the worst form of idolatry (shirk). It is the worship of the self, where one’s own whims and desires become the ultimate authority and criterion for truth, trumping divine guidance. This person’s “god” is their own ego, and they follow its dictates without question, leading them to be “the most astray from the path.”

Thematic Context

The concept of following hawā is presented as the direct opposite of submitting to the Furqān. The Surah is about submitting to God’s criterion, while this verse describes one who submits to their own internal, flawed criterion. This theme is central to the Surah’s message: true servitude is to God (‘ibādat al-Raḥmān), while false servitude is to one’s own hawā. The latter is a path of utter misguidance because desire is fickle, contradictory, and ultimately self-destructive.

Modern & Comparative Lens

This Quranic critique of hawā is profoundly relevant in modern, individualistic cultures that often celebrate the idea of “following your heart” or “being true to yourself” without any external moral framework. Islamic thought distinguishes between noble aspirations and base desires (hawā). The modern psychological concept of the “id”—the impulsive, instinctual part of the psyche—shares similarities with hawā. The challenge, from an Islamic perspective, is to discipline the self (nafs) and its desires, aligning them with reason (‘aql) and revelation (waḥy), rather than letting them run unchecked.

Practical Reflection & Application

This verse calls for deep self-examination. It asks us to identify the “gods” we worship in our lives. Is our ultimate authority God’s guidance, or is it our own desires for wealth, status, pleasure, or comfort? The practical application is to cultivate self-discipline (mujāhadat al-nafs) and to make a conscious effort to prioritize divine commands over personal whims, especially when they conflict. It is the lifelong struggle of subordinating our will to the will of God.

14. Hayy (حَيّ) – The Ever-Living

Linguistic Root & Etymology

Root: (ح ي ي) Ḥ-Y-Y

• Arabic Root: ح-ي-ي
• Core Meaning: The root ḥā’-yā’-yā’ (ح ي ي) is the source of all words related to life (`ḥayāh`), living, and existence.
• Morphology & Derived Forms: `Al-Hayy` (الْحَيّ) is the intensive adjectival form, meaning The Ever-Living. It is a divine name signifying a life that is eternal, self-sufficient, and the source of all other life.
• Occurrences in Surah Al-Furqan and in the whole Quran: The name `Al-Hayy` appears once in Surah Al-Furqan (25:58). The root appears 186 times in the Qur’an.

Linguistic and Contextual Explanation: The command to “put your trust in al-Ḥayy (الْحَيِّ) who does not die” (25:58) is a profound instruction in `tawakkul` (reliance). The choice of this divine name is precise and powerful. In a world where all support systems are mortal and perishable—leaders, family, wealth, one’s own health—the verse directs the believer to anchor their ultimate reliance on the only reality that is eternal and indestructible. Trusting in the Ever-Living is to trust in a source of support that will never fail, abandon, or cease to be.

Classical Exegesis (Tafsir)

In Surah Al-Furqan (verse 58), Allah instructs the Prophet ﷺ: “And put your trust in the Ever-Living (al-Ḥayy) who does not die.” Classical commentaries emphasize that this command was revealed to console and strengthen the Prophet during times of intense opposition. He is told to rely on the One whose existence is absolute and eternal, unlike his mortal enemies or even his mortal supporters. Trusting in Al-Hayy means relying on a power that is permanent, unchanging, and utterly dependable.

Thematic Context

This verse reinforces the theme of Tawḥīd (monotheism) by contrasting the nature of God with all of creation. Everything in the heavens and the earth is perishable except Him. Placing trust in anything other than Al-Hayy is ultimately futile because all else will cease to exist. This attribute provides the ultimate foundation for faith and resilience. The command to trust in the Ever-Living is a core principle that distinguishes the believer from the disbeliever, who places trust in fleeting, powerless things.

Modern & Comparative Lens

In a world marked by uncertainty, anxiety, and constant change, the concept of Al-Hayy offers a profound source of stability and peace. Modern Islamic spirituality emphasizes connecting with this divine attribute as an antidote to existential angst. The idea of God as the “Living God” is also fundamental in Judaism and Christianity, distinguishing Him from lifeless idols and abstract philosophical concepts. He is a God who is active, aware, and involved in His creation.

Practical Reflection & Application

Reflecting on God as Al-Hayy is a powerful practice for building reliance on God (tawakkul). When we face challenges—loss of a job, illness, or the death of a loved one—remembering that our ultimate support is from the One who never dies can provide immense comfort and strength. It encourages us to anchor our hopes, fears, and plans in our relationship with God, the only true permanent reality in our lives.

15. Hūn (هُون) – Humility/Gentleness

Linguistic Root & Etymology

Root: (ه و ن) H-W-N

• Arabic Root: ه-و-ن
• Core Meaning: The root hā’-wāw-nūn (ه و ن) means “gentleness, ease, calmness, and humility.” Something `hayyin` is easy or gentle.
• Morphology & Derived Forms: `Hawnan` (هَوْنًا) is the adverbial noun, describing a manner of conduct marked by tranquility, poise, and lack of arrogance.
• Occurrences in Surah Al-Furqan and in the whole Quran: The term `hawnan` appears once in Surah Al-Furqan (25:63). The root appears 19 times in the Qur’an.

Linguistic and Contextual Explanation: The very first quality of the `’Ibād al-Raḥmān` is that they “walk upon the earth `hawnan`” (25:63). The adverb hawnan (هَوْنًا) describes not a physical slowness, but an inner state manifesting in their outward demeanor. It signifies a walk free from arrogance, a presence on earth that is gentle, not disruptive. It is the opposite of the insolent strut of the arrogant. This single word encapsulates their foundational humility, a recognition of their status as servants (`‘ibād`) before their Creator, which then dictates their peaceful conduct with His creation.

Classical Exegesis (Tafsir)

In Surah Al-Furqan (verse 63), the description of the ‘Ibād al-Raḥmān begins with: “And the servants of the Most Merciful are those who walk upon the earth with humility (hawnan).” Classical exegetes explained that this does not mean walking in a weak or sickly manner, but rather with a sense of dignity, poise, and serenity, free from arrogance, pride, and insolence. Their very presence on earth is gentle and peaceful, not disruptive or oppressive.

Thematic Context

This quality is presented as the foundational characteristic of the true servants of God. It is the first criterion mentioned, highlighting its paramount importance. The entire ethos of the ‘Ibād al-Raḥmān flows from this inner state of humility before God, which then manifests in their gentle conduct with creation. This contrasts sharply with the arrogant and boastful nature of the disbelievers described earlier in the Surah.

Modern & Comparative Lens

Humility is a universally praised virtue, but the concept of hūn gives it a specific spiritual dimension. It’s not about self-deprecation but about self-awareness of one’s place before God. Modern discussions link this quality to “eco-consciousness,” suggesting that walking “gently” on the earth implies a responsibility to be caretakers, not exploiters, of the environment. In Christianity, humility is a core virtue, exemplified in the teaching “the meek shall inherit the earth.” Similarly, in Buddhist philosophy, gentleness and non-harm (ahimsa) are central tenets.

Practical Reflection & Application

The practical application of hūn is to be mindful of our “walk” through life—our interactions, our consumption, and our impact on others and the planet. It means speaking softly, avoiding arrogance in our achievements, treating others with respect regardless of their status, and moving through the world with a calm and peaceful demeanor. It is about reducing our “ego footprint” as much as our carbon footprint.

16. ‘Ibād al-Raḥmān (عِبَادُ الرَّحْمَٰنِ) – Servants of the Most Merciful

Linguistic Root & Etymology

Root: (ع ب د) ʿ-B-D & (ر ح م) R-Ḥ-M

• Arabic Root: ع-ب-د and ر-ح-م
• Core Meaning: `‘Ibād` is the plural of `‘abd`, meaning “servants” or “worshippers.” `Ar-Raḥmān` is a divine name from the root for “mercy,” signifying the Most Gracious/Merciful.
• Morphology & Derived Forms: This phrase is a possessive construction (`iḍāfah`), linking the servants directly to God’s attribute of overwhelming Mercy.
• Occurrences in Surah Al-Furqan and in the whole Quran: This honorable title introduces the final section of the surah (25:63-77).

Linguistic and Contextual Explanation: This title, ‘Ibād al-Raḥmān (عِبَادُ الرَّحْمَٰنِ), is a profound statement of identity. It defines the ideal believers not by their actions, but by their relationship to God. They are “Servants,” signifying their humility and submission. And they are servants of “`Ar-Raḥmān`,” The All-Merciful. This link implies that their own character—their gentleness, forbearance, and prayerfulness—is a reflection of the divine mercy they serve. Being a servant of the Merciful means becoming an agent of mercy in the world. This entire section serves as a detailed exegesis of this noble title.

Classical Exegesis (Tafsir)

The final section of Surah Al-Furqan (verses 63-77) is dedicated to defining the characteristics of the ‘Ibād al-Raḥmān. Classical commentaries treat this section as a comprehensive manual of ideal human character. They are not defined by their lineage or wealth, but by a series of ethical and spiritual qualities: humility, forbearance, devotion in prayer, fear of divine punishment, moderation in spending, avoidance of major sins, and sincere repentance. Their servitude is to the God of Mercy, and thus mercy and compassion define their character.

Thematic Context

This section is the climax of the Surah. After establishing the Qur’an as the Furqān (Criterion), the Surah provides a living, breathing embodiment of what it means to live by that criterion. The ‘Ibād al-Raḥmān are the human proof of the revelation’s truth. Their lives are the standard against which the misguided are measured. Their description provides the positive, aspirational goal for the believer, answering the question: “What does a person guided by the Furqān look like?”

Modern & Comparative Lens

Modern Islamic thinkers present the ‘Ibād al-Raḥmān as a model for holistic living and positive social change. Their qualities are not just about personal piety; they involve social ethics (forbearance towards the ignorant, fair spending, etc.). This provides a blueprint for an ideal community. The description can be compared to ethical frameworks in other traditions, such as the Beatitudes in the Christian Gospels, which also outline the qualities of the blessed, or the Noble Eightfold Path in Buddhism, which provides a guide to ethical and mental development.

Practical Reflection & Application

The description of the ‘Ibād al-Raḥmān serves as a personal checklist for spiritual and ethical development. We can read these verses and ask ourselves: “To what extent do I embody these qualities?” The practical application is to choose one characteristic—such as walking with humility or responding to the ignorant with peace—and focus on cultivating it in our daily lives. It is a lifelong curriculum for self-improvement.

17. Imām (إِمَام) – A Leader/Model

Linguistic Root & Etymology

Root: (أ م م) A-M-M

• Arabic Root: أ-م-م
• Core Meaning: The root hamza-mīm-mīm (أ م م) means “to be in front, to lead, to aim for, or to set an example.”
• Morphology & Derived Forms: An `Imām` (إِمَام) is one who stands in front and is followed, whether a leader, a guide, a model, a book, or a clear road.
• Occurrences in Surah Al-Furqan and in the whole Quran: The word appears once in Surah Al-Furqan (25:74). The root appears 134 times in the Qur’an.

Linguistic and Contextual Explanation: The final prayer of the `‘Ibād al-Raḥmān` culminates in the ambitious supplication, “`wa-j’alnā li’l-muttaqīna imāmā`” (“and make us a model for the righteous,” 25:74). An Imām (إِمَامًا) here is not about political leadership, but spiritual exemplarity. It is an aspiration of the highest order. After perfecting their own conduct, their final prayer is to become a source of guidance for other righteous people. This demonstrates a proactive spirit that moves beyond personal salvation to a desire to be a positive force for the entire community. It is the ultimate goal of a servant leader.

Classical Exegesis (Tafsir)

In the concluding prayer of the ‘Ibād al-Raḥmān in Surah Al-Furqan (verse 74), they supplicate, “Our Lord… and make us a leader/model for the righteous (li’l-muttaqīna imāman).” Classical commentators have interpreted this in two main ways. Firstly, it is a prayer to be made leaders in piety, people who are emulated by others in their good deeds. Secondly, and more humbly, it means, “Make us people who follow the example of the righteous who came before us, and let the righteous who come after us follow our good example.” It is an aspiration of the highest spiritual order: not just to be righteous, but to be a source of guidance for others.

Thematic Context

This prayer represents the pinnacle of the aspirations of the Servants of the Most Merciful. After describing their personal piety and self-rectification, their concern expands to the well-being of the entire community. They wish to be proactive agents of good, setting a standard for others to follow. This connects to the Surah’s theme of leadership and guidance. While the Prophet is the ultimate imām, every believer is encouraged to strive to be an imām in their own sphere of influence, leading others towards good.

Modern & Comparative Lens

In modern leadership studies, this verse is often cited as a model for “servant leadership.” The aspiration to be an imām is not for power or prestige but for the sake of being a positive influence on the “righteous.” It is leadership with a profound sense of moral responsibility. The term Imām has specific theological significance in Shi’a Islam, where it refers to the divinely appointed, infallible successors to the Prophet. In Sunni Islam, the term is used more broadly for any respected religious leader or scholar. This verse, however, speaks to a universal spiritual aspiration for all Muslims.

