⚖️ Verse 25:1-3 — The Criterion from the King: Establishing Divine Authority

Estimated placement in timeline: Mid-Meccan Period — Confidence: High.

Context & Events (Asbab al-Nuzul): The Surah opens with a majestic declaration of Allah’s blessedness and sovereignty. It immediately introduces the Qur’an by its title and function: `Al-Furqan`, the Criterion sent down upon His servant to be a warner to the worlds. This opening was a direct response to the intellectual chaos of Makkah, where the Quraysh were challenging the very source of the revelation. By starting with a powerful statement of God’s absolute kingship over the heavens and earth, and His transcendence (having no son or partner), the Surah establishes an unshakeable foundation of authority. The Qur’an isn’t just a book; it’s a royal decree from the sole Sovereign of the universe.

Referenced Timeline: The Continuous Present (a statement of divine reality).

Blessed is He who sent down the Criterion upon His servant that he may be to the worlds a warner – He to whom belongs the dominion of the heavens and the earth and who has not taken a son and has not had a partner in dominion… (25:1-2)

• Primary evidence: The forceful declaration of Tawhid and the introduction of the Qur’an’s purpose are hallmarks of Meccan surahs aimed at establishing the foundations of the faith against polytheistic challenges.
• Classical tafsir: Ibn Kathir explains that `Al-Furqan` is the criterion that separates truth from falsehood, guidance from misguidance, and lawful from unlawful. He stresses that the opening verses are a comprehensive refutation of all forms of `shirk` that the polytheists engaged in.

• Location/Context: Makkah
• Primary Actors: Allah (SWT), Prophet Muhammad (ﷺ)
• Function in Narrative: Overture; Establishing the authority of the Qur’an by establishing the authority of God
• Evidence Level: High – The content and style are quintessentially Meccan, addressing the core theological disputes of that period.

📝 Verse 25:4-6 — “Legends of the Ancients”: Refuting the Plagiarism Charge

Estimated placement in timeline: Mid-Meccan Period — Confidence: High.

Context & Events (Asbab al-Nuzul): After the majestic opening, the Surah immediately pivots to the first specific accusation of the Quraysh. “And those who disbelieve say, ‘This is not but a falsehood he has invented, and other people have helped him at it.'” They further claimed it was `asatir al-awwalin` (“legends of the ancients”) that he had “written down, and they are dictated to him morning and evening.” This was a direct charge of plagiarism and conspiracy, suggesting the Prophet (ﷺ) was being fed information by foreigners (like Christians or Jews). The divine response is a swift and powerful challenge: “Say, ‘[The Qur’an] has been sent down by Him who knows the secret [within] the heavens and the earth.'”

Referenced Timeline: Contemporary Makkah (7th Century CE).

• Primary evidence: The specific charge of the Qur’an being “legends of the ancients” is a historically documented accusation from the Sira, making this a direct, real-time rebuttal.
• Classical tafsir: Tafsirs like al-Tabari identify figures like An-Nadr ibn al-Harith as the main proponents of this argument. The verse’s response, pointing to God’s knowledge of the “secret,” is explained as referring to the Qur’an’s content about the unseen, past and future, which no human could possibly know.

• Location/Context: Makkah
• Primary Actors: The Quraysh, Prophet Muhammad (ﷺ)
• Function in Narrative: Rebutting the accusation that the Qur’an was invented or plagiarized
• Evidence Level: Very High – Directly quotes and refutes a specific, historically attested accusation made by the Meccan polytheists.

🛒 Verse 25:7-11 — “A Messenger Who Eats Food?”: The Objection to a Human Prophet

Estimated placement in timeline: Mid-Meccan Period — Confidence: Very High.

Context & Events (Asbab al-Nuzul): The Surah now tackles the next major objection of the Quraysh, one rooted in their arrogance and materialistic expectations. “And they say, ‘What is this messenger who eats food and walks in the markets?'” To them, a true messenger of God should be an otherworldly being, an angel, or at least a king with a visible treasure and a magnificent garden. Their complaint was that Muhammad (ﷺ) was simply too… human. He ate like them, worked like them, and lived among them. These verses address this by establishing a universal principle: all messengers before him were also human, ate food, and walked in the markets. Their humanity was not a weakness, but a necessary part of their mission to be relatable role models.

Referenced Timeline: Contemporary Makkah (7th Century CE).

