Table Of Contents

Meet the Key Figures in Surah Furqan: Roles, Significance & Takeaways

This Character Compendium provides a definitive exploration of the key figures, archetypes, and powerful symbols within Surah Al-Furqan, the 25th chapter of the Holy Qur’an. Named “The Criterion,” this Makkan Surah draws a sharp, decisive line between truth and falsehood, light and darkness. It addresses the core objections of the polytheists regarding the nature of the Qur’an and the humanity of the Prophet Muhammad ﷺ, countering them with profound signs from the natural world. The Surah’s crowning feature is its beautiful and detailed portrait of the ideal believers, the ‘Ibad ar-Rahman (Servants of the Most Merciful), whose noble qualities serve as a practical guide for all who seek the path of righteousness. Each character card delves into the specific portrayal of these figures, extracting the timeless lessons on faith, humility, and the criteria for a successful life.

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‘Ad (The People of Hud)

Brief Biography / Background

The people of ‘Ad were a powerful and technologically advanced ancient Arab tribe to whom the Prophet Hud (عليه السلام) was sent. They are a recurring example in the Qur’an of a nation that was blessed with great strength but became arrogant and ungrateful, leading to their destruction by a furious, cold wind.

Role in the Surah

In Surah Al-Furqan, ‘Ad is mentioned in a concise list of past nations who denied their messengers, serving as a historical proof and a stern warning to the disbelievers of Makkah. Allah states, “And ‘Aad and Thamud and the companions of the Rass and many generations between them. And for each We presented examples, and each We destroyed with [complete] destruction.” (Al-Furqan, 25:38-39). Their role is to be a historical testament to the consistent and inescapable consequences of rejecting divine guidance.

Personality & Attributes

While not detailed in this Surah, the broader Qur’anic narrative portrays ‘Ad as arrogant, materialistic, and stubborn. They placed their trust in their own worldly power rather than in Allah, a pride that led to their complete annihilation.

Major Lessons & Morals

• The rejection of prophets is a consistent pattern throughout human history that always leads to ruin.
• Allah provides clear examples and warnings to every nation before enacting His justice.
• The fate of past nations serves as an undeniable lesson for those who are willing to reflect.

Supporting References

Their inclusion in this list serves to universalize the message. It demonstrates that the rejection faced by Prophet Muhammad ﷺ was not unique, and the divine law (sunnah) of dealing with such denial is unchanging. The message to the Quraysh was clear: learn from history, or you will be history.

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Al-Furqan (The Criterion)

Brief Biography / Background

Al-Furqan, The Criterion, is one of the primary names of the Qur’an and the name of this Surah. It comes from a root meaning “to separate” or “to distinguish.” It signifies that the Qur’an is the ultimate standard and decisive proof that separates truth from falsehood, right from wrong, and light from darkness.

Role in the Surah

The Surah opens by establishing the divine origin and universal purpose of The Criterion. “Blessed is He who sent down the Criterion upon His Servant that he may be to the worlds a warner.” (Al-Furqan, 25:1). The Criterion is the tool of warning for all of creation. The disbelievers’ reaction to it is to dismiss it as a forgery. The entire Surah serves as a defense of The Criterion, showcasing the power of its Sender through signs in nature and history, and demonstrating its effects through the character of the ‘Ibad ar-Rahman.

Personality & Attributes

Al-Furqan is the archetype of absolute truth, divine authority, and perfect clarity. It is the unshakeable standard against which all ideas, beliefs, and actions are to be measured. It is a light that exposes the shadows of falsehood and a guide that illuminates the straight path.

Major Lessons & Morals

• The Qur’an is a universal guidance and a warning for all worlds, not just for a specific tribe or time.
• The function of revelation is to provide humanity with a clear criterion to distinguish between right and wrong.
• A believer should use the Qur’an as their personal “Furqan” to navigate the moral complexities of life.

Supporting References

The very name of the Surah emphasizes its core message. In a world of confusing ideologies and conflicting claims, The Criterion stands as the sole, divinely-guaranteed source of moral and spiritual clarity. The Surah itself is an exercise in this distinction, constantly contrasting the attributes of the Creator with the powerlessness of false deities.

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Al-Ghurfah (The High Chamber in Paradise)

Brief Biography / Background

Al-Ghurfah, the High Chamber or Lofty Abode, is a name for a special, elevated place in Paradise. It signifies a reward of immense honor, security, and prestige, reserved for those who have demonstrated exceptional patience and righteousness.

Role in the Surah

The High Chamber is mentioned as the specific reward for the ‘Ibad ar-Rahman (The Servants of the Most Merciful). After the long and beautiful description of their thirteen noble qualities, the Surah gives their final outcome: “Those will be awarded the high chamber for what they patiently endured, and they will be received therein with greetings and [words of] peace.” (Al-Furqan, 25:75). Their reward is directly linked to their patience (sabr), which is the foundational virtue that enabled them to embody all the other qualities.

Personality & Attributes

Al-Ghurfah is the archetype of the ultimate reward for patience and piety. It represents a station of honor, tranquility, and eternal security. It is a place where its inhabitants are not only granted bliss but are actively welcomed with greetings of peace.

Major Lessons & Morals

• The path to the highest stations in Paradise is paved with beautiful patience.
• The reward for the struggles and steadfastness of this life is an eternal state of honor and peace.
• This promise of a “high chamber” serves as a powerful motivation for believers to strive to embody the qualities of the ‘Ibad ar-Rahman.

Supporting References

The term “ghurfah” suggests a room in the upper story of a building, which in Arabian culture was the place of honor reserved for special guests. The use of this word implies that the Servants of the Most Merciful will be treated as the most honored guests in the eternal home of Paradise.

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Allah (Ar-Rahman)

Brief Biography / Background

Allah is the proper name of the One, True God. In Surah Al-Furqan, He is frequently referred to by His attribute Ar-Rahman, the Most Merciful, especially in the context of the ideal believers, who are called ‘Ibad ar-Rahman (The Servants of the Most Merciful).

Role in the Surah

Allah is the ultimate reality and actor in the Surah. He is the one who sent down “The Criterion.” He is the Creator of the heavens and the earth, the one who made the night and day succeed each other, and the one who made the sun a lamp and the moon a reflected light. He is the Lord whom the disbelievers arrogantly refuse to prostrate to. The final section of the Surah is a detailed portrait of His ideal servants, the ‘Ibad ar-Rahman, whose every action is a reflection of their relationship with Him.

Personality & Attributes

This Surah highlights Allah’s attributes as the Creator, the Sustainer, and the ultimate source of all blessings. His identity as Ar-Rahman is central. This attribute of overwhelming mercy is the foundation of the ideal believer’s character; they are servants *of the Most Merciful*, and their actions, like greeting the ignorant with peace, reflect this mercy.