Practical Reflection & Application

This prayer encourages us to have high aspirations in our spiritual and ethical lives. We should not be content with the bare minimum but should strive for excellence (iḥsān) to the point where our character becomes an inspiration for others. The practical application is to focus on perfecting one’s own conduct with the intention that it may guide one’s family, friends, and community towards what is good.

18. Isrāf (إِسْرَاف) – Extravagance/Wastefulness

Linguistic Root & Etymology

Root: (س ر ف) S-R-F

• Arabic Root: س-ر-ف
• Core Meaning: The root sīn-rā’-fā’ (س ر ف) means “to exceed the proper limits,” “to be prodigal,” or “to waste.”
• Morphology & Derived Forms: `Isrāf` (إِسْرَاف) is the verbal noun, referring to the act of using resources excessively and without right. The verb form in the surah is `yusrifū`.
• Occurrences in Surah Al-Furqan and in the whole Quran: The root appears as the verb `lam yusrifū` in 25:67. The root appears 23 times in the Qur’an.

Linguistic and Contextual Explanation: In describing the financial ethic of the `‘Ibād al-Raḥmān`, the surah states, “`lam yusrifū wa-lam yaqturū`” (“they are not extravagant nor are they stingy”). Isrāf (إِسْرَاف) here signifies the first extreme: wastefulness and prodigality. The root meaning of “exceeding the bounds” is crucial. `Isrāf` is a transgression of the divinely sanctioned principle of moderation (`qawām`). It stems from a heedless attitude towards wealth, viewing it as a means for self-indulgence rather than as a trust from God (`amānah`).

Classical Exegesis (Tafsir)

In Surah Al-Furqan (verse 67), the ‘Ibād al-Raḥmān are described as those who, “when they spend, are neither extravagant (lam yusrifū) nor stingy, but hold a just balance between the two.” Classical exegetes explained isrāf as spending on things that are forbidden (ḥarām) or spending excessively on things that are permissible (ḥalāl). It is a transgression of the proper bounds set by God. This quality defines the economic ethic of a true believer.

Thematic Context

This verse establishes a crucial criterion (Furqān) for financial conduct. It is part of the holistic portrait of the ideal servant of God, showing that faith informs all aspects of life, including one’s economic habits. The principle of the “middle way” or moderation (wasaṭiyyah) is a core theme in Islam, and this verse is a prime example. It contrasts the believer’s balanced approach with the heedless indulgence or miserliness that stems from a lack of faith in God’s provision.

Modern & Comparative Lens

The concept of isrāf is exceptionally relevant in the modern age of consumerism and environmental crisis. Modern Islamic scholars have extended the meaning of isrāf beyond personal finance to include the wasting of natural resources like water and food, and the unsustainable consumption that harms the planet. This aligns with the modern environmentalist ethic of “reduce, reuse, recycle.” The virtue of moderation in spending is also praised in many philosophical traditions, such as Aristotle’s “golden mean,” which posits that virtue lies between two extremes (e.g., courage is the mean between cowardice and rashness).

Practical Reflection & Application

This verse calls for a mindful and ethical approach to our finances and consumption. We are encouraged to conduct a personal audit of our spending habits. Are we buying things we don’t need? Are we wasting food or water? The practical application is to create a budget, to distinguish between needs and wants, and to be conscious of the social and environmental impact of our purchases. It is about finding the “just balance” that leads to both worldly and spiritual well-being.

19. Jāhilūn (جَاهِلُون) – The Ignorant

Linguistic Root & Etymology

Root: (ج ه ل) J-H-L

• Arabic Root: ج-ه-ل
• Core Meaning: The root jīm-hā’-lām (ج ه ل) signifies ignorance (`jahl`), but primarily in a moral and spiritual sense: foolishness, arrogance, and reckless behavior stemming from a refusal to live by knowledge.
• Morphology & Derived Forms: `Jāhilūn` (جَاهِلُون) is the plural of `jāhil`, the active participle. It refers to those who embody this state of moral ignorance.
• Occurrences in Surah Al-Furqan and in the whole Quran: The term `al-jāhilūna` appears once in Surah Al-Furqan (25:63). The root appears 26 times in the Qur’an.

Linguistic and Contextual Explanation: One of the first social qualities of the `‘Ibād al-Raḥmān` is how they interact with al-jāhilūna (الْجَاهِلُونَ). When “the ignorant” address them harshly, they respond, `qālū salāmā` (“they say, ‘Peace!'”). `Jāhil` here is not someone uneducated, but someone whose speech is foolish, abusive, or provocative. Their response of `salām` is a conscious choice to disengage from the negativity and to not descend to the level of ignorance. It is an act of forbearance (`ḥilm`) that demonstrates their superior moral character, which acts as a `furqān` (criterion) separating them from the foolish.

Classical Exegesis (Tafsir)

In the description of the ‘Ibād al-Raḥmān in Surah Al-Furqan (verse 63), it says, “…and when the ignorant (al-jāhilūn) address them, they say, ‘Peace!'” Classical exegetes explain that al-jāhilūn here refers to those who address the believers with harsh, abusive, or foolish language. The response of the believer is not to retaliate in kind but to respond with “Salāmā” (Peace). This response can mean a verbal greeting of peace, or it can mean that they withdraw peacefully, refusing to be drawn into a futile and degrading argument.

Thematic Context

This verse establishes a key social ethic for the ideal believer. It demonstrates the quality of forbearance (ḥilm) and emotional self-control. This serves as a clear criterion (Furqān) for righteous conduct in the face of provocation. It contrasts the calm, dignified response of the servants of the Most Merciful with the volatile, reactive behavior of the jāhilūn, highlighting the moral superiority of the path of faith.

Modern & Comparative Lens

This teaching is incredibly relevant in the age of social media, where online discourse is often toxic and filled with the kind of aggressive speech characteristic of the jāhilūn. The principle of responding with “Salām” provides a powerful model for digital etiquette and disengagement from unproductive online arguments. The wisdom of “turning the other cheek” in Christianity, or the stoic philosophical ideal of remaining unperturbed by insults, resonates with this Quranic instruction. It is a strategy of maintaining one’s inner peace and moral high ground.

Practical Reflection & Application

The practical application of this verse is to train ourselves not to react impulsively to provocation. When faced with insults, criticism, or foolishness—whether online or in person—the challenge is to pause and choose a response of peace. This might mean saying something kind, changing the subject, or simply walking away. It is an act of strength, not weakness, to refuse to descend to the level of the ignorant.

20. Jahannam (جَهَنَّم) – Hell

Linguistic Root & Etymology

Root: Disputed/Non-Arabic

• Arabic Root: The name جَهَنَّم is considered an Arabized form of the Hebrew `Ge-Hinnom` (Valley of Hinnom), a location associated with fire and punishment.
• Morphology & Derived Forms: It is a proper name for Hellfire in the Qur’an.
• Occurrences in Surah Al-Furqan and in the whole Quran: `Jahannam` is a central theme, with the root concept of Hell appearing 8 times in this surah. The name itself appears 77 times in the Qur’an.

Linguistic and Contextual Explanation: The prayer of the `‘Ibād al-Raḥmān` includes a specific plea: “Our Lord, avert from us the punishment of Jahannam (جَهَنَّمَ)” (25:65). This is significant because even the most righteous of servants are defined by their profound awareness and fear of divine justice. They do not take their salvation for granted. Their plea underscores the severity of the `‘adhāb`, described as “`gharāman`” (an ever-adhering, ruinous torment). This fear is not a sign of weak faith, but a sign of true knowledge about God’s justice and the gravity of the Hereafter.

Classical Exegesis (Tafsir)

In Surah Al-Furqan (verse 65), the ‘Ibād al-Raḥmān are described as praying, “Our Lord, avert from us the punishment of Hell (Jahannam). Indeed, its punishment is ever-adhering.” Classical commentaries highlight that even the most righteous servants of God are not complacent. Their piety is coupled with a profound and healthy fear of God’s justice. They recognize the severity of Jahannam and do not rely solely on their deeds but constantly seek God’s protection from it.

Thematic Context

The mention of Jahannam serves as a powerful motivator and a key element of the eschatological framework of the Surah. It is the ultimate consequence of rejecting the Furqān. The fear of Hell, when balanced with hope in God’s mercy (Jannah), creates the spiritual tension necessary for a moral life. The prayer of the ‘Ibād al-Raḥmān shows that consciousness of the Hereafter is a defining feature of a true believer.

Modern & Comparative Lens

Modern interpretations of Jahannam vary. Some focus on its reality as a physical place of torment in the Hereafter, while others interpret its descriptions metaphorically, emphasizing the psychological and spiritual state of being completely alienated from God’s mercy. The concept of Hell as a place of divine punishment for the wicked is a common feature in the eschatology of many world religions, including Christianity and Zoroastrianism, though the details and theological implications differ.

Practical Reflection & Application

Reflecting on Jahannam is not meant to induce paralyzing fear but to cultivate a sense of accountability and urgency. It reminds us that our choices in this life have eternal consequences. The practical application is to emulate the ‘Ibād al-Raḥmān: to pair our efforts to do good with sincere prayer, asking God to protect us from the paths that lead to ruin and to guide us to the paths that lead to salvation.

21. Kadhdhaba (كَذَّبَ) – To Deny/Reject as False

Linguistic Root & Etymology

Root: (ك ذ ب) K-Dh-B

• Arabic Root: ك-ذ-ب
• Core Meaning: The root kāf-dhāl-bā’ (ك ذ ب) means “to lie.”
• Morphology & Derived Forms: `Kadhdhaba` (كَذَّبَ) is the Form II verb, which is an intensive form meaning “to persistently and vehemently deny something as a lie.” `Takdhīb` is the verbal noun, the act of denial.
• Occurrences in Surah Al-Furqan and in the whole Quran: The root is a recurring theme of the surah, appearing 13 times. The root appears 282 times in the Qur’an.

Linguistic and Contextual Explanation: The act of takdhīb (تَكْذِيب)—vehemently denying the truth as a lie—is the primary crime of the disbelievers in Surah Al-Furqan. They `kadhdhabū` (denied) the Hour (25:11). The historical narratives serve to show the consequences of this act: “And the people of Noah, when they denied (`kadhdhabū`) the messengers, We drowned them” (25:37). The intensive verb form indicates this is not a gentle skepticism but an active and arrogant rejection of the clear message, which is why its consequences are so severe. The `Furqān` has come, and their response is to brand it as a lie.

Classical Exegesis (Tafsir)

This term is used repeatedly in Surah Al-Furqan to describe the reaction of past nations to their messengers. For example, verse 37 states, “And the people of Noah, when they rejected (kadhdhabū) the messengers, We drowned them.” Classical scholars noted the use of the plural “messengers.” The people of Noah only had one messenger, but by rejecting him, they rejected the very principle of prophecy, as if they had rejected all messengers. This act of takdhīb (denial) is presented as the primary cause of their destruction.

Thematic Context

The act of denial (takdhīb) is the central crime of the disbelievers in Surah Al-Furqan. They reject the Qur’an as falsehood, the Prophet as an imposter, and the Day of Judgment as a myth. The Surah systematically refutes their claims and warns them of the consequences by citing the examples of past nations who did the same. This theme reinforces the role of the Furqān: it presents a clear truth, and the human response is either acceptance (īmān) or denial (takdhīb).

Modern & Comparative Lens

In a modern context, takdhīb can be seen in the wholesale rejection of religious truth claims by certain secular or atheistic worldviews. It is the a priori dismissal of the possibility of revelation or the existence of God. The psychological mechanism of denial, where an individual refuses to accept a reality that is too uncomfortable, is also relevant. The Quranic narrative challenges the denier to move beyond mere rejection and to engage with the evidence presented—both in the scripture and in the world.

Practical Reflection & Application

This concept encourages us to be honest in our search for truth. It warns against dismissing ideas or claims out of hand simply because they challenge our preconceived notions or comfortable lifestyles. The practical application is to cultivate intellectual humility and an open mind, willing to engage with evidence and arguments sincerely, rather than resorting to a knee-jerk reaction of denial.

22. Kanz (كَنْز) – Treasure

Linguistic Root & Etymology

Root: (ك ن ز) K-N-Z

• Arabic Root: ك-ن-ز
• Core Meaning: The root kāf-nūn-zāy (ك ن ز) means “to hoard, to bury, or to store up” valuables.
• Morphology & Derived Forms: `Kanz` (كَنْز), plural `kunūz`, is a treasure, particularly wealth (like gold) that is hoarded away rather than circulated.
• Occurrences in Surah Al-Furqan and in the whole Quran: The word `kanzun` appears once in Surah Al-Furqan (25:8). The root appears 9 times in the Qur’an.

Linguistic and Contextual Explanation: The demand for a Kanz (كَنْزٌ) is one of the materialistic proofs of prophethood demanded by the Quraysh. They mockingly ask, “Why was not a treasure (`kanz`) sent down to him?” (25:8). Their worldview is so mired in materialism that they believe divine endorsement must come in the form of worldly wealth. A true prophet, in their view, should be rich. The surah completely rejects this criterion. It redefines the true “treasure” as the `Furqān` itself—the divine wisdom—which is infinitely more valuable than any earthly `kanz`.