And they say, “What is this messenger who eats food and walks in the markets? Why was there not sent down to him an angel to be with him a warner?” (25:7)

• Primary evidence: This specific objection is one of the most frequently addressed in the Qur’an’s Meccan surahs, indicating it was a central and persistent argument of the disbelievers.
• Classical tafsir: Al-Qurtubi points out the wisdom of sending human messengers: only a human can truly demonstrate how to live a human life according to divine law. An angel could not be a practical example for navigating the trials of family, hunger, and society.

• Location/Context: Makkah
• Primary Actors: The Quraysh elite, Prophet Muhammad (ﷺ)
• Function in Narrative: Refuting the objection to the Prophet’s humanity and materialism
• Evidence Level: Very High – This is a direct response to a core polemical argument of the Quraysh, attested throughout the Qur’an and Sira.

🔥 Verse 25:12-16 — The Roar of the Fire & The Believer’s Paradise

Estimated placement in timeline: Mid-Meccan Period — Confidence: High.

Context & Events (Asbab al-Nuzul): After addressing the disbelievers’ worldly objections, the Surah now transports them to the horrifying reality of the Hereafter. It paints a vivid, sensory picture of Hellfire. It’s not a passive entity; it’s alive. “When the Hellfire sees them from a distant place, they will hear its fury and roaring.” They will be thrown into it, chained together, and will call for their own destruction, but it will be too late. This terrifying scene is then immediately contrasted with the serene and beautiful promise made to the righteous: the “Garden of Eternity,” where they will have whatever they desire, a binding promise from Allah.

Referenced Timeline: Eschatological Time (The Day of Judgment and the Hereafter).

• Primary evidence: The use of vivid, contrasting imagery of Heaven and Hell is a primary tool of Meccan surahs to instill belief in the afterlife and motivate righteous behavior.
• Classical tafsir: Ibn Kathir explains that Hellfire’s ability to “see” them and “roar” at them signifies its anger on behalf of its Lord against those who disbelieved in Him. It is an active agent of God’s wrath.

• Location/Context: Makkah
• Primary Actors: The Disbelievers, The Righteous
• Function in Narrative: Motivating belief through a stark contrast between the fates of the two groups
• Evidence Level: High – The content is a classic example of Qur’anic eschatology, a core component of the Meccan message.

❓ Verse 25:17-20 — The Betrayal of the Worshipped: A Divine Courtroom Drama

Estimated placement in timeline: Mid-Meccan Period — Confidence: High.

Context & Events (Asbab al-Nuzul): The Surah presents another scene from the Day of Judgment, this time a courtroom drama. Allah will gather the polytheists and the beings they worshipped besides Him (such as angels, righteous men, or idols). He will ask the worshipped beings, “Did you mislead My servants, or did they stray from the path themselves?” The worshipped beings will completely disown their followers, saying, “Exalted are You! It was not for us to take besides You any allies. But You provided comforts for them… and they became a ruined people.” This was a devastating message for the Quraysh, whose entire religious system was based on these intermediaries. The passage concludes by circling back to the “human messenger” argument, reiterating that all prophets ate food and walked in markets, reinforcing the earlier point.

Referenced Timeline: Eschatological Time (The Day of Judgment).

• Primary evidence: The theme of the disavowal by false gods on the Day of Judgment is a recurring Qur’anic argument against `shirk`, used to show its ultimate futility.
• Classical tafsir: Al-Tabari explains that this dialogue will increase the sorrow and regret of the polytheists to the highest degree, as they will see their lifelong devotion and hope turn to dust and become an argument against them.

• Location/Context: Makkah
• Primary Actors: Allah (SWT), The Polytheists, Their false deities
• Function in Narrative: Demonstrating the ultimate futility and betrayal of `shirk`
• Evidence Level: High – This argument is a cornerstone of the Qur’an’s anti-polytheistic polemic, perfectly suited for the Meccan context.

👼 Verse 25:21-24 — “Why Don’t We See the Angels?”: The Arrogant Demand

Estimated placement in timeline: Mid-Meccan Period — Confidence: High.

Context & Events (Asbab al-Nuzul): The Surah addresses another specific demand of the arrogant Meccan leaders. Not content with a human messenger, they demanded a more spectacular sign: “Why are not angels sent down to us, or why do we not see our Lord?” This was not a sincere request for proof, but a challenge born of immense pride. The divine response is chilling. The verse states that “The Day they see the angels, there will be no good tidings for the criminals.” The seeing of angels, for a disbeliever, will not be a moment of wonder, but the moment of their death or the start of their punishment. The passage then describes their deeds on that day as being rendered `haba’an manthura`—”scattered dust,” completely worthless.

