سُوْرَةُ الْفُرْقَانِ
Surah Al-Furqaan (25) — Ayah 1
تَبَارَكَ ٱلَّذِى نَزَّلَ ٱلْفُرْقَانَ عَلَىٰ عَبْدِهِۦ لِيَكُونَ لِلْعَـٰلَمِينَ نَذِيرًا ﴿1﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Blessed be He Who sent down the criterion (of right and wrong, i.e. this Qur’ân) to His slave (Muhammad صلى الله عليه وسلم) that he may be a warner to the ‘Âlamîn (mankind and jinn).
Word by Word — Arabic, Transliteration & Meaning
تَبَارَكَ
tabāraka
Blessed is He
ٱلَّذِى
alladhī
Who
نَزَّلَ
nazzala
sent down
ٱلْفُرْقَانَ
l-fur'qāna
the Criterion
عَلَىٰ
ʿalā
upon
عَبْدِهِۦ
ʿabdihi
His slave
لِيَكُونَ
liyakūna
that he may be
لِلْعَـٰلَمِينَ
lil'ʿālamīna
to the worlds
نَذِيرًا
nadhīran
a warner
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 1) ➊ { تَبٰرَكَ الَّذِيْ نَزَّلَ الْفُرْقَانَ …:} In this surah, Allah Almighty first spoke about Tawheed, because it is the first and most important, then about Prophethood, because it is the intermediary between the Lord and the servant, then about the Day of Judgment, because it is the conclusion. (Shawkani)
➋ {’’ تَبٰرَكَ ‘‘ ’’بَرَكَةٌ‘‘} is from the form "tafā‘ul." The derivation of {’’بَرَكَةٌ‘‘} is from {’’ بِرْكَةٌ ‘‘} (pond), because it contains a lot of water, or from {’’بَرَكَ الْإِبِلُ‘‘}, which means the sitting of a camel. In the form "tafā‘ul," there is emphasis, and accordingly, it has been translated as "very blessed." Barakah means abundance in goodness, being increased, being of perpetual goodness. That is, He is exceedingly greater than all creation in goodness and virtue. In loftiness, greatness, benevolence—in every respect, His essence is the possessor of countless virtues and goodness. Remember, the word {’’ تَبٰرَكَ ‘‘} is used only for Allah Almighty; no one else possesses this quality.
➌ {نَزَّلَ الْفُرْقَانَ : ’’ نَزَّلَ ‘‘} contains the meaning of repetition, that is, it was revealed little by little. The wisdom behind this is mentioned ahead in verse (32). The Qur’an is called {’’ الْفُرْقَانَ ‘‘}, meaning it distinguishes between truth and falsehood through its rulings, and based on this word, the name of this surah is "Al-Furqan."
➍ { عَلٰى عَبْدِهٖ :} See the commentary of the first verse of Surah Bani Isra’il.
➎ { لِيَكُوْنَ لِلْعٰلَمِيْنَ نَذِيْرَا:} In this, the wisdom of revealing the Qur’an to you has been stated. "All the worlds" means all jinn and humans until the Day of Judgment, because the Prophethood of the Prophet (peace be upon him) is for all of them; no other messenger has come to the world like this. This subject has been mentioned in several places in the Qur’an. See Surah Al-A‘raf (158), Al-An‘am (19), Saba’ (28), and Al-Ahzab (40). For clarification regarding the Arabs and the People of the Book, see Al ‘Imran (20). Jabir bin Abdullah (may Allah be pleased with them both) narrates that the Messenger of Allah (peace be upon him) said: [ أُعْطِيْتُ خَمْسًا لَمْ يُعْطَهُنَّ أَحَدٌ مِنَ الْأَنْبِيَاءِ قَبْلِيْ… وَ كَانَ النَّبِيُّ يُبْعَثُ إِلٰی قَوْمِهِ خَاصَّةً وَ بُعِثْتُ إِلَی النَّاسِ كَافَّةً ] [بخاري، الصلاۃ، باب قول النبي صلی اللہ علیہ وسلم : جعلت لي الأرض … : ۴۳۸ ] "I have been given five things which were not given to anyone among the Prophets before me… (one of them is that) previously, a Prophet was sent only to his own people, whereas I have been sent to all people."