Classical Exegesis (Tafsir)

In Surah Al-Furqan (verse 8), the disbelievers mockingly ask why a treasure (kanz) has not been sent down to the Prophet ﷺ, or why he doesn’t have a garden from which he can eat. They demand a material miracle or sign of worldly wealth as proof of his prophethood. Classical commentators explain that this demand reflects their materialistic worldview. They measured a person’s worth and truthfulness by their wealth and status, and they could not comprehend a prophet who lived a modest life.

Thematic Context

This demand for a kanz highlights the flawed criteria of the disbelievers. The Surah refutes this by asserting that the true “treasure” sent down to the Prophet is the revelation itself—the Furqān—which is far more valuable than any worldly wealth. The theme is a reorientation of values, shifting the focus from transient material treasures to the eternal spiritual treasure of divine guidance.

Modern & Comparative Lens

The modern obsession with wealth and celebrity culture is a direct parallel to the disbelievers’ demand for a kanz. People often judge the success and value of individuals, and even religious movements, by their material prosperity. This is sometimes seen in the “prosperity gospel” in some Christian circles, which teaches that financial blessing is a sign of God’s favor. Islam, through this verse, critiques this mindset, teaching that spiritual status and worldly wealth are not necessarily correlated. The true treasure is richness of the soul.

Practical Reflection & Application

This verse challenges us to examine our own value systems. Do we respect people based on their wealth and possessions, or on their character and piety? It encourages us to appreciate the true treasures in our lives: faith, knowledge, family, and health. The practical application is to cultivate gratitude for these non-material blessings and to resist the societal pressure to measure our self-worth by financial metrics.

23. Khadhūl (خَذُول) – Great Betrayer/Deserter

Linguistic Root & Etymology

Root: (خ ذ ل) Kh-Dh-L

• Arabic Root: خ-ذ-ل
• Core Meaning: The root khā’-dhāl-lām (خ ذ ل) means “to forsake, to abandon, to desert, or to fail to help someone in their time of need.”
• Morphology & Derived Forms: `Khadhūl` (خَذُول) is an intensive adjective (`fa’ūl` form), implying “one who habitually or completely forsakes” others. It signifies an ultimate betrayer.
• Occurrences in Surah Al-Furqan and in the whole Quran: The word `khadhūlan` appears once in Surah Al-Furqan (25:29). This is its only occurrence in the Qur’an.

Linguistic and Contextual Explanation: In the eschatological scene of regret, the wrongdoer declares, “`kāna sh-shayṭānu li-l’insāni khadhūlā`” (“Satan is to man ever a great betrayer,” 25:29). The intensive form Khadhūl (خَذُولًا) is crucial. It does not just mean Satan failed to help; it means his very nature is to betray. His entire strategy is to entice with promises of support and pleasure, and then, at the moment of ultimate need (the Day of Judgment), to completely abandon his followers. The verse captures the full tragedy of misplaced trust.

Classical Exegesis (Tafsir)

In Surah Al-Furqan (verse 29), the wrongdoer on the Day of Judgment will lament that Satan (al-Shayṭān) was to man “ever a great betrayer (khadhūlan).” Classical commentaries explain that Satan promises his followers power, pleasure, and support in this life, encouraging them to disobey God. But on the Day of Judgment, he will completely abandon them, disowning them and leaving them to face the consequences alone. His promises are revealed to be the ultimate act of betrayal.

Thematic Context

This verse paints a vivid picture of the consequences of following misguided leadership, whether it is Satan, evil companions, or one’s own desires. The theme of accountability is paramount. The Surah warns that those who lead others astray will desert them when it matters most. This is contrasted with the guidance of the Prophet and the Qur’an, which offers a path whose support and benefits are eternal, never forsaking its followers.

Modern & Comparative Lens

The archetype of the khadhūl is a powerful one in literature and psychology. It represents the “fair-weather friend” or the manipulative leader who uses followers for their own ends and discards them when they are no longer useful. In a spiritual context, any ideology or lifestyle that promises fulfillment but ultimately leads to emptiness and despair—be it hedonism, materialism, or radicalism—can be seen as a khadhūl. It promises everything but deserts the soul in its moment of greatest need.

Practical Reflection & Application

This verse is a powerful reminder to be discerning about whom we take as our friends, role models, and sources of guidance. It encourages us to assess our relationships and influences. Are they leading us towards good and supporting us in our spiritual journey, or are they encouraging heedlessness and will they ultimately fail us? The practical application is to choose companions who remind us of God and to anchor our trust in Allah, the only one who never forsakes His servants.

24. Khalīl (خَلِيل) – Close/Intimate Friend

Linguistic Root & Etymology

Root: (خ ل ل) Kh-L-L

• Arabic Root: خ-ل-ل
• Core Meaning: The root khā’-lām-lām (خ ل ل) means “to penetrate” or “to permeate.”
• Morphology & Derived Forms: `Khalīl` (خَلِيل) is a friend whose love and affection has “penetrated” one’s heart. It signifies a deep, intimate, and exclusive friendship, a higher degree than a normal friend (`ṣadīq`).
• Occurrences in Surah Al-Furqan and in the whole Quran: The word appears once in Surah Al-Furqan (25:28). The root appears 75 times in the Qur’an.

Linguistic and Contextual Explanation: The regret of the wrongdoer on the Day of Judgment is specified with the poignant term khalīlan (خَلِيلًا): “Oh, woe to me! I wish I had not taken so-and-so as an intimate friend” (25:28). The choice of `khalīl` signifies that this was not a casual acquaintance. This was a deep, soul-level friendship, a companion whose influence permeated the wrongdoer’s being and led him astray from the message after it had reached him. This single word encapsulates the immense power, for both good and evil, of intimate companionship.

Classical Exegesis (Tafsir)

In Surah Al-Furqan (verse 28), the wrongdoer on the Day of Judgment will cry out in regret, “Oh, woe to me! I wish I had not taken so-and-so as a close friend (khalīlan).” Classical commentaries explain that this verse refers to the devastating influence of a bad companion who led the person away from the truth after it had come to them. The use of the word khalīl is significant; it wasn’t just any friend, but an intimate companion whose influence was deep and pervasive, leading to eternal ruin.

Thematic Context

This verse powerfully underscores the theme of companionship and its impact on one’s destiny. The Surah presents a clear choice not only in terms of belief but also in terms of social circles. The regret of the wrongdoer serves as a stark warning. The choice of a khalīl can be the deciding factor between salvation and damnation. This reinforces the importance of the community of believers and seeking out righteous company.

Modern & Comparative Lens

The modern proverb, “You are the average of the five people you spend the most time with,” is a secular echo of this profound spiritual principle. Social psychology extensively studies the power of peer pressure and social influence on individual behavior. This verse is a timeless reminder of this reality. The concept of choosing one’s company wisely is a universal ethical teaching, found in Aristotle’s writings on friendship and in the biblical warning, “Bad company corrupts good character.”

Practical Reflection & Application

This verse is a call to audit our inner circle. Who are our intimate friends (khalīl)? Are they uplifting us spiritually and morally, or are they dragging us down? The practical application is to consciously nurture friendships that bring us closer to God and to create a healthy distance from relationships that encourage heedlessness and sin. It’s about recognizing that our friends are a reflection of our priorities and a key factor in shaping our ultimate destiny.

25. Laghw (لَغْو) – Vain/Idle/Harmful Talk

Linguistic Root & Etymology

Root: (ل غ و) L-Gh-W

• Arabic Root: ل-غ-و
• Core Meaning: The root lām-ghayn-wāw (ل غ و) relates to anything vain, futile, nonsensical, or devoid of benefit.
• Morphology & Derived Forms: `Laghw` (لَغْو) is the noun for idle chatter, foolish talk, profanity, or any speech that is useless or harmful.
• Occurrences in Surah Al-Furqan and in the whole Quran: The word appears once in Surah Al-Furqan (25:72). The root appears 11 times in the Qur’an.

Linguistic and Contextual Explanation: The quality of the `‘Ibād al-Raḥmān` is that when they “pass by `al-laghw` (اللَّغْوِ), they pass by with dignity (`kirāman`)” (25:72). `Laghw` here is comprehensive: it is any social interaction, conversation, or form of entertainment that is vain and devoid of good. The believers do not partake in it. Their response is to pass by `kirāman` (nobly), which implies they do not engage in the futility nor do they act self-righteously towards those engaged in it. They simply maintain their dignity and remove themselves from the harmful environment. This demonstrates a core aspect of their character: a refusal to waste their time and pollute their hearts with pointless vanity.

Classical Exegesis (Tafsir)

In Surah Al-Furqan (verse 72), one of the qualities of the ‘Ibād al-Raḥmān is that “they do not bear witness to falsehood, and when they pass by idle talk (al-laghw), they pass by with dignity.” Classical exegetes interpreted this in two ways. Firstly, they avoid gatherings where falsehood, such as lying, slander, or blasphemy, takes place. Secondly, if they inadvertently encounter such vain talk, they do not participate. Instead, they gracefully and honorably remove themselves from the situation, maintaining their dignity and refusing to be polluted by it.

Thematic Context

This quality contributes to the holistic portrait of the ideal believer, highlighting their refined character and use of time. It establishes a criterion (Furqān) for social interaction and entertainment. The believer’s time and attention are too precious to be wasted on things that have no spiritual or worldly benefit. This contrasts with the heedless lifestyle of those who indulge in purposeless entertainment and harmful speech.

Modern & Comparative Lens

The concept of laghw is extremely pertinent in the modern media-saturated world. Much of the content on social media, entertainment television, and celebrity gossip websites could be classified as laghw—distracting, time-consuming, and spiritually vacuous. The principle of avoiding laghw is a call for “digital wellness” and mindful media consumption. This idea is not unique to Islam; many philosophical and spiritual traditions, from Stoicism to monasticism, advocate for a disciplined use of speech and the avoidance of frivolous distractions to achieve inner peace and focus.

Practical Reflection & Application

This verse encourages us to be conscious of how we spend our time and what we expose our minds to. It’s a call to audit our media consumption, our conversations, and our social activities. Are they beneficial, or are they laghw? The practical application is to curate our environment—unfollowing toxic social media accounts, choosing uplifting content, and seeking out conversations of substance—thereby passing by the “vanity” of modern life with dignity.

26. Mahjūr (مَهْجُور) – Abandoned/Forsaken

Linguistic Root & Etymology

Root: (ه ج ر) H-J-R

• Arabic Root: ه-ج-ر
• Core Meaning: The root hā’-jīm-rā’ (ه ج ر) means “to abandon, to forsake, to desert, to emigrate (`hijrah`), or to boycott.”
• Morphology & Derived Forms: `Mahjūr` (مَهْجُور) is the passive participle (`maf’ūl` form), meaning a thing that has been abandoned, deserted, or completely neglected.
• Occurrences in Surah Al-Furqan and in the whole Quran: The word appears once in Surah Al-Furqan (25:30). The root appears 31 times in the Qur’an.

Linguistic and Contextual Explanation: In a devastatingly poignant verse, the Prophet is quoted as complaining on the Day of Judgment: “O my Lord, indeed my people took this Qur’an as a thing abandoned” (`mahjūrā`, 25:30). The word Mahjūr (مَهْجُورًا) is absolute. It does not just mean they failed to read it; it signifies a complete forsaking. They deserted it, boycotted its message, and left it behind. This complaint highlights the ultimate tragedy of disbelief: to be given the greatest source of guidance and to treat it as something worthless to be cast aside. The surah, named “The Criterion,” laments those who chose to abandon the ultimate tool of discernment.

Classical Exegesis (Tafsir)

In a poignant verse in Surah Al-Furqan (verse 30), the Prophet ﷺ will complain to God on the Day of Judgment: “O my Lord, indeed my people have taken this Qur’an as a thing abandoned (mahjūran).” Classical commentators have explained this “abandonment” in several layers. It can mean not believing in it, not reciting it, not pondering its meanings, not living by its teachings, or seeking guidance from sources other than it. It is a powerful and sorrowful complaint about a people who were given the ultimate guidance but chose to turn away and neglect it.

Thematic Context

This verse is a powerful emotional centerpiece of the Surah. It encapsulates the tragedy of rejecting the Furqān. The Surah begins by celebrating the revelation of the Qur’an, and this verse shows the dire consequences of its neglect. It serves as a profound warning to the community of believers of all times, not just the original disbelievers. It frames the relationship with the Qur’an as the defining element of one’s faith.

Modern & Comparative Lens

This verse is frequently cited in modern Islamic discourse to critique the state of the Muslim community. It is argued that many of the problems faced by Muslims stem from having “abandoned” the Qur’an, reducing it to a book for ceremonial recitation or a cultural artifact, rather than a living source of guidance for all aspects of life. This internal critique calls for a renewed engagement with the scripture—a “Qur’an-centric” revival. The sentiment of a divine gift being neglected by its intended recipients is a theme found in the Hebrew Bible as well, where the prophets often lament Israel’s forsaking of the Torah.