Referenced Timeline: Contemporary Makkah (the demand) & Eschatological Time (the consequence).

The Day they see the angels – no good tidings will there be that day for the criminals, and [the angels] will say, “[All good is] forbidden, prohibited.” And We will proceed to what they have done of deeds and make them scattered dust. (25:22-23)

• Primary evidence: The specific demand to see angels is a recurring arrogant challenge from the Quraysh that the Qur’an addresses in multiple Meccan surahs.
• Classical tafsir: Ibn Kathir explains that the disbelievers will only see the angels at the moment of death, when the angel of death comes to take their soul, or on the Day of Judgment, when the angels of punishment descend. In either case, it is not a happy meeting.

• Location/Context: Makkah
• Primary Actors: The Quraysh elite
• Function in Narrative: Rebutting the demand to see angels and warning of the worthlessness of deeds without faith
• Evidence Level: High – This is a direct response to a specific, documented demand from the Prophet’s (ﷺ) opponents.

☁️ Verse 25:25-29 — The Day of Regret: Biting the Hands in Grief

Estimated placement in timeline: Mid-Meccan Period — Confidence: High.

Context & Events (Asbab al-Nuzul): The Surah continues its powerful depiction of the Day of Judgment. It describes the heavens being split open with clouds and the angels descending in ranks. On that day, the true dominion will belong to Allah. The focus then zooms in on the intense, personal regret of the wrongdoer, who will be “biting on his hands” in anguish, crying, “Oh, I wish I had taken with the Messenger a way! Oh, woe to me! I wish I had not taken so-and-so for a friend.” This was a direct and poignant message to the people of Makkah, where social pressure and loyalty to influential, disbelieving friends (like Ubayy ibn Khalaf, often cited as the context) were major barriers to accepting Islam.

Referenced Timeline: Eschatological Time (The Day of Judgment).

And the Day the wrongdoer will bite on his hands [in regret] he will say, “Oh, I wish I had taken with the Messenger a way. Oh, woe to me! I wish I had not taken so-and-so as a friend.” (25:27-28)

• Primary evidence: The focus on social pressure and the influence of evil companions is a direct reflection of the social realities of Makkah, where tribal and peer loyalty were paramount.
• Classical tafsir: As-Suyuti and other commentators narrate that these verses were revealed concerning ‘Uqbah ibn Abi Mu’ayt, who was close to accepting Islam but was dissuaded by his close friend, the staunch enemy of Islam, Ubayy ibn Khalaf. ‘Uqbah’s choice to please his friend led to his death as a disbeliever.

• Location/Context: Makkah
• Primary Actors: Disbelievers on Judgment Day, their evil companions
• Function in Narrative: A powerful warning about the danger of evil companionship and social pressure
• Evidence Level: High – Strongly supported by specific Asbab al-Nuzul reports concerning named individuals.

📖 Verse 25:30-34 — “They Have Taken This Qur’an as a Thing Abandoned”

Estimated placement in timeline: Mid-Meccan Period — Confidence: High.

Context & Events (Asbab al-Nuzul): This section contains the poignant complaint of the Prophet (ﷺ) on the Day of Judgment: “And the Messenger will say, ‘O my Lord, indeed my people took this Qur’an as a thing abandoned.'” This refers to the Quraysh’s attitude. They didn’t just disagree with the Qur’an; they actively boycotted it, mocked it, and made noise to prevent others from hearing it. The Surah then consoles the Prophet (ﷺ) by reminding him that every prophet had enemies from among the criminals. It also addresses their complaint about the Qur’an’s piecemeal revelation: “Why was the Qur’an not sent down to him all at once?” The divine answer is that it was revealed gradually “to strengthen your heart thereby,” and to reveal it in a measured, progressive way.

Referenced Timeline: Eschatological Time (the complaint) & Contemporary Makkah (the context).

• Primary evidence: The complaint about piecemeal revelation is a specific, sophisticated objection that would arise in the context of ongoing debates, fitting the mid-to-late Meccan period.
• Classical tafsir: Ibn Kathir explains the wisdom of gradual revelation in detail: it provided constant spiritual reinforcement for the Prophet (ﷺ), made the message easier for people to memorize and understand, and allowed the laws to be implemented in a practical, step-by-step manner.