➏ Here, only the "warner" aspect of the Messenger of Allah (peace be upon him) has been mentioned, because ahead is the mention of the sayings, conditions, and fate of the disbelievers, so warning is appropriate. The mention of both warning and glad tidings together is coming ahead, where it is said: «{ وَ مَاۤ اَرْسَلْنٰكَ اِلَّا مُبَشِّرًا وَّ نَذِيْرًا }» [ الفرقان : ۵۶ ] "And We have not sent you except as a bearer of glad tidings and a warner."
➋ {’’ تَبٰرَكَ ‘‘ ’’بَرَكَةٌ‘‘} is from the form "tafā‘ul." The derivation of {’’بَرَكَةٌ‘‘} is from {’’ بِرْكَةٌ ‘‘} (pond), because it contains a lot of water, or from {’’بَرَكَ الْإِبِلُ‘‘}, which means the sitting of a camel. In the form "tafā‘ul," there is emphasis, and accordingly, it has been translated as "very blessed." Barakah means abundance in goodness, being increased, being of perpetual goodness. That is, He is exceedingly greater than all creation in goodness and virtue. In loftiness, greatness, benevolence—in every respect, His essence is the possessor of countless virtues and goodness. Remember, the word {’’ تَبٰرَكَ ‘‘} is used only for Allah Almighty; no one else possesses this quality.
➌ {نَزَّلَ الْفُرْقَانَ : ’’ نَزَّلَ ‘‘} contains the meaning of repetition, that is, it was revealed little by little. The wisdom behind this is mentioned ahead in verse (32). The Qur’an is called {’’ الْفُرْقَانَ ‘‘}, meaning it distinguishes between truth and falsehood through its rulings, and based on this word, the name of this surah is "Al-Furqan."
➍ { عَلٰى عَبْدِهٖ :} See the commentary of the first verse of Surah Bani Isra’il.
➎ { لِيَكُوْنَ لِلْعٰلَمِيْنَ نَذِيْرَا:} In this, the wisdom of revealing the Qur’an to you has been stated. "All the worlds" means all jinn and humans until the Day of Judgment, because the Prophethood of the Prophet (peace be upon him) is for all of them; no other messenger has come to the world like this. This subject has been mentioned in several places in the Qur’an. See Surah Al-A‘raf (158), Al-An‘am (19), Saba’ (28), and Al-Ahzab (40). For clarification regarding the Arabs and the People of the Book, see Al ‘Imran (20). Jabir bin Abdullah (may Allah be pleased with them both) narrates that the Messenger of Allah (peace be upon him) said: [ أُعْطِيْتُ خَمْسًا لَمْ يُعْطَهُنَّ أَحَدٌ مِنَ الْأَنْبِيَاءِ قَبْلِيْ… وَ كَانَ النَّبِيُّ يُبْعَثُ إِلٰی قَوْمِهِ خَاصَّةً وَ بُعِثْتُ إِلَی النَّاسِ كَافَّةً ] [بخاري، الصلاۃ، باب قول النبي صلی اللہ علیہ وسلم : جعلت لي الأرض … : ۴۳۸ ] "I have been given five things which were not given to anyone among the Prophets before me… (one of them is that) previously, a Prophet was sent only to his own people, whereas I have been sent to all people."
➏ Here, only the "warner" aspect of the Messenger of Allah (peace be upon him) has been mentioned, because ahead is the mention of the sayings, conditions, and fate of the disbelievers, so warning is appropriate. The mention of both warning and glad tidings together is coming ahead, where it is said: «{ وَ مَاۤ اَرْسَلْنٰكَ اِلَّا مُبَشِّرًا وَّ نَذِيْرًا }» [ الفرقان : ۵۶ ] "And We have not sent you except as a bearer of glad tidings and a warner."