Practical Reflection & Application

This verse is a personal call to action for every Muslim. It prompts us to ask: “Is the Qur’an mahjūr in my life?” How much time do I dedicate to reciting, understanding, and implementing it? The practical application is to establish a consistent, daily relationship with the Qur’an, even if it’s just one verse a day. It is about moving the Qur’an from the shelf to the center of our hearts and lives, ensuring we are not among those about whom the Prophet ﷺ will complain.

27. Malak (مَلَك) – Angel

Linguistic Root & Etymology

Root: (ل أ ك) L-A-K

• Arabic Root: ل-أ-ك
• Core Meaning: The root lām-hamza-kāf (ل أ ك) means “to send a message.”
• Morphology & Derived Forms: `Malak` (مَلَك), plural `malā’ikah`, is a “messenger.” This etymology highlights the primary role of angels in the Qur’an as divine messengers who carry out God’s commands.
• Occurrences in Surah Al-Furqan and in the whole Quran: The word appears 4 times in this surah (e.g., 25:7, 25:21). The root appears 90 times in the Qur’an.

Linguistic and Contextual Explanation: The demand to see a Malak (مَلَك) is one of the disbelievers’ primary objections. They ask, “Why has no angel been sent down to him…?” (25:7) and “Why are not the angels (`al-malā’ikatu`) sent down to us…?” (25:21). Their conception is that a divine message must be delivered by a divine-looking messenger. This reflects a misunderstanding of God’s wisdom (`sunnah`) in sending human messengers to guide humanity. The surah responds that the Day the angels do descend visibly will not be a day of guidance, but the Day of Judgment, when it will be too late.

Classical Exegesis (Tafsir)

In Surah Al-Furqan (verse 7 and 21), the disbelievers of Makkah raise objections against the Prophet ﷺ, demanding, “Why has no angel (malak) been sent down to him?” or “Why are not the angels sent down to us, or why do we not see our Lord?” They expected a supernatural being as a messenger, or a direct divine manifestation. Classical exegetes explain this demand as a pretext for their disbelief and a sign of their arrogance. They failed to understand God’s wisdom in sending a human messenger who could be a relatable example for humanity.

Thematic Context

The demand to see a malak is a recurring theme that highlights the flawed criteria of the disbelievers. They seek a sensational, coercive miracle rather than engaging with the rational and spiritual proof of the revelation itself. The Surah refutes this by explaining that if angels were to descend, judgment would be passed immediately, leaving no room for repentance. This reinforces the theme that this worldly life is a test based on faith in the unseen (ghayb).

Modern & Comparative Lens

The desire for spectacular, undeniable proof remains a modern human tendency. People often say, “If God just showed me a clear sign, I would believe.” The Quranic response is that the signs are already all around us—in the cosmos, within ourselves, and in the revelation—but they require reflection, not just sensation. The belief in angels as divine messengers is a shared feature of the Abrahamic faiths (Judaism, Christianity, and Islam), though their specific roles and nature are understood differently.

Practical Reflection & Application

This concept teaches us to appreciate the subtle, intellectual, and spiritual proofs of faith rather than demanding “Hollywood-style” miracles. It encourages a shift from a faith based on needing to see, to a faith based on insight and understanding. The practical application is to train our hearts and minds to recognize the divine signs in the everyday world and in the profound wisdom of the Qur’an, which is the greatest miracle of all.

28. Mubashshir (مُبَشِّر) – A Bearer of Glad Tidings

Linguistic Root & Etymology

Root: (ب ش ر) B-Sh-R

• Arabic Root: ب-ش-ر
• Core Meaning: The root bā’-shīn-rā’ (ب ش ر) relates to the skin (`basharah`), as good news (`bishārah`) makes the face light up.
• Morphology & Derived Forms: `Mubashshir` (مُبَشِّر) is the active participle of the Form II verb `bashshara` (to give good news). It means “one who actively and intentionally spreads glad tidings.” It is a near-synonym of `bashīr`.
• Occurrences in Surah Al-Furqan and in the whole Quran: The form `mubashshiran` appears once in this surah (25:56). The root appears 306 times in the Qur’an.

Linguistic and Contextual Explanation: Allah defines the Prophet’s mission in verse 25:56: “And We have not sent you except as a mubashshiran (مُبَشِّرًا) and a `nadhīran` (warner).” The role of a `mubashshir` is to actively convey the `bushrā` (glad tidings) of God’s mercy, forgiveness, and the reward of Paradise. The intensive verb form implies that this is a primary, active part of his mission. He is not just a conveyor of laws and warnings, but a source of hope and encouragement. This role is meant to inspire people towards goodness through the promise of a beautiful outcome.

Classical Exegesis (Tafsir)

In Surah Al-Furqan (verse 56), Allah defines the Prophet’s mission as being a “bearer of glad tidings (mubashshiran) and a warner (nadhīran).” This is a near-synonym of bashīr and emphasizes the positive, hopeful dimension of the prophetic message. Classical exegetes stressed that the Prophet’s role was not to coerce or control, but to invite and inform. As a mubashshir, he conveyed the good news of divine mercy, forgiveness, and the reward of paradise, thereby motivating people through hope.

Thematic Context

This role is central to the Surah’s purpose. The Furqān is not just a book of laws and warnings; it is fundamentally a message of hope and good news for humanity. It offers a path to salvation and fulfillment. By defining the Prophet’s role in this way, the Surah frames the divine call as an act of mercy. It balances the warnings against disbelief with the beautiful promise that awaits those who accept the guidance.

Modern & Comparative Lens

In modern Islamic outreach (da‘wah), the emphasis on being a mubashshir is crucial. It advocates for a positive and welcoming approach to sharing Islam, focusing on its core message of mercy and justice rather than leading with condemnations. This is seen as more effective and true to the prophetic spirit. The concept of evangelism in Christianity, derived from the Greek “evangelion” (good news), shares the same core idea of spreading a message of hope and salvation to the world.

Practical Reflection & Application

We can all strive to be a mubashshir in our daily lives. This means being a source of encouragement and good news for the people around us. It involves celebrating others’ successes, offering a hopeful perspective during difficult times, and reminding people of the good that exists in the world and the boundless mercy of God. It is about choosing to be an agent of hope in a world that is often filled with cynicism and despair.

29. Muhīn (مُهِين) – Humiliating/Degrading

Linguistic Root & Etymology

Root: (ه و ن) H-W-N

• Arabic Root: ه-و-ن
• Core Meaning: The root hā’-wāw-nūn (ه و ن) means “gentleness, ease, or humility.”
• Morphology & Derived Forms: `Muhīn` (مُهِين) is the active participle of the Form IV verb `ahāna`, which means “to humiliate, to disgrace, to debase.” Thus, `muhīn` describes something that causes humiliation and strips away honor. The passive form `muhānan` means “in a humiliated state.”
• Occurrences in Surah Al-Furqan and in the whole Quran: The root appears 4 times in this surah, in both its positive (`hawnan`, 25:63) and negative senses (`muhānan`, 25:69). The root appears 19 times in the Qur’an.

Linguistic and Contextual Explanation: Surah Al-Furqan masterfully uses both meanings of the root `h-w-n`. The righteous `’Ibād al-Raḥmān` “walk upon the earth `hawnan`” (with humility). In stark contrast, the unrepentant sinner is promised a punishment where he will abide “`muhānan`” (humiliated, 25:69). This linguistic parallel is a powerful rhetorical device. The `hawn` (humility) chosen in this life for God’s sake leads to honor in the next, while the arrogance chosen in this life leads to ultimate `ihānah` (humiliation) in the Hereafter.

Classical Exegesis (Tafsir)

In Surah Al-Furqan (verse 69), the punishment for major sins is described as being multiplied on the Day of Judgment, and the sinner “will abide therein humiliated (muhānan).” Classical commentators explain that the punishment of Hell is not just physical pain (‘adhāb) but also intense psychological and spiritual degradation. The arrogance and pride that often accompany such sins in this world will be replaced by utter disgrace and humiliation in the next. This aspect of the punishment is a direct consequence of their defiance against the Most High.

Thematic Context

The description of the punishment as muhīn serves as a powerful deterrent. It connects sin not just to pain, but to a loss of the very dignity that humans cherish. This is part of the Surah’s function as a Furqān, clearly distinguishing the ultimate honor (karāmah) that awaits the ‘Ibād al-Raḥmān in Paradise from the ultimate disgrace (ihānah) that awaits the unrepentant sinner. It presents the moral choice in terms of honor versus disgrace.

Modern & Comparative Lens

In modern ethics and law, the concept of “cruel and unusual punishment” often involves the idea of humiliation. The Quranic concept of a muhīn punishment emphasizes that divine justice is not just about retribution but also about reflecting the nature of the crime. The arrogant disbeliever who rejected God’s signs is fittingly punished with the loss of all honor. This idea of a “poetic justice,” where the punishment fits the crime thematically, is a common feature in theological and literary depictions of the afterlife across many cultures.

Practical Reflection & Application

Reflecting on this concept should foster a deep sense of humility before God. It reminds us that true honor comes only from Him and that arrogance and sin are the surest paths to disgrace, both in this life and the next. The practical application is to guard against pride in our hearts and to treat all of God’s creation with respect, recognizing that honoring others is a way of preserving our own honor before God.

30. Mustaqarr (مُسْتَقَرّ) – A Place of Settlement/Abode

Linguistic Root & Etymology

Root: (ق ر ر) Q-R-R

• Arabic Root: ق-ر-ر
• Core Meaning: The root qāf-rā’-rā’ (ق ر ر) means “to be settled, stable, firm, or to rest.”
• Morphology & Derived Forms: `Mustaqarr` (مُسْتَقَرّ) is a noun of place (`mustaf’al` pattern), meaning a place of final settlement, a permanent abode, a resting place.
• Occurrences in Surah Al-Furqan and in the whole Quran: The word appears twice in Surah Al-Furqan, in contrasting ways (25:66, 25:76). The root appears 38 times in the Qur’an.

Linguistic and Contextual Explanation: The surah uses the term Mustaqarr (مُسْتَقَرًّا) to create a powerful eschatological contrast. The `‘Ibād al-Raḥmān` pray to be saved from Hell, declaring it is “`sā’at mustaqarran wa-muqāmā`” (“an evil settlement and residence,” 25:66). In contrast, the reward for the patient is the “highest chamber” (`ghurfah`) in Paradise, which the next surah (Ash-Shu’ara) describes with “`ḥasunat mustaqarran wa-muqāmā`” (“an excellent settlement and residence,” 26:76). This linguistic parallel highlights the `Furqān`’s role in delineating the two final, permanent abodes—one of ultimate instability and one of ultimate stability.

Classical Exegesis (Tafsir)

In Surah Al-Furqan (verse 66), Hell is described as “indeed an evil settlement (mustaqarran) and residence.” This is the word used by the ‘Ibād al-Raḥmān in their prayer to be saved from it. Later, in verse 76 of the following Surah, Ash-Shu’ara, Paradise is described as “an excellent settlement (mustaqarran) and residence.” Commentators juxtapose these verses to show the ultimate dichotomy of the Hereafter. The choice one makes in this life leads to one of two final, permanent abodes—one of misery and one of bliss.

Thematic Context

The concept of a final mustaqarr is a key eschatological theme in the Surah. It emphasizes that this worldly life is transient, a journey, while the Hereafter is the permanent destination. The Furqān is the roadmap that guides one to the good mustaqarr and warns against the evil one. The qualities of the ‘Ibād al-Raḥmān are, in essence, the “path” that leads to the beautiful abode.

Modern & Comparative Lens

The human yearning for a place of stability and belonging—a “home”—is a deep psychological need. The Quranic concept of a mustaqarr taps into this yearning, giving it a spiritual and eternal dimension. Modern secularism often struggles with the idea of a final destination, leading to existential anxiety. The doctrine of a permanent abode in the Hereafter provides a sense of ultimate purpose and justice. This is a shared concept with other religions that have a strong eschatological focus, like Christianity’s Heaven and Hell.

Practical Reflection & Application

This concept encourages us to maintain a long-term perspective on life. It reminds us not to become so attached to the temporary comforts and struggles of this world that we lose sight of our final destination. The practical application is to use our time and resources here to “build” our home in the Hereafter. Every good deed, every act of worship, every moment of patience is an investment in our eternal mustaqarr.

31. Muttaqūn (مُتَّقُون) – The Righteous/God-conscious

Linguistic Root & Etymology

Root: (و ق ي) W-Q-Y

• Arabic Root: و-ق-ي
• Core Meaning: The root wāw-qāf-yā’ (و ق ي) means “to protect” or “to shield.” `Taqwā` is the state of guarding oneself against God’s displeasure.
• Morphology & Derived Forms: `Muttaqūn` (مُتَّقُون) is the plural of `muttaqī`, the active participle of the eighth verb form. A `muttaqī` is one who actively has `taqwā`—a vigilant mindfulness of God’s commands.
• Occurrences in Surah Al-Furqan and in the whole Quran: The term appears in the final prayer of the `‘Ibād al-Raḥmān` (25:74). The root appears 258 times in the Qur’an.

