Surah Al-Furqan

Its purpose is to warn all those who are accountable about what Allah, glorified and exalted is He, has of comprehensive power, which necessitates complete knowledge, indicated by this clear Qur'an. This implies that there is no creator other than Him, so He is the truth, and what is besides Him is falsehood. The naming of it as Al-Furqan is a clear indication of that. For the Book was revealed only to differentiate between the ambiguous matters and to distinguish the truth from falsehood. "So that he who perishes may perish by clear evidence, and he who lives may live by clear evidence" [Al-Anfal: 42]. Thus, no one will have an argument against Allah. In the name of Allah, "to whom belongs the decisive proof, due to the encompassing of His greatness, and the comprehensiveness of His knowledge and power." The Most Gracious, "who has encompassed with His blessings both the believers and the disbelievers." The Most Merciful, "who has chosen whom He wills from His servants for garments of pleasure.

When He, glorified and exalted is He, concluded that with the vastness of dominion, the comprehensiveness of knowledge, and the glorification of the Messenger, and the threat to those who exceed the limits, He began this with something similar to that in a manner - while being greater than it - which is a proof for it. He said, "Blessed is He," meaning He has established a permanence with the goodness and blessings by which mercy has preceded anger, and the exaltation in attributes and actions. There is no permanence that can compare to it, and that cannot be so except by the completion of His power, and His power cannot be complete except by the comprehensiveness of His knowledge. This action is obedient to "Blessed" and is specific to Allah, the Exalted; it has not been used for anyone else. Therefore, it does not turn to a future or a name of a doer. Then He described His noble self with what indicates that, saying: "Who."

And when the repetition of the warning - which is the purpose of the Surah - is more beneficial, and its differentiation in successive times pierces the hearts and restrains them, and the clarification of the problems, in the differentiation between the ambiguous matters, is a help in what may be a cause, He expressed what indicates the difference and preceded it by saying: "He has sent down Al-Furqan," meaning the Book that was sent down to the sky of this world, so it was a Book. Then it was sent down in parts according to the interests, so it was named Al-Furqan for that reason, and because it is the differentiator between the ambiguous. It does not leave any ambiguity except between it, nor does it leave any falsehood except that it negates and obliterates it. In it is the organization of the first and the last life. It was decisive regarding the knowledge of its sender, and from His brilliant knowledge is its sending down "upon His servant," meaning the one who has no right to be added to his noble pronoun, for it is exclusive to Him, with no mixture of anyone else in it at all. No creature has attained what he has attained of purity of character and elevation of aspirations. And there is no doubt that the Messenger is a sign of his sender in the measure of his knowledge, the multitude of his soldiers, and the vastness of his dominion. "Allah knows best where to place His message" [Al-An'am: 124]. Then He justified its sending down upon him by saying: "So that he may be." Meaning the servant or the Furqan.

And when the scholar is other than Allah, and sometimes a claimant may assert that the intended meaning is part of it, because the term may be applied to a part of its meaning by the indication of implication. And the plural must convey what the singular conveys with an addition. He gathered to know that the intended meaning is the literal denotation, along with the explicit statement of encompassing all the types included under the concept of the singular. He chose the plural of the wise as a preference, indicating that they are the ones specifically intended. He said: ﴿for all the worlds﴾ meaning all those who are accountable from among the jinn, humans, and angels.

And when both the Book and the one to whom it was revealed are profound in their meaning, he expressed what is correct to be intended by the warning and the warning in a manner of exaggeration. He said: ﴿a warner﴾ meaning and a bearer of good tidings. He only limited it to warning to indicate the good tidings with the word 'blessed' and because the context is for it, when he concluded with it regarding the turning away of those who turn away from the rulings, and he negated faith from them by the negation of Islam. And in it is an indication of the multitude of those deserving of warning. There is no regard for the one who said that al-Razi and al-Burhan al-Nasafi transmitted the consensus that he ﷺ did not send the angels. For the statement of al-Razi in some copies of his tafsir is: 'We have all agreed that he was not sent to the angels,' and in most copies: 'We clarified' instead of 'We have all agreed,' and if all copies had agreed on it, it would not harm, because it is not explicit in intending consensus. And because consensus is not established by a single transmission, especially in such a matter where the apparent evidence is in opposition to it, and no prohibition has come from it. As for al-Burhan al-Nasafi, he took from al-Razi and expressed it with his wording, thus they became one. And I have clarified that in my explanation of His saying, the Exalted, in Surah al-An'am.