Major Lessons & Morals

• Reflecting on the signs of Allah in the cosmos is a primary means of recognizing the power and mercy of the Creator.
• True servitude is to Ar-Rahman, the Most Merciful, and a believer’s character should be a reflection of this divine mercy.
• The disbelievers’ refusal to prostrate to Ar-Rahman is a sign of their deep-seated arrogance and ignorance.

Supporting References

The disbelievers’ question, “And what is the Most Merciful?” (25:60) is a pivotal moment in the Surah. Their feigned ignorance of this name, which was well-known, was an act of mockery. The Qur’an’s response is not a philosophical definition, but the entire preceding and following description of His magnificent creation and His ideal servants. The proof of Ar-Rahman is in His work and in the character of those who truly worship Him.

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The Angels (Mala’ikah)

Brief Biography / Background

The Angels (Mala’ikah) are beings of light who are the perfectly obedient servants of Allah. They carry out His commands and are part of the unseen world. In the worldview of the Makkan polytheists, they were sometimes viewed as daughters of God and objects of worship.

Role in the Surah

The Angels are mentioned in the context of the disbelievers’ arrogant demands. The deniers of the Hereafter say, “‘Why are not the angels sent down to us, or why do we not see our Lord?'” (Al-Furqan, 25:21). The Surah then provides a chilling answer to their demand. There will be a Day when they will indeed see the angels, but it will not be a happy occasion for them: “The Day they see the angels – no good tidings will there be that Day for the criminals, and [the angels] will say, ‘A barrier forbidden.'” (25:22). The angels will form a barrier, preventing them from entering Paradise.

Personality & Attributes

In this context, the Angels are the archetype of the **gatekeepers of Paradise and the harbingers of doom for the wicked**. They are the agents of divine justice who, on the Day of Judgment, will confirm the final and irreversible separation of the criminals from all that is good.

Major Lessons & Morals

• One should not arrogantly demand to see the unseen, as its manifestation may not be what one expects.
• The appearance of the angels on the Day of Judgment will be a day of “no good tidings” for the disbelievers.
• This serves as a stern warning that the time for belief is in this life, the life of the unseen test.

Supporting References

The phrase “a barrier forbidden” (hijran mahjura) was an old Arab expression used to seek protection from an impending harm. The angels will use their own expression against them, signifying that all hope is lost and the gate to mercy is now a “forbidden barrier” for them forever.

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Ashab ar-Rass (The Companions of the Rass)

Brief Biography / Background

Ashab ar-Rass, the Companions of the Rass, are an ancient people mentioned in the Qur’an who, like other nations, denied their messenger and were subsequently destroyed. The term “Rass” literally means an old well or a watering hole, suggesting they were a community centered around such a source.

Role in the Surah

They are mentioned in the list of past nations that serve as a historical warning. “And ‘Aad and Thamud and the companions of the Rass and many generations between them. And for each We presented examples, and each We destroyed with [complete] destruction.” (Al-Furqan, 25:38-39). Their role is to add to the weight of historical evidence, demonstrating that the rejection of prophets is a recurring crime with a consistent and terrible consequence.

Personality & Attributes

They are an archetype of the destroyed and forgotten nation. Little is known about them, and this obscurity is part of the lesson. They were a civilization that existed, received guidance, rejected it, and were so completely destroyed that they have become a faint memory, a testament to the transience of those who defy God.

Major Lessons & Morals

• The justice of Allah is universal and has been applied to countless nations throughout history, many of whom are not known to us.
• The silence of history regarding a particular people does not mean they did not exist; it may mean they were utterly effaced for their sins.
• A believer should learn from the known examples and take heed, knowing that the same divine laws apply to them.

Supporting References

Classical commentaries offer various theories about their identity and location, with some suggesting they were in the region of Azerbaijan or Yemen, and that their sin involved killing their prophet by throwing him into a well (“Rass”). However, the Qur’an leaves their story vague, as the specific details are not as important as the overarching moral: denial leads to destruction.

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The Barrier between the Seas (Barzakh)

Brief Biography / Background

The Barzakh is a barrier or a partition that Allah has placed between the two types of seas: the fresh, palatable water of rivers, and the salty, bitter water of the oceans. This barrier allows them to meet without mixing and losing their distinct properties.

Role in the Surah

This natural phenomenon is presented as a clear sign of Allah’s creative power and His mercy. “And it is He who has released [simultaneously] the two seas, one palatable and sweet and the other salty and bitter, and He placed between them a barrier and a partition forbidden.” (Al-Furqan, 25:53). This sign is part of a long list of proofs of the Creator’s existence and wisdom, presented to refute the claims of the polytheists.

Personality & Attributes

The Barrier is an archetype of **divine order and masterful design**. It represents the subtle but powerful laws of nature that maintain a perfect and beneficial equilibrium. It is a “partition forbidden” (hijran mahjura), signifying an impassable boundary set by divine decree.

Major Lessons & Morals

• Reflecting on natural phenomena, like the meeting of fresh and salt water at an estuary, is a path to recognizing the power and precision of the Creator.
• The universe is not a chaotic mixture but a finely-tuned system with intricate laws and boundaries.

* The God who can maintain a perfect barrier between two seas can surely maintain a barrier between truth and falsehood, and between Paradise and Hell.

Supporting References

This verse is often cited as a scientific miracle of the Qur’an. The phenomenon of a barrier forming between fresh and salt water due to differences in density, preventing them from mixing freely, is a known oceanographic reality. The Qur’an’s description of this subtle natural law is seen as a proof of its divine origin.

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The Companion of the Wrongdoer (Qarin)

Brief Biography / Background

The Qarin is a close companion or an intimate associate. In the Qur’an, this term can refer to a devilish companion who whispers evil to a person, or, as in this Surah, a wicked human companion who leads their friend astray.

Role in the Surah

This character appears in the scene of the wrongdoer’s ultimate regret on the Day of Judgment. The one who bit his hands in anguish will cry out, “‘Oh, woe to me! I wish I had not taken that one as a friend. He led me away from the remembrance after it had come to me.'” (Al-Furqan, 25:28-29). The evil companion is the one who actively encouraged the wrongdoer to reject the message of the Prophet, causing his eternal damnation.

Personality & Attributes

The Evil Companion is the archetype of the **misguiding friend and the agent of ruin**. They are characterized by their enmity to the truth and their active role in leading others away from it. The Surah concludes this scene by stating, “And ever is Satan to man a deserter,” linking the betrayal of the human companion to the ultimate betrayal of Shaytan.

Major Lessons & Morals

• The company one keeps is of critical importance and can determine one’s eternal fate.
• One must be extremely careful in choosing friends, and avoid the companionship of those who mock the religion or call to misguidance.
• On the Day of Judgment, immense regret will be felt by those who chose the friendship of the wicked over the guidance of the Messenger.