Linguistic and Contextual Explanation: The aspiration of the `‘Ibād al-Raḥmān` reaches its zenith when they pray to be made an “`imāmā`” (model) for the muttaqīn (لِلْمُتَّقِينَ). This is deeply significant. The `muttaqūn` are the most righteous and God-conscious people. The prayer is not to lead the masses, but to be an exemplar for the best of the best. This shows profound humility and a powerful ambition for spiritual excellence (`iḥsān`). The root meaning of “to protect” is also relevant; the prayer is to be a leader who helps “shield” other righteous people on the path to God.

Classical Exegesis (Tafsir)

In the prayer of the ‘Ibād al-Raḥmān in Surah Al-Furqan (verse 74), they ask Allah to make them an imām (leader/model) for the muttaqīn. Classical commentators saw this as the highest level of spiritual aspiration. They are not asking to lead just anyone, but to be leaders for the most righteous and God-conscious of people. This shows their humility (they see others as righteous) and their ambition (they want to be exemplars of the highest standard).

Thematic Context

The muttaqūn represent the ideal community for whom the ‘Ibād al-Raḥmān wish to be role models. This aspiration connects the theme of individual piety with communal responsibility. The goal is not just personal salvation but the creation of a virtuous society composed of God-conscious individuals. The Furqān‘s ultimate purpose is to produce such individuals and, through them, such a society.

Modern & Comparative Lens

Modern Islamic thinkers define taqwá as the ultimate state of mindfulness and ethical awareness. It is the inner conscience that guides a person’s actions. Being a muttaqī is not about outward displays of religiosity but about an inner state of consciousness that manifests in just and compassionate behavior. The concept of “mindfulness” in modern psychology and Buddhist practice—being aware of one’s thoughts and actions in the present moment—has strong parallels with the Islamic concept of taqwá.

Practical Reflection & Application

The aspiration to be a model for the muttaqūn encourages us to set the highest standards for ourselves. It is a call to excellence (iḥsān) in all that we do. The practical application is to constantly work on self-improvement, to seek knowledge, to refine our character, and to surround ourselves with righteous people, with the ultimate intention of pleasing God and being a positive influence in the world.

32. Nadhīr (نَذِير) – A Warner

Linguistic Root & Etymology

Root: (ن ذ ر) N-Dh-R

• Arabic Root: ن-ذ-ر
• Core Meaning: The root nūn-dhāl-rā’ (ن ذ ر) means “to warn” or “to caution” against an impending danger.
• Morphology & Derived Forms: `Nadhīr` (نَذِير) is an intensive adjectival form (`fa’īl`) meaning one who delivers a warning (`indhār`). It is a key function of a prophet.
• Occurrences in Surah Al-Furqan and in the whole Quran: The root appears 4 times in Surah Al-Furqan (e.g., 25:1, 25:56). The root appears 130 times in the Qur’an.

Linguistic and Contextual Explanation: The function of the Prophet and the Qur’an itself is defined by the role of being a Nadhīr (نَذِيرًا). The surah opens by stating that the `Furqān` was sent down “to be for all the worlds a warner” (`li-l-‘ālamīna nadhīrā`, 25:1). Later, the Prophet is told his mission is to be a `mubashshiran wa-nadhīrā` (a bearer of good tidings and a warner). This role of a `nadhīr` is not that of a mere doomsayer, but of a compassionate guide who alerts people to the dangers ahead on a wrong path so they have the opportunity to change course. The warning is an act of mercy.

Classical Exegesis (Tafsir)

In Surah Al-Furqan (verse 56), the Prophet’s mission is defined as being a “bearer of glad tidings (mubashshiran) and a warner (nadhīran).” This dual role is inseparable. Classical commentaries explain that just as he brings the hope of Paradise, he must also deliver the clear warning of Hellfire. The warning is not a threat but an act of mercy, like a doctor warning a patient of the dangers of an unhealthy lifestyle. It is meant to provoke a change in behavior for the person’s own good.

Thematic Context

The role of the nadhīr is essential to the Surah’s function as the Furqān. To be a true criterion, it must clearly delineate not only the path to success but also the path to failure and its consequences. The historical examples of destroyed nations mentioned in the Surah serve as a practical demonstration of the warnings delivered by past prophets. The Surah itself is a nadhīr for all of humanity (as stated in verse 1).

Modern & Comparative Lens

The concept of a “warner” can sometimes be viewed negatively in modern culture, which may be resistant to messages of judgment. However, the role of a “whistleblower” or a climate scientist warning of impending ecological disaster is a secular parallel. They are respected for warning society of dangers that are not immediately apparent. The prophetic role of a nadhīr is similar—a spiritual warner who sees long-term consequences that others may ignore. The prophets of the Hebrew Bible, such as Jeremiah and Isaiah, also served this primary function as warners to their people.

Practical Reflection & Application

The prophetic quality of being a nadhīr inspires us to engage in sincere counsel (naṣīḥah) with those we care about. When we see a friend or family member heading down a harmful path, we have a responsibility to warn them gently and wisely. On a personal level, we should be receptive to the warnings contained in the Qur’an, viewing them not as threats but as merciful guidance designed to protect us from harm.

33. Qawām (قَوَام) – A Just Balance/Middle Way

Linguistic Root & Etymology

Root: (ق و م) Q-W-M

• Arabic Root: ق-و-م
• Core Meaning: The root qāf-wāw-mīm (ق و م) means “to stand, to be straight, to be established, to be just.”
• Morphology & Derived Forms: `Qawām` (قَوَام) refers to a state of being upright, just, and perfectly balanced. It is the straight middle path between two extremes.
• Occurrences in Surah Al-Furqan and in the whole Quran: The word appears once in Surah Al-Furqan (25:67). The root appears hundreds of times in the Qur’an.

Linguistic and Contextual Explanation: In describing the financial ethics of the `‘Ibād al-Raḥmān`, the surah states their spending is `wa-kāna bayna dhālika qawāmā` (“and it is, between those two, a just balance,” 25:67). The word Qawām (قَوَامًا) signifies the just, upright middle path. From the root “to stand,” it implies a stable, well-established position, neither leaning towards the excess of extravagance (`isrāf`) nor the deficiency of stinginess (`qatr`). This single word encapsulates the entire principle of the “middle way” (`wasaṭiyyah`) in economic conduct, presenting it as a core feature of the righteous character.

Classical Exegesis (Tafsir)

In the description of the economic habits of the ‘Ibād al-Raḥmān in Surah Al-Furqan (verse 67), it states that their spending is “a just balance (qawāman) between” extravagance and stinginess. Classical exegetes defined this as spending what is necessary and appropriate, without wastefulness or miserliness. It is the application of justice and wisdom to one’s financial life. It is the straight path (ṣirāṭ al-mustaqīm) in economic matters.

Thematic Context

This concept is a cornerstone of the Islamic ethical system, often referred to as wasaṭiyyah (the middle way). The Surah presents this balanced approach as a clear criterion (Furqān) for righteous living, applying not just to beliefs but to practical, everyday matters like personal finance. It is part of the holistic portrait of a believer whose entire life is governed by principles of justice and moderation.

Modern & Comparative Lens

The principle of qawām or the “golden mean” is a universal ethical ideal. It was a central concept for the Greek philosopher Aristotle, who argued that every virtue is a mean between two vices of excess and deficiency. In the context of modern economics, the call for a qawām critiques the extremes of both hoarding capital (miserliness) and unsustainable, debt-fueled consumerism (extravagance). It advocates for a sustainable, ethical, and just economic model that balances personal needs with social and environmental responsibilities.

Practical Reflection & Application

This verse encourages a mindful review of our financial habits. Are we living beyond our means? Or are we so tight-fisted that we fail to care for ourselves, our families, or the needy? The practical application is to strive for the “just balance” in all our affairs. This means creating a budget, giving to charity, avoiding debt, and being a conscious consumer. It is about finding the sweet spot between neglecting needs and indulging in wasteful luxuries.

34. Qatl (قَتْل) – Killing/Murder

Linguistic Root & Etymology

Root: (ق ت ل) Q-T-L

• Arabic Root: ق-ت-ل
• Core Meaning: The root qāf-tā’-lām (ق ت ل) is the general verb for “to kill, to slay, to murder.”
• Morphology & Derived Forms: `Qatl` (قَتْل) is the verbal noun, the act of killing. The verb `yaqtulūna` means “they kill.”
• Occurrences in Surah Al-Furqan and in the whole Quran: The root appears as the verb `yaqtulūna` in 25:68. The root appears 170 times in the Qur’an.

Linguistic and Contextual Explanation: The prohibition of qatl (الْقَتْل) is listed as one of the three grave sins that the `’Ibād al-Raḥmān` avoid: “`wa-lā yaqtulūna n-nafsa llatī ḥarrama Llāhu illā bi-l-ḥaqq`” (“And they do not kill the soul which Allah has forbidden, except by right,” 25:68). The phrasing is absolute. All human life (`nafs`) is sacred (`ḥarram`). This act is grouped with `shirk` and `zinā` (adultery), establishing it as a sin of the highest magnitude. The exception, `illā bi-l-ḥaqq` (“except by right”), refers to the legally sanctioned taking of a life by a just state authority, such as for murder, removing this power from the hands of individuals.

Classical Exegesis (Tafsir)

In Surah Al-Furqan (verse 68), among the qualities of the ‘Ibād al-Raḥmān is that they “do not kill the soul which Allah has forbidden, except by right.” Classical commentators unanimously identified this as one of the gravest sins. The verse emphasizes the sanctity of human life, which is a right given by God that no one can take away unjustly. “Except by right” (illā bi’l-ḥaqq) refers to the legally sanctioned taking of life as prescribed by the Shari’ah, which is strictly regulated and left to the authority of the state, not individuals.

Thematic Context

The prohibition of unlawful qatl is a fundamental moral criterion presented in the Surah. It defines the righteous community as one that respects and protects human life. This is a core part of the social contract established by divine guidance. By listing this alongside the prohibition of shirk and adultery, the Surah elevates the sanctity of life to the highest level of importance.

Modern & Comparative Lens

The principle of the sanctity of life is a foundational element of all major world religions and secular legal systems. The command “Thou shalt not kill” in the Ten Commandments is a direct parallel. In the modern context, discussions around this verse extend to issues like euthanasia, abortion, and terrorism, all of which are considered forms of unlawful killing in mainstream Islamic jurisprudence. The verse provides a clear ethical stance that life is sacred and can only be taken under the most stringent and legally justified circumstances.

Practical Reflection & Application

This verse calls us to have the utmost respect for the sanctity of all life. While most of us will not be in a position to physically take a life, the principle can be extended metaphorically. We should avoid “killing” someone’s spirit with words, “murdering” their reputation through slander, or “destroying” their career through unjust actions. The practical application is to be a source of life, security, and well-being for those around us.

35. Qutūr (قَتُور) – Stinginess/Miserliness

Linguistic Root & Etymology

Root: (ق ت ر) Q-T-R

• Arabic Root: ق-ت-ر
• Core Meaning: The root qāf-tā’-rā’ (ق ت ر) means “to be stingy, to be niggardly, to provide sparingly.”
• Morphology & Derived Forms: The verbal noun `qatr` or `qutūr` means miserliness. The verb `yaqturū` in the surah is the plural present tense, “they are stingy.”
• Occurrences in Surah Al-Furqan and in the whole Quran: The verb form `lam yaqturū` appears once in Surah Al-Furqan (25:67). The root appears 4 times in the Qur’an.

Linguistic and Contextual Explanation: In defining the balanced financial ethic of the `’Ibād al-Raḥmān`, the surah presents two extremes to be avoided: `isrāf` (extravagance) and qutūr (يَقْتُرُوا), here in its verb form, `wa-lam yaqturū` (“and they are not stingy,” 25:67). Stinginess is the opposite error of extravagance. It is the act of withholding one’s wealth, failing to spend on one’s own legitimate needs, one’s family’s needs, and the rights of the poor. This hoarding is presented as a spiritual disease, stemming from a lack of trust in God’s provision (`rizq`) and an excessive attachment to worldly possessions.

Classical Exegesis (Tafsir)

In Surah Al-Furqan (verse 67), the spending habits of the ‘Ibād al-Raḥmān are described as being neither extravagant (lam yusrifū) nor stingy (wa-lam yaqturū). The verb yaqturū is used here. Classical commentators explained that this is the blameworthy trait of hoarding wealth, neglecting one’s own needs, the needs of one’s family, and the rights of the poor. It stems from a lack of trust in God’s provision and an excessive love for worldly possessions.

Thematic Context

This concept helps to define the “just balance” (qawām) that is a key theme in the Surah’s ethical framework. By condemning both extravagance and stinginess, the Furqān carves out a middle path of responsible and generous financial conduct. This quality is part of the holistic picture of the believer, showing that their relationship with wealth is governed by faith, not by fear (which leads to miserliness) or by ego (which leads to extravagance).

