سُوْرَةُ الْفُرْقَانِ
Surah Al-Furqaan (25) — Ayah 60
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 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.
[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.