Supporting References

This powerful scene is a timeless warning about the danger of peer pressure. The wrongdoer had received the “remembrance” (the message of the Qur’an), but the influence of his evil friend was stronger. It is a lesson to always prioritize the guidance of Allah over the approval of one’s friends.

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The Disbelievers (Al-Kafirun)

Brief Biography / Background

Al-Kafirun, the disbelievers, are those who reject the clear message of Allah’s Oneness and the prophethood of His messengers. Their disbelief (kufr) is rooted in arrogance, materialism, and a refusal to use their reason to see the truth.

Role in the Surah

The disbelievers of Makkah are the primary group being addressed and refuted in this Surah. The chapter details their absurd objections: they say the Prophet is a sorcerer, that the Qur’an is a forgery, and they mock his humanity (“What is this messenger that eats food and walks in the markets?”). They demand to see angels or their Lord. They are the ones who, when told to prostrate to Ar-Rahman, mockingly ask, “And what is Ar-Rahman?” Their fate is described as the blazing Fire of Hell.

Personality & Attributes

The Disbelievers are characterized by their **arrogance, mockery, materialism, and intellectual dishonesty**. Their objections are not sincere inquiries but are excuses for their pre-existing rejection. They are described as being “like animals” in their heedlessness, or even “more astray.”

Major Lessons & Morals

• The arguments of the disbelievers are often flimsy, contradictory, and rooted in arrogance.
• The humanity of a prophet is a mercy, making him a relatable guide, not a cause for rejection.

* A heart sealed by arrogance will reject the truth no matter how clear the signs are.

Supporting References

The Surah systematically dismantles each of their objections. To their mockery of the Prophet’s humanity, it responds that all messengers before him were also men who ate food and walked in markets. To their denial of the Qur’an, it presents the magnificent signs of God in the universe as proof of the Sender’s power. The Surah is a complete refutation of their entire worldview.

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The False Deities (Alihah)

Brief Biography / Background

The False Deities (Alihah) are the idols, beings, or concepts that are worshipped by the polytheists instead of or alongside Allah. They are, by their very nature, completely powerless and a product of human invention.

Role in the Surah

The powerlessness of these false deities is a central theme. On the Day of Judgment, a confrontation will occur. Allah will ask the false deities, “‘Did you mislead My servants, or did they [themselves] stray from the way?'” (Al-Furqan, 25:17). The false deities will completely disown their worshippers, saying, “Exalted are You! It was not for us to take besides You any allies. But You provided comforts for them and their fathers until they forgot the message and became a people ruined.” (25:18). They will testify against the very people who worshipped them.

Personality & Attributes

The False Deities are the archetype of powerlessness and false hope. They are characterized by their inability to create, provide, or even answer for themselves. In the Hereafter, they become witnesses against their own followers, completing their humiliation.

Major Lessons & Morals

• All forms of shirk (polytheism) are based on a delusion, and on the Day of Judgment, all false deities will disown their worshippers.
• One must take responsibility for one’s own choices, as blaming others, even the objects of one’s worship, will be of no avail.
• The dialogue on the Day of Judgment will expose the utter foolishness of polytheism for all to see.

Supporting References

This scene is a powerful illustration of the principle that on the Day of Judgment, every soul stands alone. All the worldly alliances and dependencies, including the spiritual dependency on idols, will be severed, leaving the polytheist in a state of complete and utter abandonment.

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Harun (Aaron) `عليه السلام`

Brief Biography / Background

Harun (عليه السلام) was the brother of Prophet Musa (عليه السلام) and a prophet himself. He was known for his eloquence and was appointed by Allah to be a minister and support for Musa in his mission to Pharaoh.

Role in the Surah

Harun is mentioned alongside his brother Musa as a recipient of the “Criterion” (Al-Furqan), which is the Torah. Allah states that after sending them, He “destroyed the people who denied Our signs with [complete] destruction.” (Al-Furqan, 25:36). Harun’s role here is that of Musa’s vizier (wazir) and partner, sharing in the task of delivering the divine scripture and warning their people.

Personality & Attributes

Harun is the archetype of the righteous and supportive partner. He represents the importance of brotherhood and mutual support in the difficult task of calling a tyrannical people to the truth. He shares in the mission and is honored alongside his brother.

Major Lessons & Morals

• The burden of prophethood is often shared, and having righteous support is a great mercy from Allah.
• The divine scripture (the Criterion) is the ultimate proof against which a nation is judged.
• The denial of the clear signs brought by the messengers is the direct cause of a nation’s ruin.

Supporting References

While other Surahs detail his specific dialogues, his mention here in Surah Al-Furqan is part of the historical overview of past nations. His story, paired with Musa’s, is another powerful example used to warn the Quraysh that their denial of the Qur’an (The Criterion) would lead to a similar fate of destruction.

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The Heedless who follow the Messenger like Animals

Brief Biography / Background

This is a powerful and humbling archetype for those who reject the call of the Prophet not because of a counter-argument, but because they have abandoned the faculty of reason altogether. They exist in a state of pure, unthinking heedlessness.

Role in the Surah

This group is described in a startling and powerful analogy. After posing a rhetorical question about whether the Prophet can make the deaf or the blind hear, Allah asks, “Or do you think that most of them hear or reason? They are not except like livestock. No, they are even more astray from the way.” (Al-Furqan, 25:44).

Personality & Attributes

This archetype is characterized by a **complete abandonment of their intellect and reason**. They are like livestock in that their concerns are limited to the basic desires of eating, drinking, and sleeping, with no thought for their higher purpose or ultimate destiny. They are “more astray” because livestock follow their instincts in a way that is fitting for them, whereas these humans have abandoned the very faculty of reason that was meant to elevate them.

Major Lessons & Morals

• The faculty of reason is a divine gift, and the failure to use it to find the truth is a cause for being demoted to a station lower than that of animals.
• A life lived without reflection on one’s purpose is a life of profound misguidance.
• This is a powerful warning against a lifestyle of pure consumerism and hedonism, devoid of any spiritual or intellectual engagement.

Supporting References

This verse is one of the most severe critiques of the disbelievers in the Qur’an. It frames their disbelief not as an intellectual position, but as a complete abdication of their humanity. They have ceased to function as reasoning beings and are simply following their base desires, making them the most lost of all creatures.

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Hellfire (Jahannam)

Brief Biography / Background

Jahannam, Hellfire, is the eternal abode of punishment for the disbelievers and the wicked. The Qur’an describes it with vivid and terrifying imagery to serve as a powerful deterrent from the path of sin and rebellion.

Role in the Surah

Hellfire is personified in this Surah, depicted as a monstrous, sentient being that is eager for the criminals. “When Hell sees them from a distant place, they will hear its fury and roaring.” (Al-Furqan, 25:12). When the wrongdoers are thrown into it, bound together, they will call for their own destruction. It is the punishment that the ‘Ibad ar-Rahman pray to be saved from: “Our Lord, avert from us the punishment of Hell. Indeed, its punishment is ever-adhering; indeed, it is evil as a settlement and a residence.” (25:65-66).

