Al-Furqan: (1-2) Blessed is He Who has sent down the Criterion...

Know that in this Sura, Allah (glorified and exalted is He) has spoken about Tawhid (Oneness of God), Nubuwwah (Prophethood), and the states of the Day of Resurrection. He concluded it by mentioning the attributes of the sincere, certain servants. Since establishing the Creator and affirming His glorious attributes must precede everything else, Allah rightly began this Sura with: {Blessed is He Who has sent down the Criterion (Al-Furqan) upon His Servant}.

There are several issues concerning this verse:

Issue 1: The Meaning of Tabaraka (Blessed)

Al-Zajjaj said: Tabaraka is derived from al-Barakah (blessing), which signifies an abundance and increase of good. It carries two meanings:

1. The increase and multiplication of His goodness. This is implied in His saying: {And if you should count the favors of Allah, you could not enumerate them} (Ibrahim: 34).
2. His transcendence and loftiness above everything in His Essence, Attributes, and Actions. This is implied in His saying: {There is nothing like unto Him} (Ash-Shura: 11).

Regarding His transcendence in His Essence, it may mean:

• He is exalted by the necessity of His existence and eternity, being immune to annihilation and change.
• He is exalted by His singularity and unity, being unlike any contingent being.

Regarding His transcendence in His Attributes:

• His Knowledge may be exalted in that it is necessary, acquired, conceptual, or affirmative.
• His Power is exalted in that it does not require matter, duration, model, or the attainment of a goal.

Regarding His transcendence in His Actions:

• He is exalted in that existence, permanence, and the well-being of existence originate only from Him.

Others said: The root of the word indicates permanence, derived from the kneeling of the camel (buruk al-ba'ir) or the settling of a bird on water. The water is called barakah because it remains there. Thus, the meaning is that Allah (glorified and exalted) is permanently existing in His Essence, eternally, immune to change, and permanent in His Attributes, immune to alteration. Since He is the Creator and Sustainer of all benefits and welfare, He must be described as Tabaraka (Blessed) and Ta'ala (Exalted).

Issue 2: The Word Alladhi (He Who)

Linguists state that the word (Alladhi) is used to point to something when attempting to define it through a known proposition. This raises a question: The people (disbelievers) did not know for certain that Allah was the One who sent down the Criterion. So, how is the use of (Alladhi) appropriate here?

The answer is: Once the miraculous nature of the Qur'an was established by proof, it became evident through that evidence that it originated from Allah. Due to the strength and clarity of this proof, Allah treated it as if it were already known.

Issue 3: The Meaning of Al-Furqan (The Criterion)

There is no dispute that Al-Furqan is the Qur'an. It is so named because Allah distinguishes by it between Truth and Falsehood regarding the prophethood of Muhammad (PBUH) and between Lawful and Unlawful matters.

Alternatively, it is named so because of how it was revealed in parts, as stated: {And [it is] a Qur'an We have separated [into parts] that you might recite it to the people over a period of time} (Al-Isra: 106). This latter interpretation is closer because the verse says {sent down (nazzala) the Criterion}, where nazzala implies separation/fragmentation. In contrast, anzala (sent down all at once) implies collection. This is why in Surah Al 'Imran, He says: {He sent down upon you the Book in truth, confirming what came before it. And He sent down the Torah and the Gospel} (Al 'Imran: 3).

Know that when Allah first said {Blessed}, meaning an abundance of good and blessing, and immediately followed it by mentioning the Qur'an, this indicates that the Qur'an is the source of all goodness and the greatest of blessings. Since the Qur'an is nothing but a spring of knowledge, gnosis, and wisdom, this proves that Knowledge is the noblest of created things and the greatest in goodness and blessing.

Issue 4: The Meaning of 'Abdihi (His Servant)

There is no dispute that the intended servant here is Muhammad (PBUH). Ibn Al-Zubayr narrated that it refers to His servants, meaning the Messenger of Allah and his Ummah, as seen in verses like: {Indeed, We have sent down to you...} (Al-Anbiya: 10) and {Say, "We believe in Allah and what has been revealed to us..."} (Al-Baqarah: 136).

His statement {that he may be a warner to the worlds} means that this Servant (Muhammad) is a warner to the worlds.

The view that the pronoun refers back to the Furqan (Qur'an), attributing the warning to it (as guidance is attributed to it in {Indeed, this Qur'an guides...} (Al-Isra: 9)), is weak. This is because the terms munzir (warner) and nadhir (admonisher) are attributes of the agent who instills fear. If the Qur'an is described by them, it is metaphorical. It is obligatory to interpret the speech literally if possible.

The scholars derived several rulings from this verse:

1. The meaning of Al-'Alamin (the worlds): It encompasses everything other than Allah, including all accountable beings: Jinn, Humans, and Angels. However, we agree that the Prophet (PBUH) was not sent to the Angels. Therefore, he must have been sent to all Jinn and Humans. This refutes the view that he was sent only to some of them and not others.
2. Universality of the Message: The term Al-'Alamin encompasses all creation, indicating that he is the Messenger to all creation until the Day of Resurrection. This necessitates that he is the Seal of the Prophets and Messengers.
3. The Mu'tazila's Argument: The Mu'tazila argue that this verse proves Allah intended for everyone to believe and perform acts of obedience, as He sent him to everyone to be a warner to everyone, intending for everyone to engage in good and avoid evil. Our colleagues (Ahl al-Sunnah) counter this with the verse: {And certainly have We created for Hell many jinn and men...} (Al-A'raf: 179).
4. Addressing the apparent contradiction: One might ask: Since Tabaraka implies an abundance of good and blessing, how is the subsequent mention of warning appropriate, as warning causes distress and fear?
   • Answer: This warning is like the discipline of a child. Just as greater discipline leads to greater kindness (because it results in immense future benefits), similarly, the more intense the warning, the greater the return of creation to Allah, and thus the more complete and abundant their ultimate happiness. This implies that immediate, worldly benefits are disregarded, because when Allah described Himself as the Giver of abundant good, He only mentioned religious benefits, not mentioning worldly benefits at all.

