Tafsir of Al-Furqan 25:32

This is a narration of another type of their absurdities. By "those who disbelieved," it refers to the polytheists, as is authentically established from Ibn Abbas. They are the ones who spoke first, and the expression refers to them by the title of "disbelief" to condemn them for it and to signal the cause of the judgment. It is also said that it refers to a group of the Jews.

“Why was the Quran not sent down to him all at once?” That is, why was it not sent down to him as a single occurrence? There is no intent here toward gradualness because of the phrase "all at once," for if that were intended, the two would contradict each other. The meaning would be: "Why was the Quran not separated all at once?"—but separation contradicts unity. It is said that this was expressed to indicate the abundance of what was sent down in itself. "Jumla" (a whole) is in the accusative case as a state (hal), and "wahida" (one) is a confirming adjective for it. That is: "Why was the Quran not sent down to him—upon him be peace and prayer—in one go, undivided, just as the Torah, the Gospel, and the Psalms were sent down?" This is supported by hadiths and narrations to the point that it nearly reached a consensus, as al-Suyuti stated, refuting those among the scholars of his era who denied it. Ibn al-Kamal says, "The Torah was sent down in stages over eighteen years, as evidenced by the texts of the Torah, and there is no decisive proof from the Book or the Sunnah to the contrary; such a claim arises from a lack of research."

This objection is of no value, because miraculousness does not differ whether it is sent down as a whole or in fragments. Furthermore, fragmentation has benefits, some of which God Almighty mentions afterward. It is said that the witness to the truth of the Quran is its miraculousness, which lies in its eloquence, and that is achieved by its correspondence to the requirements of the situation in every sentence of it. This is not feasible if it were sent down all at once, so it cannot be compared to other books, for the witness to their truth is not their miraculousness.

The response to this is that his saying, "and it is not feasible," is rejected. It is permissible for it to be sent down all at once while observing the aforementioned correspondence in every sentence for the events that arise which correspond to it and indicate their rulings. It is authentically established that it was sent down in such a manner to the lowest heaven. If this were not so, it would imply that it was not miraculous in that state, and no one says that. In fact, it could be said that this is even stronger in its miraculousness, for the eloquent person understands from the context of speech what the situation requires; so understand this.

“Thus [it is] that We may strengthen your heart thereby.” This is a resumption [of speech] issued from His side, Exalted be He, to refute their statement and explain some of the wisdom behind its gradual revelation. The position of "ka" (in kadhalika) is in the accusative as an adjective for an implied verbal noun, which is further explained by what follows. It is also permitted that it be in the accusative as a state (hal). "That" refers to what is understood from their speech: "Thus—that is, a revelation like that revelation which they criticized and proposed the contrary of—We sent it down, not as a revelation different from it, or We sent it down as a likeness to that revelation, to strengthen your heart thereby." For sending it down in fragments provides ease for memorizing the order, understanding the meanings, mastering the speech, and contemplating the details of the wisdoms and interests observed therein. It also involves the repeated descent of Gabriel, peace be upon him, and the renewal of the miracle against those who reject it with every sentence equivalent to the shortest surah revealed of it.

There are other benefits as well, among them knowing the abrogating (nasikh) which was revealed later, and the abrogated (mansukh) which was revealed earlier and contradicts its ruling. Another is the union of situational contexts with verbal indications, for that aids in recognizing eloquence; by looking at the situation, the listener becomes alert to what corresponds and aligns with it, and so on. It is said that His saying, "Thus," is the completion of the disbelievers' speech, and "ka" is in the accusative as a state for "the Quran" or an adjective for the verbal noun "nazzala" (sent down) mentioned, or for the whole sentence, and the indication is to the revelation of previous books. The lam in "li-nuthabbita" (that We may strengthen) is the lam of causality, and the object of the cause is omitted, as you heard previously—that is, "We sent it down in fragments to strengthen..." Abu Hatim said: It is the lam of an oath, and the estimation is "By Allah, We shall surely strengthen," but the nun was omitted and the lam was kasra-voweled. This has been reported from Abu Hayyan, and it is apparent that he shares the same view regarding the two opinions on "Thus." He countered it by saying that it is an extremely weak position, as if he is leaning toward the school of al-Akhfash—that the answer to an oath is received with the lam of purpose (kay), and he included "so that hearts may incline to it" as an example of this, which is a disregarded school of thought. Abdullah recited "li-yuthabbita" with a ya, meaning "that Allah Almighty may strengthen."

His saying, “And We have arranged it in distinct stages”—this is a conjunction to the omitted verb which was explained by what was mentioned. The indefiniteness of "tartilan" (arrangement) is for magnification. That is: "Thus We sent it down, and We arranged it in a wonderful arrangement that cannot be estimated." Its tartil is its separation, verse after verse. Al-Nakha'i, al-Hasan, and Qatadah said this. Ibn Abbas said: "We clarified it with a clarification containing deliberation." Al-Suddi said: "We detailed it with a detailed explanation." Mujahid said: "We placed some of it following others." It is said that it is a command to recite it with tartil as in His saying, "And recite the Quran with tartil." It is also said: "We recited it to you through the tongue of Gabriel, peace be upon him, little by little over twenty or twenty-three years, with deliberation and slowness." This is taken from their saying: "A mouth that is murattal," meaning having teeth that are spaced out and not touching.