Tafsir of Al-Furqan 25:30

(And the Messenger said): This is a conjunction attached to His saying—Exalted be He—: (And those who do not hope for meeting Us said...) and so on. What lies between them is a parenthetical clause intended to emphasize the gravity of what they said and to illustrate the horrors and calamities that shall befall them. The "Messenger" refers to our Prophet—may the blessings, honor, nobility, and exaltation of Allah be upon him. He is mentioned here by the title of "Messenger" to establish the truth and to hurl their arguments back at them, as what was recounted of them was a disparagement of his message. That is, they said such-and-such, and the Messenger, upon witnessing from them the peak of insolence and the extremity of tyranny, said—by way of lamenting to his Lord—the Almighty and Majestic—and complaining about them: (O my Lord, indeed my people)—those about whom such atrocious things were recounted—(have taken this Qur'an)—which is of glorious standing and contains all that pertains to the well-being of their worldly life and their Hereafter—(as something abandoned).

(As something abandoned): Meaning, forsaken. They did not believe in it, nor did they pay it any heed, nor were they affected by its warnings or its promises. "Abandoned" (mahjuran) is derived from al-hajr (with a fathah on the ha'), meaning abandonment, and this is the apparent meaning; it is narrated as such from Mujahid, an-Nakha’i, and others. Ibn al-Faras used this verse as evidence for the detestability of abandoning the copy of the Qur'an (mushaf) and failing to regularly read from it, so that one who does not regularly read from it does not fall under the apparent meaning of this noble arrangement of words, for its outward expression condemns abandonment in an absolute sense. Even if the intended meaning is a lack of acceptance rather than a lack of engagement while accepting, or both—if such an interpretation suffices as evidence, then so be it; otherwise, another proof for the detestability of this act must be sought. Some have presented a report regarding this: "Whoever learns the Qur'an and hangs up his mushaf, not keeping up with it and not looking into it, will come on the Day of Resurrection clinging to it, saying: 'O Lord, this servant of Yours took me as something abandoned; judge between me and him.'" Al-‘Iraqi has critiqued this report, stating it is narrated from Abu Hudbah, who is a liar. The truth is that if such action is disrespectful to the Qur'an or displays a lack of care for it, it is detested, and perhaps even forbidden; otherwise, it is not.

It is also said: (Abandoned) is derived from al-hujr (with a dammah on the ha'), which is—according to the well-known view—delirium and obscene speech, with the omission of a prepositional construction (al-hadhf wal-iysal). That is, they made it a subject of hujr (delirium) either based on their false claims, such as what they said: "It is legends of the ancients which he has written down," or by engaging in delirium and raising their voices with nonsense when it was recited, so that it would not be heard, as they said: (Do not listen to this Qur'an and make noise during it). It is also permissible that it is a verbal noun (masdar) from al-hujr (with a dammah), similar to al-ma'qul meaning al-'aql (reason) and al-majlud meaning al-jaladah (stamina). That is, they treated it as the very embodiment of delirium and nonsense. The usage of a passive participle (maf'ul) as a verbal noun is something established by the Kufans, though it is rare. In this complaint, there is a degree of intimidation and warning that is self-evident, for when the Prophets—upon them be blessings and peace—complained to Allah the Almighty about their people, the punishment was hastened for them, and they were given no respite.

It is also said that (And the Messenger said) is a conjunction attached to (...and the Shaitan is ever, to man, a deserter). The intended meaning is "and the Messenger will say," though it is shifted to the past tense to indicate the certainty of the occurrence, even without the intent of signifying continuous renewal, which is indicated by the context in some instances, even if it is an account of what will happen in the Hereafter. Regarding the state of its conjunction with the mention of the Shaitan, as it is from the speech of Allah the Almighty, its condition is apparent. The Messenger said that on the Day of Resurrection, and it is akin to a testimony against those disbelievers, not a warning. A group, including Abu Muslim, adopted this view, though the first [interpretation] is more appropriate to the context of the noble verse.