Then, Allah (glorified and exalted is He) described Himself with four types of attributes of Majesty:

First: His saying: {He to Whom belongs the Sovereignty of the heavens and the earth}. This serves as a reminder pointing to His existence, as the only way to establish Him is through the necessity of His actions depending on Him. Presenting this attribute before others is obligatory. His saying: {And He has taken no son} points to the dependence of these created things upon Him in their essence and existence, both at the time of their origination and their continuation, and that He is the one who disposes of them as He wills.

Second: His saying: {And He has not taken a son}. He clarified that He alone is worthy of worship forever, and it is not valid for another to be worshipped or to inherit His dominion, making this attribute a confirmation of {Blessed} and {He to Whom belongs the Sovereignty of the heavens and the earth}. This is a refutation of the Christians.

Third: His saying: {And He has no partner in the dominion}. This means He is unique in divinity. When the servant knows this, his fear and hope cease concerning all others, and his heart remains occupied only with His Mercy and Grace. This refutes the Dualists, those who worship the stars, and those who worship idols.

Fourth: His saying: {And He created everything and determined it with a precise measure}. This raises several questions:

Answer: Yes, in two ways:

1. The phrase {And He created everything} encompasses all things, thus including the actions of servants.
2. After negating a partner, He mentioned this. It is as if someone said: "There are people who admit the negation of partners and equals, yet they claim they create their own actions." Allah mentioned this verse to help refute them.

The Qadi (Judge) argued that the verse does not indicate this, for several reasons:

1. Allah explicitly stated that the servant creates in verses like: {And [recall] when you were creating from clay the figure of a bird by My permission, and you were breathing into it, and it became a bird by My permission} (Al-Ma'idah: 110), and {So blessed is Allah, the best of creators} (Al-Mu'minun: 14).
2. Allah praised Himself for this creation, so He cannot intend the creation of corruption.
3. He praised Himself for determining everything with a precise measure, which can only refer to good and wisdom, not otherwise.

Therefore, these points necessitate that if the verse superficially implied it, it must be interpreted metaphorically, especially since there is no apparent indication for it. Furthermore, creation (khalq) implies determination (taqdir), which only manifests in bodies, not in accidents (attributes).

Our Response:

• Regarding {And when you create} and {the best of creators}, these are countered by {Allah is the Creator of all things} (Az-Zumar: 62) and {Is there any creator other than Allah?} (Fatir: 3).
• Regarding the claim that He cannot praise the creation of corruption: Why is it not permissible to praise it in terms of the determination of Power, and that the attribute of bringing into existence from non-existence and annihilation from existence belongs only to Him?
• Regarding the claim that creation only applies to bodies: If this were true, then {He created everything} would be incorrect, as it implies attributing creation to all things, while attributing it to accidents is not rationally sound.

Answer: The meaning is that He brought everything into existence with an origination that observes determination and proportion. He determined it with a measure, preparing it for what is suitable for it. For example, He created man in this measured, proportioned shape you see, determining him for the religious and worldly obligations and benefits associated with him. Likewise, every animal and inanimate object was brought forth according to a balanced, determined mold, corresponding to a purpose and benefit, without deviation.

Answer: Yes, in several ways:

1. Determination in our context refers to conjecture and estimation. In His context, it means His Knowledge and reporting about it, which is agreed upon between us and the Mu'tazila. When He knows that a certain thing will not occur, if it were to occur, His knowledge would turn into ignorance, and His true report into a lie—which is impossible. Since the prerequisite of the impossible is impossible, the occurrence of that thing is impossible. If it is impossible, it is not willed. Thus, the thing that is commanded is not willed. This proves that command and will are not necessarily linked. It becomes clear that the fortunate one is fortunate while in his mother's womb, and the wretched one is wretched while in his mother's womb.
2. If action were obligatory upon the attainment of pure power and motive, the servant's action would necessitate God's action, invalidating the Mu'tazila's view. If it is not obligatory, then if the action is independent of a deciding factor (murajjih), the possible has occurred without one, which closes the door to establishing the Creator. If it is not independent, the discussion returns to that deciding factor, which only ceases when reaching the Necessary Existent.
3. If the servant's action occurred by his power, it would only result in what he intended to create. However, humans only intend knowledge and truth, yet they experience ignorance and falsehood. If the action were by their power, this would not happen. If it is argued that this happens because they believed in a fallacy that led to ignorance, then if they believed in that fallacy due to another fallacy, it leads to an infinite regress, which is impossible. Therefore, there must be an initial ignorance that occurred in the human heart without a prior cause—meaning the human initiated it without a motive. This is impossible because a person never willingly accepts ignorance or seeks it for himself; rather, he seeks only knowledge. Therefore, only what he intended and willed should occur. Since the opposite occurs, we know that everything happens by a decree and a prevailing measure, which is what is meant by {And He created everything and determined it with a precise measure}.

Verse 7: {And they have taken besides Him other gods who create nothing, while they themselves are created, nor do they control for themselves any harm or benefit, nor do they control death or life or resurrection.}

(The commentary on this verse begins here, focusing on the invalidity of worshipping false deities based on their inability to create, control benefit/harm, or control life/death/resurrection.)