Modern & Comparative Lens

Stinginess is universally condemned as a vice. In modern psychology, it may be linked to insecurity, anxiety, and an obsessive need for control. The Quranic approach frames it as a spiritual disease—a failure to recognize that wealth is a trust from God, meant to be circulated for the benefit of oneself and society. The Christian parable of the rich fool who builds bigger barns to hoard his wealth, only to have his soul taken that very night, provides a powerful parallel critique of miserliness.

Practical Reflection & Application

This verse encourages us to cultivate a spirit of generosity. It’s a reminder to be giving, not just through formal charity (zakāh and ṣadaqah), but also in our daily lives—being generous with our families, hospitable to guests, and helpful to neighbors. The practical application is to consciously practice giving, even in small amounts, to train the soul away from the disease of stinginess and to foster trust in God as the ultimate Provider (Ar-Razzāq).

36. Qurrat A‘yun (قُرَّةَ أَعْيُنٍ) – Coolness of the Eyes

Linguistic Root & Etymology

Root: (ق ر ر) Q-R-R & (ع ي ن) ʿ-Y-N

• Arabic Root: ق-ر-ر and ع-ي-ن
• Core Meaning: `Qurrah` comes from a root meaning “coolness” or “stability.” `A‘yun` is the plural of `’ayn`, meaning “eye.”
• Morphology & Derived Forms: The idiom `qurrat a‘yun` (قُرَّةَ أَعْيُنٍ) literally means “coolness of the eyes.” It is a classic Arabic expression for that which brings profound joy, delight, and contentment.
• Occurrences in Surah Al-Furqan and in the whole Quran: The phrase appears once in this surah, in the prayer of the `’Ibād al-Raḥmān` (25:74). The idiom appears 3 times in the Qur’an.

Linguistic and Contextual Explanation: The prayer of the `‘Ibād al-Raḥmān`—”Our Lord, grant us from our spouses and offspring `qurrata a‘yunin`”—is a profound supplication for the ultimate family goal. This idiom signifies more than simple happiness; it is a state of deep contentment and peace that comes from seeing one’s loved ones living righteously. It is a prayer for spiritual joy. The “coolness” of the eyes is contrasted with the “hot” tears of sorrow. The righteous pray that their families will be a source of cool, joyful tears in this life and the next, by virtue of their piety.

Classical Exegesis (Tafsir)

In the beautiful prayer of the ‘Ibād al-Raḥmān in Surah Al-Furqan (verse 74), they ask God: “Our Lord, grant us from our spouses and offspring the coolness of our eyes (qurrata a‘yunin).” Classical commentators explained that this is not a prayer for mere worldly beauty or success. It is a prayer that their families be righteous, obedient to God, and a source of true, lasting spiritual joy. They are asking for a family that will help them in their faith and be a means of getting closer to God.

Thematic Context

This prayer highlights the importance of family in the Islamic social vision. After focusing on individual piety, the ‘Ibād al-Raḥmān turn their attention to the spiritual well-being of their closest relations. This shows that faith is not a solitary pursuit but is nurtured within a righteous family environment. This aspiration for a pious family is presented as a key characteristic of the ideal believer.

Modern & Comparative Lens

In an era where family structures are facing numerous challenges, this prayer has a profound modern resonance. It provides a model for what to seek in a family: not material success, but spiritual harmony and shared values. It shifts the goal of parenting and marriage from worldly achievement to the cultivation of piety and good character. The desire for one’s children to be a source of pride and joy is universal, but this prayer gives that desire a specific, God-centric direction.

Practical Reflection & Application

This is a prayer that all believers are encouraged to make for their families. It should also guide our actions. To have our families be the “coolness of our eyes,” we must invest time and effort in their spiritual education and be a righteous role model for them. The practical application is to make this supplication sincerely and to follow it up with consistent effort to create a loving, supportive, and God-conscious home environment.

37. Raḥīm (رَحِيم) – The Especially Merciful

Linguistic Root & Etymology

Root: (ر ح م) R-Ḥ-M

• Arabic Root: ر-ح-م
• Core Meaning: The root rā’-ḥā’-mīm (ر ح م) pertains to mercy, compassion, love, and kindness. `Raḥm` is the womb.
• Morphology & Derived Forms: `Raḥīm` (رَحِيم) is an intensive form (`fa’īl`). While `Raḥmān` denotes a vast, all-encompassing mercy, `Raḥīm` often signifies a specific, continuous mercy reserved for the believers. `Ar-Raḥīm` is a divine name.
• Occurrences in Surah Al-Furqan and in the whole Quran: The name appears 6 times in this surah. The root appears 339 times in the Qur’an.

Linguistic and Contextual Explanation: The divine name Ar-Raḥīm (الرَّحِيم) is the divine attribute that makes redemption possible. It is repeatedly paired with `Ghafūr` (All-Forgiving) in the surah. This pairing is crucial: God’s forgiveness (`maghfirah`) is not a cold, legalistic pardon. It is followed by `rahmah`—an active, special mercy that doesn’t just erase the sin but transforms it. The promise that for the repentant, God “will change their evil deeds into good ones” is the ultimate manifestation of His nature as `Ar-Raḥīm`. It is a mercy that not only saves but also elevates.

Classical Exegesis (Tafsir)

In Surah Al-Furqan, Allah is frequently described as “Ever Forgiving (Ghafūran), Most Merciful (Raḥīman),” particularly in the context of repentance (verse 70). Classical commentaries explain that the pairing of these two names is significant. After God’s forgiveness (Ghafūr) covers the sin, His special mercy (Raḥīm) bestows blessings and rewards in its place. This is shown in the verse’s promise that God will change the evil deeds of the repentant into good deeds—an act of pure, specific grace.

Thematic Context

The attribute of Ar-Raḥīm is central to the Surah’s message of hope and redemption. It assures the believer that God’s mercy is not a passive quality but an active, continuous force in their lives. The ‘Ibād al-Raḥmān are the “Servants of the Most Gracious,” and they are the recipients of His special mercy (Raḥīm). The entire framework of guidance provided by the Furqān is an expression of this merciful quality.

Modern & Comparative Lens

The distinction between the universal mercy of Raḥmān and the particular mercy of Raḥīm is a unique feature of Islamic theology. It provides a framework for understanding both God’s general benevolence to all creation and His special covenantal relationship with those who have faith. The concept of God’s love and mercy being a central attribute is, of course, a cornerstone of Christianity as well, encapsulated in the statement, “God is love.”

Practical Reflection & Application

Reflecting on God as Ar-Raḥīm should fill the heart with hope and gratitude for the gift of faith. It is a reminder that being a believer is itself a sign of God’s special mercy. This should motivate us to cherish our faith and to strive to be worthy of this continuous mercy through our actions. It also inspires us to be merciful to others, especially to fellow believers, as a reflection of the divine quality we hope to receive.

38. Rasūl (رَسُول) – Messenger

Linguistic Root & Etymology

Root: (ر س ل) R-S-L

• Arabic Root: ر-س-ل
• Core Meaning: The root rā’-sīn-lām (ر س ل) means “to send.”
• Morphology & Derived Forms: `Rasūl` (رَسُول) is “one who is sent,” a messenger, envoy, or apostle. It specifically refers to a prophet sent with a divine scripture or law.

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• Occurrences in Surah Al-Furqan and in the whole Quran: The root appears 17 times in this surah. It appears 513 times in the Qur’an.

Linguistic and Contextual Explanation: The nature of the Rasūl (الرَّسُول) is a primary point of contention in Surah Al-Furqan. The disbelievers object: “What kind of `rasūl` is this who eats food and walks in the markets?” (25:7). They deny his authenticity based on his humanity (`bashar`). The surah systematically refutes this, showing that every community was sent a `rasūl` from among themselves and that their denial of him (`takdhīb ar-rusul`) led to their ruin (25:37). The surah’s main purpose is to establish Muhammad’s legitimacy as a link in this long chain of human messengers.

Classical Exegesis (Tafsir)

In Surah Al-Furqan, the term Rasūl is used frequently to refer to Prophet Muhammad ﷺ and the prophets before him. A key objection of the disbelievers is cited in verse 7: “And they say, ‘What kind of messenger (rasūl) is this who eats food and walks in the markets?'” Classical exegetes explain that their objection was to his humanity. They could not reconcile the idea of a sublime divine message with a mortal, relatable messenger. The Surah defends the Prophet’s status as a true rasūl, sent as a mercy to the worlds.

Thematic Context

The nature of prophethood and the role of the rasūl is a central theme of the Surah. It aims to correct the false conceptions of the disbelievers and establish the true criteria for judging the authenticity of a messenger. The Surah shows that the consistency of the message across all messengers, their noble character, and the divine wisdom of the scripture they bring are the true proofs of their mission, not spectacular miracles or a superhuman nature.

Modern & Comparative Lens

The concept of a rasūl is fundamental to Islam’s understanding of God’s communication with humanity. It establishes a chain of revelation throughout history. Modern scholarship often focuses on the historical context of each messenger’s mission. The idea of divine messengers or prophets is a shared feature of the Abrahamic faiths, with figures like Moses (Mūsā) and Jesus (‘Īsā) being revered as major messengers in Islam, though their specific roles and the content of their messages are understood differently.

Practical Reflection & Application

Understanding the role of the Rasūl is key to our relationship with the Qur’an. We receive the message through him. This should foster a deep sense of love, respect, and gratitude for the Prophet ﷺ for enduring hardship to deliver this guidance to us. The practical application is to study his life and character (the Sunnah), as he is the perfect human embodiment of the Quranic message and our primary teacher in how to live by it.

39. Sa‘īr (سَعِير) – Blazing Fire

Linguistic Root & Etymology

Root: (س ع ر) S-ʿ-R

• Arabic Root: س-ع-ر
• Core Meaning: The root sīn-ʿayn-rā’ (س ع ر) means “to kindle, to light, or to stir up a fire.”
• Morphology & Derived Forms: `Sa‘īr` (سَعِير) is an intensive noun that means a blazing, raging fire. It is one of the specific names for Hell in the Qur’an.
• Occurrences in Surah Al-Furqan and in the whole Quran: The name appears once in Surah Al-Furqan (25:11). The root appears 25 times in the Qur’an.

Linguistic and Contextual Explanation: In response to the disbelievers who deny the Final Hour, the surah states, “We have prepared for those who deny the Hour a `sa‘īr`” (25:11). The word sa‘īran (سَعِيرًا), from the root for “kindling,” evokes an image of a fire that is actively and continuously stoked. The next verses personify this Fire, describing its furious rage (`taghayyuẓ`) and roaring (`zafīr`). The term thus signifies not a static place, but a dynamic, terrifying state of being consumed by a relentless, blazing punishment.

Classical Exegesis (Tafsir)

In Surah Al-Furqan (verse 11), it states, “But they have denied the Hour, and We have prepared for those who deny the Hour a Blazing Fire (Sa‘īran).” Classical commentators explained that this name for Hell highlights its terrifying and all-consuming nature. The verses that follow describe it as seeing the sinners from afar, and they hear its “raging and roaring.” This imagery is meant to convey the active, almost predatory, nature of the punishment that awaits those who deny the final judgment.

Thematic Context

The mention of Sa‘īr is a key part of the Surah’s eschatological warning. It serves as the ultimate consequence for the act of denial (takdhīb) that is the central crime of the disbelievers. By giving the punishment a specific, vivid name and description, the Surah makes the threat of the Hereafter more tangible and immediate. This functions as a powerful rhetorical tool to awaken the conscience of the listener and underscore the seriousness of the choice before them.

Modern & Comparative Lens

Depictions of Hell as a place of fire are common across many religions, including Christianity, Zoroastrianism, and even in some schools of Buddhism. The fire is a universal symbol of purification, pain, and destruction. Modern interpretations may focus on the psychological and spiritual symbolism of Sa‘īr—the “fire” of regret, the “blaze” of separation from God, the “burning” of unfulfilled and misguided desires. These interpretations complement, rather than replace, the traditional understanding of a real, physical punishment.

Practical Reflection & Application

Contemplating the descriptions of Sa‘īr should lead to a state of healthy fear and vigilance (taqwá). It is a reminder of the gravity of disbelief and sin. This is not meant to cause despair but to motivate sincere repentance and a diligent effort to follow the path of righteousness. The practical application is to use this motivation to strengthen one’s commitment to prayer, good deeds, and seeking God’s forgiveness, thereby seeking protection from such a dreadful end.

40. Salām (سَلَام) – Peace

Linguistic Root & Etymology

Root: (س ل م) S-L-M

• Arabic Root: س-ل-م
• Core Meaning: The root sīn-lām-mīm (س ل م) means to be safe, sound, whole, and at peace.
• Morphology & Derived Forms: `Salām` (سَلَام) is the noun for peace, security, and tranquility. The religion of `Islām` comes from this root, signifying the peace achieved through submission. `As-Salām` is a divine name.
• Occurrences in Surah Al-Furqan and in the whole Quran: The word appears twice in Surah Al-Furqan (25:63, 25:75). The root appears 161 times in the Qur’an.