Personality & Attributes

Hellfire is the archetype of inescapable, terrifying, and sentient punishment. It is not a passive place, but an active participant in the torment of its inhabitants. Its “fury and roaring” heard from a distance builds a sense of profound and escalating terror. It is the “worst” possible place to settle.

Major Lessons & Morals

• The punishment of Hell is a terrifying reality that should be feared by every soul.
• A key characteristic of the righteous is that they actively and frequently pray to Allah to be saved from the Fire.
• The descriptions of Hell are a mercy from Allah, designed to warn humanity so they can avoid this terrible fate.

Supporting References

The personification of Hell—seeing, roaring, and raging—is a powerful literary device that transforms it from a mere location into a living horror. This imagery is meant to instill a deep and visceral fear (taqwa) in the heart of the reader, motivating them towards the path of righteousness and repentance.

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The Humble Walkers

Brief Biography / Background

The Humble Walkers are the first characteristic that defines the ‘Ibad ar-Rahman (Servants of the Most Merciful). It is an archetype of the believer whose inner state of humility is reflected in their physical demeanor and their way of moving through the world.

Role in the Surah

This quality is the opening statement in the detailed portrait of the ideal believers. “And the servants of the Most Merciful are those who walk upon the earth humbly…” (Al-Furqan, 25:63). Their walk is described as “hawnan,” which implies ease, gentleness, tranquility, and a lack of arrogance or aggression. It is the first and most visible sign of their servitude to Ar-Rahman.

Personality & Attributes

This archetype is characterized by **humility, gentleness, and peaceableness**. Their physical walk is a direct manifestation of their inner state of being at peace with their Lord and with creation. They are not ostentatious, nor do they stomp on the ground with arrogance.

Major Lessons & Morals

• A believer’s faith should be reflected in their very posture and the way they carry themselves.
• Humility is the foundational characteristic of a true servant of the Most Merciful.
• One should strive to walk upon the earth with a sense of gentleness and purpose, avoiding all forms of arrogance in their gait.

Supporting References

This quality is beautifully paired with the second half of the verse: “…and when the ignorant address them, they say, ‘Peace.'” This shows that their humility is not a sign of weakness. It is a sign of strength and dignity that allows them to respond to ignorance not with anger, but with a peaceful disengagement.

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‘Ibad ar-Rahman (The Servants of the Most Merciful)

Brief Biography / Background

‘Ibad ar-Rahman is the exalted title given to the archetypal group of ideal believers. They are not just servants of Allah, but specifically servants of “The Most Merciful.” This title implies that their character is a reflection of this divine attribute of mercy, and they are its primary recipients.

Role in the Surah

They are the heroes of the final section of the Surah (verses 63-77). Their detailed portrait serves as the ultimate positive contrast to the arrogant and heedless disbelievers described earlier. The Surah presents their qualities as the practical application of the “Criterion” (Al-Furqan). Their thirteen characteristics form a complete guide to a righteous life, covering their personal demeanor, their worship, their financial habits, their social interactions, and their family aspirations. Their ultimate reward is the “high chamber” in Paradise.

Personality & Attributes

This archetype is characterized by a perfect balance of **humility, dignity, piety, moderation, integrity, and sincere devotion**. Their every action, from how they walk and speak to how they pray at night and raise their families, is governed by their consciousness of Ar-Rahman. They are the living embodiment of the Qur’anic ideal.

Major Lessons & Morals

• The path to becoming a true servant of the Most Merciful is clearly defined by a set of actionable, character-building traits.
• True faith is not a passive belief but a comprehensive way of life that manifests in humility, patience, and good conduct.
• The qualities of the ‘Ibad ar-Rahman provide a practical checklist for any believer who seeks to earn the pleasure of Allah and the highest rewards of Paradise.

Supporting References

Tafsir literature celebrates this passage as one of the most beautiful and comprehensive descriptions of the character of a true Muslim. Each quality is a subject of deep reflection, from greeting the ignorant with “peace” (a sign of dignified forbearance) to their balanced spending (a sign of economic wisdom). They are the ultimate role models for the believing community.

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The Ignorant whom the Believers greet with “Peace”

Brief Biography / Background

The Ignorant (Al-Jahilun) in this context are not those who lack knowledge, but those who act in a foolish, rash, or aggressive manner. They are the ones who try to provoke and engage the believers in pointless and harmful arguments or confrontations.

Role in the Surah

Their role is to be the foil against which the dignity and wisdom of the ‘Ibad ar-Rahman are demonstrated. The Surah describes the believers’ response to them: “…and when the ignorant address them, they say, ‘Peace’ (qalu salama).” (Al-Furqan, 25:63). The ignorant try to drag the believers down to their level of foolishness, but the believers refuse to engage.

Personality & Attributes

The Ignorant are an archetype of **foolishness, aggression, and provocation**. They are characterized by their base level of interaction, seeking to create strife and argumentation. They are the ones who represent the negative and toxic elements of society.

Major Lessons & Morals

• The correct response to an ignorant or foolish provocation is not to retaliate in kind, but to disengage with a statement of peace.
• A believer’s dignity and self-respect demand that they do not get drawn into pointless arguments and verbal brawls.
• Saying “Peace” is not a sign of weakness, but a sign of strength, wisdom, and taking the moral high ground.

Supporting References

This verse is a cornerstone of Islamic social etiquette. It teaches the believer to be a source of peace and stability in society. The response “Salama” is a declaration that “you will receive no harm from me, and I desire no engagement in this foolishness with you.” It is a peaceful, firm, and dignified exit from a toxic interaction.

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The Leaders of the Pious (Imam lil-Muttaqin)

Brief Biography / Background

This is the archetype of the highest level of spiritual leadership. To be an Imam lil-Muttaqin, a leader for the pious, is not just to be righteous oneself, but to become a role model and a guide whom other pious people look up to and emulate. It is the peak of spiritual aspiration.

Role in the Surah

This is the ultimate aspiration and prayer of the ‘Ibad ar-Rahman. After praying for righteous spouses and offspring, they raise their aspiration even higher. They pray: “Our Lord, grant us from among our wives and offspring comfort to our eyes and make us for the righteous a leader (imama).” (Al-Furqan, 25:74). Their goal is not just to be pious, but to be at the forefront of piety, leading their families and their community in righteousness.

Personality & Attributes

This archetype is characterized by its high aspiration, its sense of responsibility, and its desire to be a source of good for others. It is not a prayer for worldly power, but for leadership in piety and good deeds. It is the ultimate expression of a soul that is not content with personal salvation alone, but wants to be a means of guidance for the entire community.