﴿I warn you by it and whoever reaches﴾ [Al-An'am: 19] is a clear explanation with no doubt accompanying it. Rather, even if it were said that the verse is upon its apparent meaning, with no specificity in it for the rational ones, and the obligation of everything according to its capacity, it would be a valid perspective. Imam Taj al-Din al-Subki stated this in the beginning of the Tarshih in his saying: 'And I send blessings upon His Prophet Muhammad, the Chosen One, sent to everything.' Likewise, Al-Muhibb al-Tabari stated in the end of 'The Villages for the Seekers of the Mother of Villages.' This is because he ﷺ did not call upon anything inanimate or moving other than humans except that it responded to him with what was required. ﴿Indeed, We offered the trust to the heavens, the earth, and the mountains, but they refused to bear it﴾ [Al-Ahzab: 72]. He called upon several branches of trees multiple times, and they came to him, prostrating. Then he commanded them to return to their place, and they did. He called upon the lizard and other mute animals, and they obeyed him. He called upon the trees multiple times, and they heard him and hurried to him. He commanded the mountain when it trembled, and it submitted. He sent to the date palms and stones, commanding them to gather so that he could fulfill a need of his, and they did. Then he sent, commanding them to return to their places, and they responded. He touched the ground, and water gushed forth from it. He sent his arrow to the well, and it overflowed with water, among other things that are included in the signs of prophethood. He did not call upon an infant except that it bore witness for him due to its being upon the original nature - and other than that, which indicates the apparent meaning of the verse necessitating an increase in his ﷺ honor without any objection that would be necessary upon him or any text that contradicts it - and Allah is the Guide.

And Imam Abu Ja'far ibn al-Zubayr said in his proof: Because Surah (p-334) An-Nur contains a great deal of clarification of rulings such as the ruling on adultery, and accusing wives of it, and slander, and seeking permission, and hijab, and assisting the poor, and writing, and other than that, and revealing hidden matters, from the changes of states. By knowing and being aware of them, the foul is distinguished from the pure, as is the case with His informing, glorified and exalted is He, His Prophet and the believers about what the people of slander said, and clarifying their bad condition, and the decline of their situation, in the story of the hypocrites in their showing what they conceal; then His noble promise to the rightly guided caliphs: "Allah has promised those among you who believe" [An-Nur: 55]. Then what He, the Exalted, exposed about the hypocrites of the trench: "Indeed, Allah knows those who slip away from you in secret" [An-Nur: 63] to the end of the verse. Thus, the totality of this is a criterion by which faith is supported, and it is not denied by anyone who acknowledges the Most Merciful, who bears witness to the truth of the message of the Messenger of Allah, blessings and peace be upon him, and clarifies what is implied in His saying: "Do not make the call of the Messenger among you" [An-Nur: 63] from the great status of him, blessings and peace be upon him, and His high majesty. He followed it, glorified and exalted is He, with His saying: "Blessed is He who sent down the criterion upon His servant" and it is the Quran that distinguishes between truth and falsehood, and reveals what the hypocrites have concealed and hidden of deceit and disbelief: "To be for the worlds a warner" so that He warns them of the actions of the hypocrites and resembling them; then the speech interwove, (p-335) and the great covenant from that system united, and this Surah contained from the denunciation of the disbelievers and the informing of their slander and the evil of their actions what many of its counterparts did not contain, such as their saying: "What is the matter with this Messenger that he eats food?" [Al-Furqan: 7] and their saying: "If only the angels were sent down to us or we see our Lord" [Al-Furqan: 21] and their saying: "If only the Quran were sent down to him all at once" [Al-Furqan: 32] and their saying: "And what is the Most Merciful?" [Al-Furqan: 60] to what supports this and is interspersed within it. For this reason, it was concluded with a decisive warning and the most severe threat, which is His saying, glorified and exalted is He: "So you have certainly denied, and it will be a necessity" [Al-Furqan: 77].