• Location/Context: Makkah
• Primary Actors: Prophet Muhammad (ﷺ), The Quraysh
• Function in Narrative: Consoling the Prophet, explaining the wisdom of gradual revelation
• Evidence Level: High – Directly addresses a specific and documented theological/methodological question raised by the Prophet’s opponents.

💥 Verse 25:35-44 — The Hall of the Doomed: A Rapid Review of History

Estimated placement in timeline: Mid-Meccan Period — Confidence: High.

Context & Events (Asbab al-Nuzul): After systematically refuting the Quraysh’s arguments, the Surah now presents the historical evidence for the consequences of disbelief. It goes on a rapid-fire tour of destroyed nations: the people of Musa (Pharaoh and his hosts), the people of Nuh who were drowned, the peoples of ‘Ad and Thamud, the Companions of the Rass, and “many generations between them.” Each was warned, and each was ultimately destroyed (`tabbarna tatbira` – a total destruction). This was a direct and terrifying warning to the Meccans, showing them the `sunnatullah` (divine pattern) that they were currently invoking upon themselves. The passage ends with a scathing critique of those who take their own “desire as a god,” describing them as being like cattle, or even worse.

Referenced Timeline: The Age of Prophets.

• Primary evidence: The use of historical examples of destroyed nations as a warning (`indhar`) is a primary rhetorical strategy of Meccan surahs.
• Classical tafsir: Al-Tabari emphasizes that the purpose of listing these nations is to console the Prophet (ﷺ) by showing him he is not the first to be rejected, and to warn the Quraysh that the same fate that befell those who were far more powerful than them could easily befall them.

• Location/Context: Makkah
• Primary Actors: Past Prophets and their peoples, The Quraysh
• Function in Narrative: Providing historical proof of the consequences of disbelief
• Evidence Level: High – This method of historical argumentation is a defining feature of the Qur’an’s Meccan discourse.

☀️ Verse 25:45-52 — The Signs of the Merciful: Proofs in the Natural World

Estimated placement in timeline: Mid-Meccan Period — Confidence: High.

Context & Events (Asbab al-Nuzul): The Surah now shifts from the proofs of divine justice in history to the proofs of divine mercy and power in the natural world. It invites the listener to reflect on a series of observable miracles: the extending of the shadow, the night as a rest and the day as a resurrection, the winds as glad tidings before the rain, the sending of pure water to revive a dead land, and the creation of the two seas (fresh and salt) with a barrier between them. Each of these is presented as a sign for those who are willing to reflect, a testament to the power and benevolence of the One God. This section serves to soften the heart after the harsh warnings of destruction.

Referenced Timeline: The Continuous Present (observable natural phenomena).

And it is He who has released [simultaneously] the two seas, one fresh and sweet and one salty and bitter, and He placed between them a barrier and a complete partition. (25:53)

• Primary evidence: The “cosmological argument,” or using signs in nature to prove God’s existence and attributes, is a foundational element of Meccan surahs.
• Classical tafsir: Ibn Kathir explains that each of these signs is a proof of Allah’s ability to create, to sustain, and to resurrect. The revival of a “dead land” with rain is presented as a direct analogy for the resurrection of the dead.

• Location/Context: Makkah
• Primary Actors: Allah (as Creator), The Natural World
• Function in Narrative: Demonstrating divine power and mercy through signs in creation
• Evidence Level: High – This is a classic Meccan rhetorical strategy, using universally observable phenomena to make its case.

💧 Verse 25:53-62 — From Water to Worship: The Signs of a Merciful Lord

Estimated placement in timeline: Mid-Meccan Period — Confidence: High.

Context & Events (Asbab al-Nuzul): This section continues the demonstration of Allah’s power and mercy. It mentions the creation of human beings from “water” (sperm) and the establishment of kinship through lineage and marriage. It then contrasts this creative power with the impotence of the idols the Meccans worshipped. The verses affirm the Prophet’s (ﷺ) universal mission as a “bringer of good tidings and a warner” and command him to seek no wage, but to call people to take a path to their Lord. The passage concludes by highlighting more cosmic signs: the sun and moon as lamps, the alternation of night and day, all for “whoever desires to be reminded or desires gratitude.”

Referenced Timeline: The Continuous Present (natural and social phenomena).