Major Lessons & Morals

• A believer should have high aspirations in their relationship with Allah, not being content with the minimum, but striving for the highest ranks.
• The foundation of righteous leadership is a righteous family. The prayer for leadership comes only after the prayer for a pious household.
• True leadership in Islam is leadership of the God-conscious, a position earned through piety, not sought through politics.

Supporting References

This prayer is a beautiful example of the proactive and ambitious nature of the believer’s spirituality. It teaches that one should not be content to be a follower, but should aspire to be a leader in all that is good, setting an example for their family and the entire Ummah to follow.

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The Messenger who Eats Food and Walks in the Markets

Brief Biography / Background

This is the archetype of the human messenger, as perceived and criticized by the disbelievers. The polytheists of Makkah, in their arrogance, could not accept that a prophet of God would be a normal human being who shared in their everyday activities.

Role in the Surah

This character is the subject of one of the disbelievers’ main objections against the Prophet Muhammad ﷺ. They mockingly say, “And they say, ‘What is this messenger that eats food and walks in the markets? Why was there not sent down to him an angel to be with him a warner?'” (Al-Furqan, 25:7). Their objection is that a divine messenger should be somehow transcendent, not engaged in the mundane activities of eating and commerce.

Personality & Attributes

This archetype represents the **divinely-chosen but relatable human guide**. The Qur’an affirms the truth of their observation, but reframes it as a sign of mercy, not a flaw. Allah responds, “And We did not send before you, [O Muhammad], any of the messengers except that they indeed ate food and walked in the markets.” (25:20).

Major Lessons & Morals

• The humanity of the prophets is a fundamental aspect of their mission and is a mercy from Allah.
• A prophet who eats, sleeps, and works makes him a relatable and practical role model whose life can be emulated.
• The arguments of the disbelievers are often based on arrogant and materialistic assumptions about what a prophet should be.

Supporting References

The wisdom of sending human messengers is profound. An angel, for example, would not be a relatable guide. People could excuse themselves by saying, “We cannot be like him, he is an angel.” By sending a man who walks in the markets, Allah provides a perfect and attainable example for all of humanity to follow.

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The Moderate Spenders

Brief Biography / Background

The Moderate Spenders are the archetype of the believer who has achieved a perfect balance in their financial dealings. They are free from the twin diseases of stinginess (bukhl) and extravagance (israf).

Role in the Surah

This quality of moderation is a central characteristic of the ‘Ibad ar-Rahman. The Surah describes their financial ethic: “And [they are] those who, when they spend, are neither extravagant nor stingy, but hold a just (balance) between those [extremes].” (Al-Furqan, 25:67). This balanced approach to spending is presented as a hallmark of a righteous and wise believer.

Personality & Attributes

This archetype is characterized by **wisdom, balance, and self-control**. They are not hoarders who refuse to acknowledge the rights of others in their wealth, nor are they wasteful squanderers who spend irresponsibly. They occupy the “just balance” (qawam), the golden mean that is the path of excellence.

Major Lessons & Morals

• A believer’s financial life should be characterized by moderation, avoiding the extremes of both miserliness and extravagance.
• The Islamic economic ethic is one of a “middle path.”

* This balanced spending is a sign of a balanced and wise personality, a key trait of the Servants of the Most Merciful.

Supporting References

This principle is a cornerstone of Islamic economics. It encourages the circulation of wealth (by forbidding stinginess) while also promoting responsibility and sustainability (by forbidding wastefulness). It is a practical application of the Qur’anic concept of the “middle nation” (ummatan wasatan).

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Musa (Moses) `عليه السلام`

Brief Biography / Background

Musa (عليه السلام) is one of the five greatest messengers of Allah, sent with the Torah to the Children of Israel and to confront the tyrant Pharaoh. His story is a powerful lesson in divine support, courage, and the consequences of disbelief.

Role in the Surah

The story of Musa is mentioned as one of the historical examples of a nation that denied its messenger and was subsequently destroyed. The Surah states concisely, “And We had certainly given Moses the Scripture and appointed with him his brother Aaron as a minister. And We said, ‘Go both of you to the people who have denied Our signs.’ Then We destroyed them with [complete] destruction.” (Al-Furqan, 25:35-36).

Personality & Attributes

Musa is the archetype of the prophet who brings the “Criterion” (Al-Furqan), the divine book that separates truth from falsehood. He is a courageous messenger who, with the support of his brother, confronts the most powerful empire of his time. His people’s rejection of the signs he brought is the cause of their ruin.

Major Lessons & Morals

• The rejection of a divine scripture and the clear signs of a prophet is a crime that leads to utter destruction.
• The story of Musa and Pharaoh is a timeless warning to all arrogant powers that oppose the message of God.
• Having righteous support, like Musa had in his brother Harun, is a great blessing in the path of calling to Allah.

Supporting References

His mention here serves to reinforce the Surah’s own name, “The Criterion.” Just as Musa was given a “Criterion” (the Torah) which his people denied, the Quraysh were being given “The Criterion” (the Qur’an). The historical parallel is a clear and powerful warning of the potential consequences.

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The Night and Day (as successors)

Brief Biography / Background

The Night and the Day (Al-Layl wan-Nahar) are the two fundamental phases of the daily cycle. The Qur’an consistently presents their perfect and perpetual alternation as a profound sign of a meticulous and merciful Creator.

Role in the Surah

Their role is to be a sign for the one who wishes to be mindful and grateful. Allah describes them as succeeding one another in a perfect, continuous cycle: “And it is He who has made the night and the day in succession for whoever desires to remember or desires gratitude.” (Al-Furqan, 25:62). Their constant alternation is a perpetual opportunity for remembrance (dhikr) and gratitude (shukr).

Personality & Attributes

The Night and Day are an archetype of **divine order, consistency, and a perpetual opportunity for worship**. They represent the rhythm of life that Allah has established. For the believer, their cycle is not a mere astronomical fact, but a daily reminder and a framework for a life of devotion.

Major Lessons & Morals

• The alternation of night and day is a profound sign for those who wish to remember God and be grateful.
• If one misses an opportunity for worship or a good deed during the day, the night provides another chance, and vice-versa.
• A believer should see the passing of every night and day as a fresh opportunity to connect with their Lord.

Supporting References

This verse beautifully frames time itself as a blessing. The succession of night and day is a continuous mercy, a reset button that allows the believer to make up for what they may have missed. It turns the passage of time from a source of anxiety into a source of constant opportunity for good.

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Nuh (Noah) `عليه السلام`

Brief Biography / Background

Nuh (عليه السلام) is one of the five greatest messengers of “strong resolve.” He is renowned for his monumental patience, having preached to his people for 950 years in the face of their stubborn disbelief. He and the believers with him were the sole survivors of the great Flood.