Linguistic and Contextual Explanation: The word Salām (سَلَامًا) beautifully frames the character and destiny of the `‘Ibād al-Raḥmān`. Their response to the verbal abuse of the ignorant is `qālū salāmā` (“they say, ‘Peace!'” 25:63). This is their methodology in life: they are agents of peace who de-escalate conflict. Their reward in Paradise mirrors their earthly conduct: “They will be met therein with a greeting (`taḥiyyatan`) and `salāman` (`peace`, 25:75).” The peace they showed to others is returned to them as their eternal state. This creates a perfect symmetry between their character and their destiny.

Classical Exegesis (Tafsir)

In Surah Al-Furqan (verse 63), when the ignorant address the ‘Ibād al-Raḥmān harshly, “they say, ‘Peace’ (qālū salāman).” Classical exegetes explained this as a response of forbearance and wisdom. It signifies their refusal to engage in negativity. Their reply is one of peace, either as a verbal greeting or as an act of peaceful withdrawal. Later, in verse 75, their reward is Paradise, where they will be met with “greetings and peace (salāman).” The peace they showed on Earth is rewarded with the ultimate state of Peace in the Hereafter.

Thematic Context

Peace (salām) is presented as both the methodology and the ultimate goal of the righteous. Their conduct in this world is peaceful, and their reward in the next world is Peace. This creates a beautiful thematic arc in the description of the ‘Ibād al-Raḥmān. It is a core criterion (Furqān) that distinguishes their character: they are agents of peace in a world of conflict, and their destiny is the Abode of Peace (Dār al-Salām).

Modern & Comparative Lens

The pursuit of peace is a universal human aspiration. In modern conflict resolution and communication theory, the principle of de-escalation—refusing to respond to aggression with aggression—is seen as a key strategy for resolving disputes. The Quranic instruction to say “Salām” is a perfect example of this principle. The greeting of “peace” (Shalom in Hebrew, Salām in Arabic) is a shared linguistic and cultural heritage of the Abrahamic faiths, reflecting a common foundational value.

Practical Reflection & Application

We are encouraged to be ambassadors of salām in our daily lives. This means actively choosing peace over conflict in our interactions. It can be as simple as not responding to an angry email immediately, or as profound as forgiving someone who has wronged us. The practical application is to make “Salām” our default response to negativity, thereby protecting our own inner peace and contributing to a more peaceful environment around us.

41. Samā’ (سَمَاء) – Sky/Heaven

Linguistic Root & Etymology

Root: (س م و) S-M-W

• Arabic Root: س-م-و
• Core Meaning: The root sīn-mīm-wāw (س م و) means “to be high, to rise, to be lofty.”
• Morphology & Derived Forms: `Samā’` (سَمَاء), plural `samāwāt`, refers to anything that is “above.” It can mean the sky, atmosphere, celestial heavens, or the entire cosmos.
• Occurrences in Surah Al-Furqan and in the whole Quran: The root appears 10 times in this surah. The root appears 385 times in the Qur’an.

Linguistic and Contextual Explanation: The samā’ (السَّمَاءِ) is presented in Surah Al-Furqan as a primary exhibit of God’s creative power (`mulk`). The verse “Blessed is He who placed in the sky (`as-samā’i`) great constellations (`burūj`)…” (25:61) invites the reader to contemplate the cosmic order as a sign (`āyah`). The `samā’` is also the source of the life-giving rain (`mā’an ṭahūrā`, 25:48). It thus serves a dual role in the surah’s argument: its magnificent structure is a proof of the Creator’s power, and its role in the water cycle is a proof of His mercy (`Raḥmah`) and provision (`rizq`).

Classical Exegesis (Tafsir)

In Surah Al-Furqan (verse 61), Allah is praised as the One who “placed in the sky (al-samā’) great constellations (burūj).” The sky is presented as a canvas upon which God displays His magnificent signs of power and artistry. Classical commentators invited readers to gaze at the sky and reflect on its perfect order, its vastness, and the celestial bodies that move within it with precise calculation. This reflection is intended to lead to awe and recognition of the Creator.

Thematic Context

The samā’ is a key element in the Surah’s argument from design. The Surah directs humanity’s attention to the signs in the heavens and the earth as proof of God’s existence and sovereignty. The sky, with its sun, moon, and stars, serves as a grand, silent testimony to the truth of the message contained in the Furqān. It is a cosmic criterion that distinguishes divine order from chaos.

Modern & Comparative Lens

Modern astronomy has revealed the unimaginable vastness and complexity of the cosmos, making the Quranic call to reflect on the heavens even more potent today than it was 1400 years ago. The discovery of billions of galaxies, the fine-tuning of cosmic constants, and the intricate life-cycle of stars all serve to deepen the sense of awe that the Qur’an aims to evoke. The sky has been a source of spiritual wonder in all cultures, often seen as the abode of the gods or a symbol of the transcendent.

Practical Reflection & Application

This verse encourages a simple but profound spiritual practice: looking up at the sky. Whether it’s the blue dome of day, the star-filled expanse of night, or the dramatic canvas of a sunset, the sky is a readily accessible source of spiritual reflection. The practical application is to take a few moments each day to consciously observe the sky and allow it to inspire a sense of wonder, humility, and gratitude towards the Creator.

42. Shayṭān (شَيْطَان) – Satan/The Devil

Linguistic Root & Etymology

Root: (ش ط ن) Sh-Ṭ-N or (ش ي ط) Sh-Y-Ṭ

• Arabic Root: ش-ط-ن or ش-ي-ط
• Core Meaning: One root means “to be distant” (from mercy); the other means “to burn” or “to become enraged.”
• Morphology & Derived Forms: `Shayṭān` (شَيْطَان) is a rebellious, malevolent being who works to lead others astray. Iblis is the primary Shaytan.
• Occurrences in Surah Al-Furqan and in the whole Quran: The name appears once in this surah (25:29). The root appears 88 times in the Qur’an.

Linguistic and Contextual Explanation: On the Day of Judgment, the wrongdoer’s great regret is realizing that ash-Shayṭān (الشَّيْطَانُ) was his ultimate betrayer (25:29). Satan’s entire role is opposition to the `Furqān`. He is the ultimate deceiver (`gharūr`) who makes falsehood seem appealing and whispers doubts. His core methodology is to encourage the worship of `hawā` (vain desire) over divine guidance. The surah presents a stark choice between two callings: the call of `Ar-Raḥmān` through His messenger and the whispers of `Ash-Shayṭān` through evil companions (`khalīl`).

Classical Exegesis (Tafsir)

In Surah Al-Furqan (verse 29), the wrongdoer will exclaim on Judgment Day that “Satan (al-Shayṭān) is to man ever a great betrayer.” Classical commentaries identify Satan as the ultimate source of misguidance, the one who whispers evil suggestions and makes sin appear attractive. He is the archetypal bad companion who leads humanity away from the path of the Prophet and towards ruin. His primary tools are deception (*ghurūr*) and betrayal (*khidhlan*).

Thematic Context

Satan represents the primary antagonist to the divine guidance of the *Furqān*. While the Prophet calls to God, Satan calls to Hellfire. The Surah portrays a cosmic struggle between the call of the Merciful and the whispers of the Rebel. The choice of whom to follow—the Prophet or Satan, the good companion or the evil one—is a central theme of the Surah and the primary test of this life.

Modern & Comparative Lens

In modern thought, Satan can be understood both as a real, external entity and as a symbol for the forces of evil and temptation within the human psyche—the “lower self” or the ego (*nafs*). The struggle against Satan is the struggle against our own worst impulses: arrogance, envy, greed, and despair. The figure of a malevolent tempter who opposes God’s plan is a common feature in the Abrahamic religions, with Satan in Christianity and Samael in Jewish tradition sharing many characteristics with the Islamic *Shayṭān*.

Practical Reflection & Application

The Qur’an teaches us that Satan’s power is limited to whispering and suggestion; he has no authority over those who sincerely place their trust in God. The practical application for dealing with Satanic whispers is to be mindful of our thoughts, to seek refuge in Allah (by saying “A‘ūdhu billāhi min ash-shayṭān ir-rajīm“), and to busy ourselves with the remembrance of God (*dhikr*), as this is said to repel him. It is a lifelong spiritual battle that requires constant vigilance.

43. Sirāj (سِرَاج) – A Lamp

Linguistic Root & Etymology

Root: (س ر ج) S-R-J

• Arabic Root: س-ر-ج
• Core Meaning: The root sīn-rā’-jīm (س ر ج) is associated with light, illumination, and a lamp.
• Morphology & Derived Forms: `Sirāj` (سِرَاج) is a noun for a lamp, or a source of light that generates its own radiance, like an oil lamp or the sun.
• Occurrences in Surah Al-Furqan and in the whole Quran: The word appears once in Surah Al-Furqan (25:61). The root appears 4 times in the Qur’an.

Linguistic and Contextual Explanation: As part of its cosmic `āyāt`, the surah mentions God placing in the sky a `sirājan` and a `qamaran munīrā` (“a lamp and an illuminating moon,” 25:61). The term Sirāj (سِرَاجًا) is identified by all commentators as the sun. It is a “lamp” because it is the source of its own light and energy. This precise terminology, which distinguishes between the sun as a lamp (`sirāj`) and the moon as a body that reflects light (`munīr`), is often cited as an example of the Qur’an’s scientific subtlety. The sun as the cosmic lamp is a powerful symbol of the consistent, life-giving guidance provided by the Qur’an itself, the spiritual lamp for humanity.

Classical Exegesis (Tafsir)

In Surah Al-Furqan (verse 61), after mentioning the constellations (*burūj*), Allah says He placed within the sky “a lamp (sirājan) and an illuminating moon.” Classical commentators unanimously identified the *sirāj* as the sun. The sun is called a lamp because it is the primary source of light and heat for the solar system. Its consistent, powerful radiance is presented as a magnificent sign of God’s creative power and His provision for His creation.

Thematic Context

The sun as a *sirāj* is part of the Surah’s presentation of cosmic signs that serve as evidence for God. The reliable, life-giving nature of the sun is a metaphor for the reliable, life-giving nature of divine revelation. In other parts of the Qur’an (Surah Al-Ahzab, 33:46), the Prophet Muhammad ﷺ himself is described as a “lamp spreading light” (*sirājan munīran*). This connects the physical light of the sun that illuminates the earth with the spiritual light of the Prophet that illuminates humanity’s path to God.

Modern & Comparative Lens

The Quranic description of the sun as a source of its own light (*sirāj*) and the moon as a reflector of light (*munīr*) is often highlighted by modern commentators as being remarkably consistent with modern astronomical understanding. This is presented as an example of the Qur’an’s scientific foreknowledge. The symbolism of light is a powerful, universal religious metaphor. Jesus described himself as “the light of the world,” and light is a central symbol of divinity and enlightenment in many traditions, from Zoroastrianism to Buddhism.

Practical Reflection & Application

The daily rising of the sun is a powerful and constant reminder of God’s power and mercy. It is a sign that we often take for granted. The practical application is to take a moment at sunrise or during the day to consciously reflect on the sun as a *sirāj* from God. We can express gratitude for the light, warmth, and life it provides, and we can pray that the spiritual “lamp” of the Prophet’s guidance illuminates our hearts as the physical lamp illuminates our world.

44. Sujūd (سُجُود) – Prostration

Linguistic Root & Etymology

Root: (س ج د) S-J-D

• Arabic Root: س-ج-د
• Core Meaning: The root sīn-jīm-dāl (س ج د) means “to prostrate, to bow down, to submit humbly.”
• Morphology & Derived Forms: `Sujūd` (سُجُود) is the plural of `sajdah`, the act of prostration. The form `sujjadan` is an adverbial plural, “prostrating.” `Masjid` (mosque) is the “place of prostration.”
• Occurrences in Surah Al-Furqan and in the whole Quran: The root appears 4 times in this surah. The root appears 92 times in the Qur’an.

Linguistic and Contextual Explanation: The act of Sujūd (سُجُود) is a physical `furqān` (criterion) that separates the believers from the arrogant. When the disbelievers are told, “`usjudū li-r-Raḥmān`” (“Prostrate to the Most Merciful!”), they mockingly reject the command (25:60). In direct contrast, one of the defining qualities of the `‘Ibād al-Raḥmān` is that they spend the night “`sujjadan wa-qiyāmā`” (“prostrating and standing” in prayer, 25:64). The physical act of putting one’s forehead on the ground is the ultimate embodiment of humility (`hawnan`) and servitude (`‘ubūdiyyah`), the very qualities the disbelievers refuse to adopt.

Classical Exegesis (Tafsir)

In Surah Al-Furqan (verse 64), the ‘Ibād al-Raḥmān are described as those who spend the night before their Lord “prostrating (sujjadan) and standing.” Prostration is highlighted as a key feature of their intimate, private worship. Earlier, in verse 60, the disbelievers are described as arrogantly refusing when they are told, “Prostrate to the Most Merciful!” They mockingly ask, “And what is the Most Merciful?” This contrast between the believers’ willing prostration and the disbelievers’ arrogant rejection of it is stark.