• Primary evidence: The combination of cosmological signs, refutation of shirk, and consolation for the Prophet are the three pillars of Meccan surah structure, all present here.
• Classical tafsir: Al-Tabari connects the command to “put your trust in the Ever-Living” with the command not to fear the plots of the polytheists. Their power is temporary and they will die, but Allah’s power is eternal and His support is all that is needed.

• Location/Context: Makkah
• Primary Actors: Allah (as Creator), Prophet Muhammad (ﷺ), The Disbelievers
• Function in Narrative: Synthesizing various proofs for Tawhid and encouraging trust in God
• Evidence Level: High – The thematic content is a perfect representation of the core Meccan message.

🚶 Verse 25:63-67 — The Servants of the Merciful, Part 1: Walking in Humility

Estimated placement in timeline: Mid-Meccan Period — Confidence: High.

Context & Events (Asbab al-Nuzul): The Surah now makes its final, beautiful pivot. After all the intense debate and refutation, it concludes by painting a detailed portrait of the ideal human beings produced by this `Furqan` (Criterion). These are the `’Ibad-ur-Rahman`—the Servants of the Most Merciful. This was the positive alternative to the arrogant, heedless culture of the Quraysh. The first qualities mentioned are their public demeanor: they “walk upon the earth in humility, and when the ignorant address them, they say, ‘[Peace].'” And their private devotion: they “spend the night before their Lord, prostrating and standing.” The final quality in this section is their financial moderation: “they are not excessive nor are they stingy, but are, between that, justly moderate.”

Referenced Timeline: The Continuous Present (the ideal character of a believer).

And the servants of the Most Merciful are those who walk upon the earth in humility, and when the ignorant address them [harshly], they say, “[Peace].” (25:63)

• Primary evidence: The focus on building a distinct moral character (`akhlaq`) as a form of spiritual resistance is a key feature of the Meccan period. This is the most detailed and beloved of such descriptions.
• Classical tafsir: Ibn Kathir explains that “saying, ‘Peace'” does not mean giving the full Islamic greeting to a hostile disbeliever, but rather responding with gentle words that do not invite further sin or argument, thereby protecting oneself from their foolishness.

• Location/Context: Makkah
• Primary Actors: The Servants of the Most Merciful (`’Ibad-ur-Rahman`)
• Function in Narrative: Presenting the ideal character of the true believer
• Evidence Level: High – This passage is universally recognized as a foundational description of Islamic character, perfectly suited to the Meccan context of character-building.

🙏 Verse 25:68-77 — The Servants of the Merciful, Part 2: Purity and Repentance

Estimated placement in timeline: Mid-Meccan Period — Confidence: High.

Context & Events (Asbab al-Nuzul): The description of the `’Ibad-ur-Rahman` continues, now focusing on the major sins they avoid: `shirk` (polytheism), murder, and `zina` (unlawful sexual intercourse). The Surah states that whoever commits these will meet a “multiplied punishment.” However, it immediately opens the vast door of divine mercy with the powerful exception: “Except for those who repent, believe, and do righteous work. For them Allah will replace their evil deeds with good.” This was a message of immense hope, particularly for new converts who came from a `jahili` past filled with these very sins. The list concludes with other noble qualities: they do not bear false witness, and when they pass by `laghw` (vain speech/activity), they pass with dignity. The final verses contain their beautiful, family-oriented prayer: “Our Lord, grant us from among our wives and offspring comfort to our eyes and make us an example for the righteous.”

Referenced Timeline: The Continuous Present (the ideal character of a believer).

For them Allah will replace their evil deeds with good. And ever is Allah Forgiving and Merciful. (25:70)

• Primary evidence: The balance between establishing firm prohibitions (against major sins) and offering a path of redemptive repentance was crucial for attracting converts and building a healthy community in Makkah.
• Classical tafsir: Commentators have discussed the meaning of “replacing evil deeds with good” in depth. Some say it means their bad deeds are literally replaced with good deeds on their record. Others, like Ibn Kathir, explain it means Allah grants them the `tawfiq` (ability) to do good deeds in the place of the bad deeds they used to do, transforming their character for the better.

• Location/Context: Makkah
• Primary Actors: The Servants of the Most Merciful (`’Ibad-ur-Rahman`)
• Function in Narrative: Concluding the portrait of the ideal believer, emphasizing repentance and aspiration
• Evidence Level: High – This comprehensive moral and spiritual framework is a perfect conclusion to the Surah’s arguments, offering the positive ideal after deconstructing the negative reality of the disbelievers.