Role in the Surah

The people of Nuh are the first historical example mentioned in the Surah of a nation that was destroyed for denying their prophet. “And the people of Noah – when they denied the messengers, We drowned them and made them for mankind a sign.” (Al-Furqan, 25:37). Their crime is described as denying “the messengers” (plural), even though they only had one, Nuh. This is to establish the principle that denying one messenger is equivalent to denying all of them, as they all bring the same core message.

Personality & Attributes

Nuh is the archetype of the **patient and persevering warner**. His people are the archetype of the stubborn and arrogant deniers who were made into a sign (‘ayah’) for all of humanity through their complete destruction.

Major Lessons & Morals

• Denying a single messenger of God is tantamount to denying the entire prophetic tradition.
• The fate of the people of Nuh is the foundational historical lesson in the Qur’an about the consequences of rejecting the call to monotheism.

* Allah makes the history of destroyed nations a “sign” for later generations to learn from.

Supporting References

The story of Nuh’s people serves as the opening argument in the historical section of the Surah. It establishes the grave reality that the rejection of the divine message is not a matter of harmless disagreement, but a crime with severe and fatal consequences.

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The One who takes Desire as his God

Brief Biography / Background

This is the archetype of the person who has completely submitted to their own whims, passions, and base desires (hawa). Their desires have become their ultimate authority, the “god” that they obey without question, overriding the guidance of revelation and reason.

Role in the Surah

This character is presented as someone who is beyond the reach of the Prophet’s guidance. Allah poses a powerful question to the Prophet Muhammad ﷺ concerning this person: “Have you seen the one who has taken as his god his own desire? Then would you be responsible for him?” (Al-Furqan, 25:43). The implication is that a person who has so fundamentally inverted their priorities, making their own ego the object of their worship, has sealed their own path to misguidance.

Personality & Attributes

This archetype is characterized by **enslavement to the self, arrogance, and a complete lack of an objective moral compass**. Their criteria for right and wrong is simply “what I want.” They are among the “most astray” because they have abandoned all external sources of guidance in favor of their own fleeting desires.

Major Lessons & Morals

• The greatest and most insidious form of idolatry is to worship one’s own desires.
• A person who is a slave to their whims cannot be guided, because their ultimate authority is their own ego, not God.
• A believer must constantly struggle against their lower self (nafs) and its desires, and submit them to the will of Allah.

Supporting References

This verse is a profound psychological insight into the nature of disbelief. It shows that at its core, much of disbelief is not an intellectual problem, but a problem of the will. It is the refusal to submit to a higher authority and the insistence on being one’s own god.

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The People of Nuh

Brief Biography / Background

The People of Nuh were the community to whom Prophet Nuh (عليه السلام) was sent. They were the first civilization after the time of Adam to fall into widespread idolatry, and they stubbornly rejected their prophet’s call for nine and a half centuries.

Role in the Surah

They are the first historical example of a disbelieving nation presented in the Surah. Their crime is stated with a specific and important phrasing: “And the people of Noah – when they denied the messengers, We drowned them…” (Al-Furqan, 25:37). By saying they denied “the messengers” (plural) when they only had one, the Qur’an establishes a crucial principle: the message of all prophets is one, so to deny one is to deny them all. Their role is to be the primary lesson of a nation made into a “sign” for all mankind.

Personality & Attributes

They are characterized by their stubbornness, arrogance, and their ultimate failure to heed centuries of warning. They are the archetypal nation of deniers who were completely destroyed by a just punishment.

Major Lessons & Morals

• The message of all prophets is a single, unified call to monotheism.
• The story of the people of Nuh is a foundational warning about the consequences of rejecting the divine call.
• Allah makes the history of destroyed nations a “sign” for later generations to learn from.

Supporting References

Their story sets the stage for the list of other destroyed nations that follows. It is the first and most powerful example of the divine sunnah (established way) of dealing with those who reject His messengers. It is a lesson that would have resonated deeply with the Prophet Muhammad ﷺ as he faced the denial of the Quraysh.

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The Prophet Muhammad (ﷺ)

Brief Biography / Background

Prophet Muhammad (ﷺ) is the final messenger of Allah, to whom the Qur’an (The Criterion) was revealed. Surah Al-Furqan was revealed to him in Makkah to defend the authenticity of his prophethood and the divine origin of his message against the specific objections of the polytheists.

Role in the Surah

He is the “Servant” (‘abd) upon whom The Criterion was sent down to be a “warner to the worlds.” The Surah directly addresses the mockery he faced, such as the complaint that he “eats food and walks in the markets.” It instructs him on how to respond to their arrogance and gives him a glimpse of the regret his own opponents will feel on the Last Day. His ultimate role is to be the living example of the ‘Ibad ar-Rahman, the Servants of the Most Merciful, whose beautiful qualities are detailed at the end of the Surah.

Personality & Attributes

As the addressee of the Surah, the Prophet ﷺ is the archetype of the **patient and dignified warner**. He is the one who embodies the command to greet the ignorant with “peace” and to repel evil with good. He is the leader of the pious, the very “Imam lil-Muttaqin” that the ‘Ibad ar-Rahman pray to be.

Major Lessons & Morals

• The humanity of a prophet is a sign of mercy and makes him a relatable role model.
• A caller to Allah should not be disheartened by mockery, but should rely on the powerful proofs of the Qur’an and the signs in the universe.

* The character of the Prophet Muhammad ﷺ is the ultimate practical application of the beautiful qualities described in the passage about the ‘Ibad ar-Rahman.

Supporting References

The Surah provides the Prophet ﷺ with a complete intellectual and spiritual toolkit. It gives him the arguments to refute the disbelievers and the character blueprint (the ‘Ibad ar-Rahman) to personally embody the message he is calling to, making him a walking, talking “Criterion.”

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The Pure Water (Ma’an Tahura)

Brief Biography / Background

Ma’an Tahura, pure water or purifying water, refers to the rain that Allah sends down from the sky. It is the source of all life and a primary symbol of divine mercy, purity, and revival.

Role in the Surah

The Pure Water is mentioned as a sign of Allah’s life-giving mercy. It is sent down for a clear purpose: “And it is He who sends the winds as good tidings before His mercy, and We send down from the sky pure water that We may bring to life thereby a dead land and give it as drink to those We created, beasts and many men.” (Al-Furqan, 25:48-49).

Personality & Attributes

Pure Water is the archetype of divine mercy, life, and purification. It is the agent of revival that transforms a dead, barren land into a living, green one. It is a direct, tangible manifestation of the mercy of Ar-Rahman, sustaining all life on earth.

Major Lessons & Morals

• The cycle of rain is a profound sign of Allah’s power to bring life from death, a direct analogy for the Resurrection.
• Just as pure water brings physical life to a dead land, the “pure water” of the Qur’an brings spiritual life to a dead heart.
• A believer should reflect on the blessing of clean water and be grateful to the One who sends it down.