Thematic Context

Prostration is a central theme and a powerful symbol in the Surah. It is the practical, physical manifestation of true servitude (*‘ubūdiyyah*). The entire universe is described as being in a state of prostration to God, willingly or unwillingly. The believer joins this cosmic chorus through their physical act of *sujūd*. The refusal to prostrate is the ultimate act of rebellion and arrogance, epitomized by Iblis (Satan) and mirrored by the disbelievers.

Modern & Comparative Lens

The physical act of prostration is a distinctive feature of Islamic prayer. Modern physiological and psychological studies have noted the potential benefits of this posture, such as increased blood flow to the brain and the fostering of a state of humility and calmness. The act of bowing or prostrating as a sign of reverence is found in many other religious traditions, such as in certain Eastern Orthodox Christian practices and in Hinduism and Buddhism, though the specific form and theological meaning are unique to Islam.

Practical Reflection & Application

Sujūd is the peak moment of the formal prayer (*ṣalāh*). It is the time when the servant is said to be closest to their Lord. The practical application is to perform our prostrations with mindfulness and sincerity, not as a mechanical ritual. It is a time for intimate supplication (*du‘ā’*), for pouring out our hearts to our Creator in the most humble position possible. We should cherish these moments of closeness and seek to carry the spirit of humility from our prostration into the rest of our daily lives.

45. Sūq (سُوق) – Market

Linguistic Root & Etymology

Root: (س و ق) S-W-Q

• Arabic Root: س-و-ق
• Core Meaning: The root sīn-wāw-qāf (س و ق) means “to drive, to urge on, to impel.”
• Morphology & Derived Forms: `Sūq` (سُوق), plural `aswāq`, is the marketplace, so named because goods are “driven” to it for sale, and people are “driven” to it by their needs.
• Occurrences in Surah Al-Furqan and in the whole Quran: The plural `al-aswāq` appears twice in Surah Al-Furqan (25:7, 25:20). The root appears 33 times in the Qur’an.

Linguistic and Contextual Explanation: The disbelievers’ objection, “`māli hādhā r-rasūli ya’kulu ṭ-ṭa’āma wa-yamshī fī l-aswāq?`” (“What kind of messenger is this who eats food and walks in the markets?”, 25:7), reveals their elitist criteria for prophethood. They view walking in the Sūq (الْأَسْوَاقِ)—engaging in the mundane, everyday life of commerce—as undignified. The surah refutes this by stating that this is the `sunnah` (way) of all messengers (25:20). This grounds Islamic spirituality firmly in worldly engagement. The `sūq` is not an unholy place to be escaped, but a key arena where the ethics and integrity of a believer are tested.

Classical Exegesis (Tafsir)

In Surah Al-Furqan (verse 7), the disbelievers raise an objection against the Prophet ﷺ, saying, “What kind of messenger is this who eats food and walks in the markets (al-aswāq)?” They saw his participation in normal human activities, like commerce and daily life, as unbecoming of a divine messenger. They expected someone detached from worldly affairs, perhaps an angel. In verse 20, Allah responds that all messengers before him also ate food and walked in the markets. This was the established way of God (*sunnah*).

Thematic Context

The mention of the *sūq* is thematically crucial for defining the nature of prophethood. It establishes that prophets are not ethereal beings but are fully integrated members of their societies. They share the human experience, which is precisely what makes them effective and relatable guides. This theme demystifies prophecy and makes the prophetic example accessible. Spirituality is not to be found only in seclusion, but in navigating the marketplace of life with integrity and God-consciousness.

Modern & Comparative Lens

This principle strongly counters monastic or ascetic tendencies that view worldly engagement as inherently impure or unspiritual. Islam, through this verse, champions a model of “engaged spirituality.” The challenge for a believer is to be in the world—in the *sūq*—but not of the world. Modern Islamic ethics for business and finance are built on this principle, providing guidance for how to conduct oneself in the marketplace with honesty, justice, and fairness, transforming a mundane activity into an act of worship.

Practical Reflection & Application

This verse reminds us that our spiritual life is not separate from our professional and economic life. We don’t have to retreat from the world to be close to God. The practical application is to bring our faith and values into our “marketplace”—our workplace, our business dealings, our shopping. It means being the honest employee, the fair employer, the ethical consumer. It is about remembering God even in the busiest and most worldly of settings.

46. Taḥiyyah (تَحِيَّة) – A Greeting

Linguistic Root & Etymology

Root: (ح ي ي) Ḥ-Y-Y

• Arabic Root: ح-ي-ي
• Core Meaning: The root ḥā’-yā’-yā’ (ح ي ي) is the root for “life” (`ḥayāh`).
• Morphology & Derived Forms: `Taḥiyyah` (تَحِيَّة) is a greeting. Etymologically, it is a prayer for a long and prosperous life (`ḥayāh`) for the one being greeted.
• Occurrences in Surah Al-Furqan and in the whole Quran: The word appears once in this surah (25:75). The root appears 186 times in the Qur’an.

Linguistic and Contextual Explanation: The reward of the `‘Ibād al-Raḥmān` is to be met in Paradise with “`taḥiyyatan wa-salāmā`” (a greeting and peace). A taḥiyyah (تَحِيَّةً) from God and the angels is the ultimate honor. Its root meaning of “life” is profoundly significant in this context. Their heavenly greeting is an affirmation of their entry into true, eternal life (`ḥayawān`). The greeting is not a mere formality, but a bestowal of honor and an inauguration into an endless existence of peace and well-being. This reward is a perfect, elevated reflection of the peaceful greetings they offered to the ignorant in the worldly life.

Classical Exegesis (Tafsir)

In Surah Al-Furqan (verse 75), the reward for the ‘Ibād al-Raḥmān is described. After being awarded the “highest place” (*al-ghurfah*) in Paradise, it says they will be met therein with “a greeting (taḥiyyatan) and peace.” Classical commentators explained that this greeting will come from the angels and from Allah Himself. It is the ultimate honor and welcome into the abode of eternal life. Their greeting will be one of security, honor, and peace, free from the idle talk (*laghw*) and hostility of the world they left behind.

Thematic Context

The final reward of a “greeting of peace” provides a beautiful parallel to the believers’ conduct on earth. In verse 63, their response to the ignorant was “Salāmā” (peace). The greeting they offered in this world is returned to them in the most perfect form in the next. This completes the thematic arc of the ‘Ibād al-Raḥmān, showing a perfect correspondence between their earthly character and their heavenly reward.

Modern & Comparative Lens

The social importance of greetings is recognized in all cultures as a way of acknowledging and showing respect for others. The Islamic greeting is unique in that it is a prayer and a constant reminder of the divine attribute of *As-Salām* (The Source of Peace). The concept of a divine welcome or heavenly greeting is also found in other traditions, symbolizing acceptance and honor in the afterlife.

Practical Reflection & Application

This verse encourages us to value the simple act of greeting one another. The Islamic greeting is not just a cultural formality; it is a profound prayer and a means of spreading peace and goodwill in society. The practical application is to be generous with our greetings, to offer them sincerely, and to respond to them warmly, seeing this simple act as a reflection of the peaceful welcome we hope to receive in the Hereafter.

47. Taqwa (تَقْوَىٰ) – Piety/God-consciousness

Linguistic Root & Etymology

Root: (و ق ي) W-Q-Y

• Arabic Root: و-ق-ي
• Core Meaning: The root wāw-qāf-yā’ (و ق ي) means “to protect” or “to shield.”
• Morphology & Derived Forms: `Taqwā` (تَقْوَىٰ) is the state of consciousness that motivates a person to “guard” themselves against God’s displeasure by being mindful of His commands. A `muttaqī` is one who possesses `taqwā`.
• Occurrences in Surah Al-Furqan and in the whole Quran: The participle `muttaqīna` appears in 25:74. The root appears 258 times in the Qur’an.

Linguistic and Contextual Explanation: The spiritual ambition of the `’Ibād al-Raḥmān` climaxes in their prayer to be made an “`imāman li’l-muttaqīn`” (a model for the God-conscious, 25:74). The root meaning of taqwā (التَّقْوَى)—protection—is significant here. The `muttaqūn` are those who live a shielded, protected life by adhering to God’s guidance. The prayer is to be a leader for these very people, a role model who helps them in their journey of spiritual vigilance. This shows that the ultimate purpose of personal piety is to become a source of communal strength and guidance.

Classical Exegesis (Tafsir)

In the prayer of the ‘Ibād al-Raḥmān in Surah Al-Furqan (verse 74), they ask Allah to make them an imām (leader/model) for the muttaqīn (those who possess *taqwā*). This shows that *taqwā* is the defining characteristic of the righteous people whom they admire and wish to lead. The qualities of the ‘Ibād al-Raḥmān described in the preceding verses—humility, forbearance, worship, moderation—are the practical manifestations of an inner state of *taqwā*. Classical scholars considered *taqwā* to be the fruit of true faith and the foundation of all good deeds.

Thematic Context

The development of *taqwā* is the ultimate goal of the guidance provided by the *Furqān*. The Qur’an is described elsewhere as “a guidance for the *muttaqīn*.” The criterion of the Surah is meant to instill this state of God-consciousness in the heart of the believer, which then governs their entire life. The contrast between the *muttaqīn* and the heedless disbelievers is a central theme.

Modern & Comparative Lens

Modern Islamic thinkers often translate *taqwā* as “God-consciousness” to emphasize its cognitive and aware-ful aspect over a purely emotional “fear.” It is presented as a sophisticated form of spiritual and ethical mindfulness. This concept resonates with contemporary psychological interests in mindfulness and conscious living. The idea of living with a constant awareness of a divine presence, which informs one’s ethical choices, is a feature of deep piety in all theistic traditions.

Practical Reflection & Application

Cultivating *taqwā* is a lifelong process. It involves a combination of gaining knowledge, reflecting on God’s signs, remembering Him frequently (*dhikr*), and holding oneself accountable (*muḥāsabah*). A simple practical exercise is to pause before any action and ask: “Would this action please God? Is this consistent with a state of *taqwā*?” This small act of mindfulness can be a powerful tool for making better choices throughout the day.

48. Thubūr (ثُبُور) – Destruction/Annihilation

Linguistic Root & Etymology

Root: (ث ب ر) Th-B-R

• Arabic Root: ث-ب-ر
• Core Meaning: The root thā’-bā’-rā’ (ث ب ر) means “to destroy, to ruin, to perish.”
• Morphology & Derived Forms: `Thubūr` (ثُبُور) is the verbal noun, signifying utter destruction, perdition, and annihilation. It is used as a cry for complete ruin.
• Occurrences in Surah Al-Furqan and in the whole Quran: The word appears twice in this surah, in a harrowing scene (25:13, 25:14). The root appears 6 times in the Qur’an.

Linguistic and Contextual Explanation: The cry for Thubūr (ثُبُورًا) is the cry of absolute despair. When cast into the Fire, the damned will call, “`yā thubūrāh`” (O for destruction!). This is not a plea for help, but a wish for non-existence. The divine response, “Do not call today for one `thubūr`, but call for many `thubūr`” (25:14), is terrifying in its finality. It indicates a punishment so continuous and overwhelming that a single annihilation would be a relief. It is the ultimate consequence for abandoning the `Furqān`, a state where the only hope is the hope for oblivion.

Classical Exegesis (Tafsir)

In Surah Al-Furqan (verses 13-14), when the disbelievers are thrown into the Blazing Fire, they will cry out, “O for destruction! (yā thubūrāh).” They will wish for complete annihilation rather than endure the torment. The chilling response they receive is, “Do not call today for one destruction, but call for many destructions.” Classical commentators explained that this means their suffering will be so immense and recurring that a single “destruction” will not be enough to encompass it. It is a state of perpetual ruin.

Thematic Context

This horrifying scene serves as the ultimate warning in the Surah. It is the final, desperate end for those who reject the Furqān. The cry for *thubūr* represents the complete reversal of the human instinct for self-preservation. The state is so terrible that non-existence becomes preferable to existence. This is the ultimate consequence of choosing a life of heedlessness and denial.

Modern & Comparative Lens

The cry for annihilation in the face of unbearable suffering is a powerful psychological concept. It represents a state of absolute despair and hopelessness. The Quranic scene can be seen as a dramatic portrayal of the spiritual consequences of a life lived in opposition to one’s true nature and purpose. In existential philosophy, the dread of meaninglessness and the confrontation with oblivion are central themes. The Qur’an presents this ultimate despair not as a philosophical problem but as the real eschatological outcome of a specific moral and spiritual choice.

Practical Reflection & Application

This verse is one of the most sobering in the Qur’an. Reflecting on it should evoke a profound sense of gratitude for the guidance of Islam, which offers a path away from such a terrible end. It should motivate us to take our faith seriously and to pray sincerely for God’s protection. The practical application is to live a life that affirms existence and seeks the pleasure of the Creator, so that our final cry is one of joy and peace, not one for destruction.