سُوْرَةُ الْفُرْقَانِ

Surah Al-Furqaan (25) — Ayah 60

The Criterion · Meccan · Juz 19 · Page 365

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وَإِذَا قِيلَ لَهُمُ ٱسْجُدُوا۟ لِلرَّحْمَـٰنِ قَالُوا۟ وَمَا ٱلرَّحْمَـٰنُ أَنَسْجُدُ لِمَا تَأْمُرُنَا وَزَادَهُمْ نُفُورًا ۩ ﴿60﴾

Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali

And when it is said to them: "Prostrate yourselves to the Most Gracious (Allâh)! they say: "And what is the Most Gracious? Shall we fall down in prostration to that which you (O Muhammad صلى الله عليه وسلم) command us?" And it increases in them only aversion.

Word by Word — Arabic, Transliteration & Meaning

وَإِذَا wa-idhā And when
قِيلَ qīla it is said
لَهُمُ lahumu to them
ٱسْجُدُوا۟ us'judū Prostrate
لِلرَّحْمَـٰنِ lilrraḥmāni to the Most Gracious
قَالُوا۟ qālū They say
وَمَا wamā And what
ٱلرَّحْمَـٰنُ l-raḥmānu (is) the Most Gracious
أَنَسْجُدُ anasjudu Should we prostrate
لِمَا limā to what
تَأْمُرُنَا tamurunā you order us
وَزَادَهُمْ wazādahum And it increases them
نُفُورًۭا ۩ nufūran (in) aversion

Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi

Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.

(Ayah 60) {وَ اِذَا قِيْلَ لَهُمُ اسْجُدُوْا لِلرَّحْمٰنِ …:} There are two interpretations of this verse: one is that the polytheists of Makkah accepted the word "Allah" for the Creator of the heavens and the earth, but they were not familiar with His name "Ar-Rahman," so as soon as they heard it, they became agitated. See Surah Ra'd (30) and Bani Isra'il (110). The second interpretation is that their statement, "What is Ar-Rahman?" was merely out of arrogant disbelief and sheer stubbornness, just as Pharaoh said to Musa (peace be upon him): «{ وَ مَا رَبُّ الْعٰلَمِيْنَ }» [الشعراء : ۲۳ ] "And what is the Lord of the worlds?" Although neither the disbelievers of Makkah were unaware of this Most Merciful Being, nor was Pharaoh ignorant of the Lord of the worlds, as Musa (peace be upon him) openly said to him: «{ لَقَدْ عَلِمْتَ مَاۤ اَنْزَلَ هٰۤؤُلَآءِ اِلَّا رَبُّ السَّمٰوٰتِ وَ الْاَرْضِ بَصَآىِٕرَ }» [ بنی إسرائیل : ۱۰۲ ] "Indeed, you surely know that none has sent these down except the Lord of the heavens and the earth, as clear proofs."

Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf

Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.

60-1. رَ حْمٰن and رَ حِیْم are among the attributes and beautiful names of Allah, but the people of ignorance did not recognize Allah by these names. For example, at the time of the Treaty of Hudaybiyyah, when the Prophet ﷺ had بِسْمِ اللّٰہِ الرَّحمٰنِ الرَّحِیْمِ written at the beginning of the agreement, the polytheists of Makkah said, "We do not know رحمٰن and رحیم. Write بِاسْمِکَ اللَّھُمَّ!" (سیرت ابن ہشام۔-2317 مذید دیکھئے (كَذٰلِكَ اَرْسَلْنٰكَ فِيْٓ اُمَّةٍ قَدْ خَلَتْ مِنْ قَبْلِهَآ اُمَمٌ لِّتَتْلُوَا۟ عَلَيْهِمُ الَّذِيْٓ اَوْحَيْنَآ اِلَيْكَ وَهُمْ يَكْفُرُوْنَ بالرَّحْمٰنِ ۭ قُلْ هُوَ رَبِّيْ لَآ اِلٰهَ اِلَّا هُوَ ۚ عَلَيْهِ تَوَكَّلْتُ وَاِلَيْهِ مَتَابِ) 13. Ar-Ra'd:30) (قُلِ ادْعُوا اللّٰهَ اَوِ ادْعُوا الرَّحْمٰنَ ۭ اَيًّا مَّا تَدْعُوْا فَلَهُ الْاَسْمَاۗءُ الْحُسْنٰى ۚ وَلَا تَجْـهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا وَابْتَغِ بَيْنَ ذٰلِكَ سَبِيْلًا) 17. Al-Isra:110) Here too, their aversion to the name رحمٰن and their avoidance of prostration is mentioned.

Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani

Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.

60. And when it is said to them, "Prostrate to the Most Merciful," they say, "What is the Most Merciful? [75] Should we prostrate to what you command us?" And it only increases their aversion [76].

[75]
The Aversion of the Quraysh to the Word "Rahman":

When the mention of "Rahman" was made before the Quraysh of Makkah, they would contemptuously say, "What is Rahman?" Here, the word "ma" for those endowed with intellect is used in this very sense. The reason for this was not that the Quraysh were completely unaware of "Rahman," but rather that the word "Rahman" was not commonly used among them, and they had developed an aversion to this word. As has already been mentioned in the footnote 39 of verse 30 of Surah Ra'd, and when they were told to prostrate to "Rahman," they would flare up at once, and their reaction was purely out of stubbornness and prejudice. Otherwise, if they were truly unaware of "Rahman," Allah Ta'ala could have explained and informed them gently instead of holding them accountable.

[76] At the end of this verse, the prostration of recitation is prescribed, both for the reciter and the listener, so that the difference between the obedient servants of Allah and the enemies of Islam like the Quraysh of Makkah may become evident.
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