Supporting References

The description of the water as “tahura” is significant. It means not only that it is pure in itself, but that it is a means of purification for other things. This parallels the role of the Qur’an, which is not only a pure revelation but is the means by which the believer purifies their own heart and soul.

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The Repentant Sinner

Brief Biography / Background

The Repentant Sinner is the archetype of the believer who, after falling into a major sin, feels remorse and turns back to Allah with sincere repentance, which involves ceasing the sin, regretting it, and resolving not to return to it, and then follows it up with faith and good deeds.

Role in the Surah

This character is described as the exception to the rule of punishment for the great sins of shirk, murder, and adultery. After mentioning the “multiplied punishment” for those who commit these sins, the Surah immediately opens the door of hope: “Except for those who repent, believe, and do righteous work; for them Allah will replace their evil deeds with good. And ever is Allah Forgiving and Merciful.” (Al-Furqan, 25:70).

Personality & Attributes

The Repentant Sinner is characterized by their **sincerity, remorse, and their active effort to reform**. They are not defined by their past mistakes but by their present and future commitment to righteousness. They are the ultimate recipients of Allah’s transformative mercy.

Major Lessons & Morals

• No sin is too great to be forgiven if it is followed by sincere repentance, faith, and righteous action.
• The mercy of Allah is so vast that He does not just forgive the evil deeds of a repentant person, He actively replaces them with good deeds on their record.
• True repentance is not just a feeling of regret but a complete change in one’s life direction, from disobedience to obedience.

Supporting References

The promise that Allah will “replace their evil deeds with good” is one of the most hopeful statements in the entire Qur’an. It is the ultimate manifestation of the transformative power of sincere repentance (tawbah). It teaches that turning back to Allah can completely re-write a person’s spiritual history, turning their greatest liabilities into their greatest assets.

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The Shadow (Adh-Dhill)

Brief Biography / Background

Adh-Dhill, the Shadow, is a common natural phenomenon. The Qur’an presents it not as a mere absence of light, but as a subtle and complex creation of Allah, a sign of His intricate control over the cosmos.

Role in the Surah

The Shadow is presented as a profound sign for those who reflect upon the power of their Lord. The Surah poses a series of questions to draw attention to its miraculous nature: “Have you not considered your Lord – how He extends the shadow? And if He willed, He could have made it stationary. Then We made the sun for it an indication. Then We an nihilate it with an easy annihilation.” (Al-Furqan, 25:45-46).

Personality & Attributes

The Shadow is an archetype of a subtle, dynamic, and divinely-controlled sign. It is not static, but is in constant, predictable motion. Its very existence and movement are dependent on the sun, and it is effortlessly withdrawn by the command of Allah. It is a testament to the intricate and subtle physics of the universe designed by God.

Major Lessons & Morals

• Even the most mundane phenomena, like the movement of a shadow, are profound signs of Allah’s power and wisdom for those who reflect.
• The interconnectedness of creation (the shadow is an “indication” of the sun) points to a single, unified designer.

* The ease with which Allah controls these vast systems should inspire awe and humility in the observer.

Supporting References

This passage is a beautiful example of the Qur’an’s method of “natural theology.” It encourages a scientific and contemplative mindset, urging the reader to look at the world around them and to see in its laws and phenomena the undeniable fingerprint of a masterful Creator.

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The Sun and Moon (Siraj wa Qamar Munir)

Brief Biography / Background

The Sun (Ash-Shams) and the Moon (Al-Qamar) are the two great luminaries of the sky. The Qur’an makes a precise and beautiful distinction between their natures, highlighting the perfection of the divine design.

Role in the Surah

They are mentioned as part of the magnificent cosmic tapestry created by Allah. “Blessed is He who has placed in the sky great stars and placed therein a [burning] lamp and a moon giving light.” (Al-Furqan, 25:61). The Sun is described as a “Siraj,” which means a burning lamp or a source of its own light and heat. The Moon is described as “Munir,” which means it gives or reflects light.

Personality & Attributes

The Sun is an archetype of a **source of light and energy**. The Moon is an archetype of a **reflector of light and a luminary of the night**. Together, they represent the perfect, complementary design of the celestial bodies, each with its own unique function to illuminate the world.

Major Lessons & Morals

• The precise and distinct nature of the celestial bodies is a sign of a wise and powerful Creator.
• The Qur’an’s use of different words for the light of the sun and the moon is a sign of its divine origin and scientific accuracy.
• Contemplating the beauty and function of the sun and moon should lead a person to glorify the one who placed them in the sky.

Supporting References

This verse is another example of the Qur’an’s subtle scientific accuracy. It uses different words for the light of the sun and moon, correctly distinguishing between a body that generates its own light and heat (Siraj) and a body that reflects light from another source (Munir). This distinction was not something that could have been definitively known through the empirical science of the 7th century.

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Thamud (The People of Salih)

Brief Biography / Background

The people of Thamud were an ancient Arab tribe who came after the people of ‘Ad. They were famous for their architectural and engineering prowess, specifically their skill in carving elaborate homes directly into the rock faces of mountains. Prophet Salih (عليه السلام) was sent to them.

Role in the Surah

Thamud is mentioned in the list of past nations who denied their messengers and were consequently destroyed. “And ‘Aad and Thamud and the companions of the Rass and many generations between them… each We destroyed with [complete] destruction.” (Al-Furqan, 25:38-39). Their story is another piece of historical evidence presented to the Quraysh to warn them of the consequences of their own denial.

Personality & Attributes

The broader Qur’anic story portrays Thamud as arrogant, defiant, and ungrateful. They were proud of their ability to carve mountains but failed to be grateful to the One who gave them this strength. Their destruction by a mighty blast is a testament to the futility of worldly power against the divine decree.

Major Lessons & Morals

• No amount of technological skill or fortified homes can protect a nation from the punishment of Allah if they are arrogant and disobedient.
• The destruction of Thamud is a sign and a lesson for all future generations.
• The pattern of denial followed by destruction is a consistent and unavoidable law of God (sunnatullah).

Supporting References

Like the people of ‘Ad, the ruins of Thamud’s dwellings in Al-Hijr were known to the Arabs who traveled the trade routes. The Qur’an’s reference to them was therefore not an abstract story, but a direct call to reflect on the tangible, visible evidence of the fate of those who came before them.

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Those who do not Witness Falsehood

Brief Biography / Background

This is the archetype of the believer who possesses a high degree of integrity and moral purity. They not only abstain from speaking falsehood themselves, but they refuse to even be present in gatherings where falsehood, vanity, and sin are taking place.

Role in the Surah

This is one of the noble characteristics of the ‘Ibad ar-Rahman (Servants of the Most Merciful). “And [they are] those who do not witness falsehood…” (Al-Furqan, 25:72). The term for falsehood, “az-zur,” is comprehensive, referring to shirk, lies, slander, and any gathering that is based on disobedience to Allah.

Personality & Attributes

This archetype is characterized by its **integrity, purity, and its active protection of its own spiritual well-being**. They understand that one’s environment has a powerful effect on the heart, so they consciously avoid places and situations that are characterized by falsehood and sin. They have too much self-respect to sit in a مجلس (gathering) of vanity.

Major Lessons & Morals

• A true believer must avoid gatherings where lies, slander, and sinful activities are taking place.
• Protecting one’s hearing and sight from falsehood is just as important as protecting one’s tongue from speaking it.
• This quality is a sign of a person who takes their faith seriously and actively guards their heart from corrupting influences.

Supporting References

This verse is beautifully complemented by the second half: “…and when they pass by ill speech, they pass by with dignity.” This creates a complete picture. They do not seek out falsehood, and if they happen to encounter it by chance, they do not engage but simply pass by with their dignity intact. They are above the fray.

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Those who pass by Ill Speech with Dignity

Brief Biography / Background

This is the archetype of the believer who combines purity with dignity. When they inadvertently encounter vain, foolish, or sinful speech (laghw), they do not engage, participate, or become enraged. Instead, they simply and gracefully remove themselves from the situation.

Role in the Surah

This is a defining characteristic of the ‘Ibad ar-Rahman, directly following the quality of not witnessing falsehood. “…and when they pass by ill speech (al-laghw), they pass by with dignity (kirama).” (Al-Furqan, 25:72). This describes their response when they cannot avoid encountering foolishness.

Personality & Attributes

This archetype is characterized by its **dignity, self-respect, and wisdom**. They are “kiram” (noble, dignified). They recognize that engaging with foolishness is a waste of time and a compromise of one’s own integrity. Their response is not one of arrogant dismissal, but of graceful and noble disengagement.

Major Lessons & Morals

• A believer should have too much self-respect to get dragged into pointless arguments or vulgar conversations.
• The dignified response to foolishness is not to stoop to its level, but to rise above it and pass by.
• This quality, combined with greeting the ignorant with “peace,” forms a complete methodology for dealing with the negative and toxic speech in society.

Supporting References

This verse provides a practical guide for navigating a world filled with “laghw.” The servant of the Most Merciful is not expected to live in a bubble, but when they do encounter the inevitable foolishness of the world, their response is one that maintains their own purity and honor.

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Those who pray for Righteous Families

Brief Biography / Background

This is the archetype of the believer who understands that their spiritual well-being is deeply connected to the well-being of their family. They are not content with their own personal righteousness but actively pray and strive for their spouses and children to be righteous as well.

Role in the Surah

This is the penultimate characteristic described of the ‘Ibad ar-Rahman. It is a beautiful and comprehensive prayer for the family: “And those who say, ‘Our Lord, grant us from among our wives and offspring comfort to our eyes…'” (Al-Furqan, 25:74). The phrase “comfort to our eyes” (qurrata a’yun) is a profound Arabic expression that means a source of deep, lasting joy and contentment—the kind that brings cool, happy tears to the eyes.

Personality & Attributes

This archetype is characterized by their **family-oriented piety, their loving concern, and their high aspirations**. They understand that a righteous family is the greatest blessing of this world. Their prayer is not for worldly success for their family, but for them to be a source of spiritual joy.

Major Lessons & Morals

• A central concern for every believer should be the spiritual well-being of their spouse and children.
• The most powerful tool for ensuring a righteous family is sincere and constant supplication to Allah.
• The greatest joy a believer can experience is to see their own family devoted to the worship of Allah.

Supporting References

This prayer is immediately followed by the prayer to be made “a leader for the pious.” This sequence is deeply instructive. It teaches that one cannot aspire to be a leader for the broader community of the righteous until one has first made the effort and the prayer to be a righteous leader within their own household. True leadership begins at home.

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Those who spend the Night in Worship

Brief Biography / Background

This is the archetype of the devoted worshipper whose connection with Allah is so deep that they sacrifice a portion of their sleep to stand in prayer and prostration before their Lord. This act of night prayer (Tahajjud) is considered one of the most beloved acts of worship.

Role in the Surah

This quality is the third defining characteristic of the ‘Ibad ar-Rahman, highlighting their personal and private devotion to Allah. “And those who spend [part of] the night before their Lord prostrating and standing [in prayer].” (Al-Furqan, 25:64). This comes after describing their public demeanor (walking humbly, speaking peace), showing that their beautiful outward character is nourished by their secret, nightly communion with their Creator.

Personality & Attributes

This archetype is characterized by their **sincere devotion, discipline, and love for Allah**. They find their comfort not in their beds, but in conversation with their Lord during the quiet solitude of the night. Their worship is not for show, but is a private and intimate act between them and their Creator.

Major Lessons & Morals

• The night prayer is a key characteristic of the most sincere and devoted servants of Allah.
• A believer’s public conduct should be fueled and sustained by their private acts of worship.
• Sacrificing sleep for the sake of worshipping Allah is a sign of true love and devotion.

Supporting References

This verse is beautifully connected to the one that follows, where they pray to be saved from the punishment of Hell. It shows that their night prayers are not a source of arrogance, but are born from a deep sense of humility and a healthy fear of the Hereafter. They stand at night out of love for their Lord and fear of His punishment.

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The Wrongdoer who bites his Hands

Brief Biography / Background

This is a powerful archetype of the person who experiences the most profound and futile regret on the Day of Judgment. Biting on one’s hands is a classic Arab expression of the deepest possible remorse and helplessness.

Role in the Surah

This character is depicted in a vivid scene from the Last Day. He is the one who rejected the path of the Messenger in this life and will be overwhelmed with sorrow when he sees the consequences. “And the Day the wrongdoer will bite on his hands he will say, ‘Oh, I wish I had taken with the Messenger a way. Oh, woe to me! I wish I had not taken that one as a friend.'” (Al-Furqan, 25:27-28).

Personality & Attributes

In this life, he was arrogant and heedless. In the Hereafter, he is the archetype of **absolute regret, sorrow, and self-blame**. He is characterized by his agonizing realization of his own foolishness. He understands, far too late, that he chose the worst possible path and the worst possible company.

Major Lessons & Morals

• The greatest regret a person can ever feel is the regret of not having followed the path of the Messenger of Allah.
• The wrong company can lead a person to eternal ruin.
• This scene should serve as a powerful motivation for a believer to hold fast to the way of the Prophet ﷺ and to choose their friends wisely, before they reach the Day where regret is of no benefit.

Supporting References

This scene is a direct warning to the opponents of the Prophet ﷺ in Makkah, some of whom were prevented from accepting Islam due to their loyalty to their evil companions and friends among the leaders of Quraysh. The verse paints a picture of their future reality, a last-ditch effort to awaken them from their heedlessness.