Tafsir of Al-Furqan 25:21-24

Al-Furqan (25:21-24)

{And those who do not expect to meet Us say, "Why were angels not sent down to us, or [why] do we not see our Lord?"}

This verse presents the fourth objection raised by those who deny the prophethood of Muhammad (peace be upon him).

Summary of the Objection: They demand: Why did God not send down angels to testify to the truthfulness of Muhammad's claim? Or, why do we not see our Lord directly to confirm that He sent him?

The Logic of the Objection: If someone seeks to achieve a goal, and there are two paths to it—one leading certainly, and the other possibly—a wise being must choose the stronger and better path. Sending down angels to confirm Muhammad is a more direct path to achieving the intended goal (confirmation). Since God did not do this, they conclude He did not intend to confirm him.

Issue 1: The Meaning of {لا يرجون لقاءنا} (do not expect/hope for Our meeting)

• Al-Farra's View: It means "they do not fear Our meeting." He argues that using rajā' (hope) in place of khawf (fear) is permissible in Arabic when accompanied by negation (juhūd), citing the verse: {What is the matter with you that you do not ascribe greatness to Allah?} (Noah: 13), meaning you do not fear His majesty.
• The Judge's (Al-Qadi's) Rebuttal: This interpretation is weak because if the literal meaning is possible, the figurative meaning should not be preferred. For idol worshippers, since they deny the Hereafter, they naturally do not hope for the reward (Paradise) promised for obedience, and consequently, they do not fear the punishment for disbelief. Fear follows this lack of hope.

Issue 2: The Implication of {لقاءنا} (Our meeting)

• The Anthropomorphists (Mujassimah): They argue that "meeting" implies corporeality, as "meeting" (liqā') means physical arrival, connection, and contact (e.g., "The water met upon a matter already decreed" [Al-Qamar: 12]). Thus, the verse proves God is a body.
• Response 1 (Our Companions' View): "Meeting" here means seeing (ru'yah). Since the seer reaches the reality of the seen object through sight, sight is considered a type of meeting (the other types being physical contact/touch). This supports the permissibility of seeing God.
• Response 2 (Mu'tazilite View, adopted by Al-Qadi): Interpreting "meeting" as sight is linguistically ignorant. One can say, "May God cause you to meet good," without implying sight. A blind person can be said to have "met the prince" if granted an audience, even if not seen. The meaning here is arriving at His judgment on a Day when no one has authority over anything, not visual sight.
• Refutation of Response 2: This interpretation is weak. We do not restrict "meeting" to visual sight, but rather interpret it as a shared meaning encompassing both visual sight and physical contact: reaching/arriving at something. Since the word has a common meaning shared by many senses (visual, physical contact, or simply arriving), it applies correctly in various contexts (e.g., "May God cause you to meet good," or the blind man "met the prince").
  • Since the context of {those who do not expect Our meeting} is one of blame, the hope for meeting must be a positive concept.
  • Since physical arrival (spatial meeting) is impossible for God, the meaning must be arrival through sight.
  • Interpreting "meeting" as "arriving at His judgment" is twisting the literal meaning without evidence. Therefore, the verse proves the validity—even the necessity—of seeing God, and denying it is the way of the disbelievers.

Issue 3: The Meaning of {لولا أنزل} (Why were [angels] not sent down)

• It means "Why were [angels] not sent down?" Al-Kalbi and Muqatil state this verse was revealed concerning Abu Jahl, Al-Walid, and their companions who denied prophethood and resurrection.

{Indeed, they have greatly scorned themselves, and have been extremely rebellious.}

This is the response to their objection, containing several points:

Issue 1: Establishing this as the Answer

1. The Quran is a Miracle: Since the Quran has already proven itself miraculous, the prophethood of Muhammad (PBUH) is established. Demanding further signs like this is pure arrogance and obstinacy.
2. Angelic Descent is Also a Sign: If angels descended, that too would be a miracle. Accepting one miracle (the Quran) while rejecting another (angelic descent) without a valid reason is mere preference, which stems from arrogance.
3. No Added Certainty: Even if they saw the Lord and He confirmed Muhammad's truthfulness, this would not add more certainty than the miracles already displayed through Muhammad. A miracle performed by God stands in place of a verbal confirmation. Whether confirmation comes through a miracle or a direct statement, the result is the same confirmation of the claim. Choosing one over the other is arrogance.
4. Theological Perspective (Divine Wisdom/Will):
   • If based on Divine Wisdom (Mu'tazila view): They cannot dictate the sign, as the chosen sign might involve a hidden harm known only to God. Dictating the sign implies claiming knowledge of all matters, which is great arrogance.
   • If based on Divine Will (Our Companions' view): Man has no right to propose conditions to his Lord, as God does what He wills. Proposing conditions is arrogance and a departure from servitude into contention.
5. Analogy of the Benefactor: If a great king shows mercy to a weak person by offering a gift, and the weak person insists on a different gift out of stubbornness, it is appropriate to say the beggar has become arrogant and rebellious, not knowing his own station. The same applies here.
6. Divine Foreknowledge: Perhaps God meant: If I knew they asked this out of mere arrogance, I would have granted their request. But since I know they ask out of arrogance, granting the request would not benefit them, so I withhold it.
7. Prior Knowledge: They might have heard from the People of the Book that God is not seen in this world and that angels are not sent down to common people, and they demanded these things out of obstinacy or mockery.

Issue 2: The Mu'tazila Argument on Seeing God

• The Mu'tazila argue that this verse proves God cannot be seen, because demanding sight would not be called arrogance unless sight itself were impossible.
• They cite other verses where demanding angels was mentioned separately without the condemnation of arrogance (e.g., {Why were angels not sent down to us, or [why] do we not see the angels?}), whereas demanding sight was mentioned separately with condemnation (e.g., {We will never believe you until we see Allah plainly} [Al-Baqarah: 55]).
• Rebuttal: We have already established that {meeting} implies sight. However, arrogance is not proven merely by demanding the impossible. If they asked for an impossible thing, they would be called ignorant, not arrogant (e.g., when they asked for idols like others, God said, {Indeed, you are a foolish people} [Al-A'raf: 138]). Arrogance applies when one demands something inappropriate from a superior, or demands something appropriate in a manner of contention.
• Evidence from Moses: When Moses asked to see God, God did not describe him as arrogant or rebellious, because Moses asked out of longing. These people asked out of testing and contention; hence, they were described as such. The Mu'tazila view is thus refuted.

Issue 3: The Meaning of {فى أنفسهم} (in themselves)

• This refers to the arrogance they harbored and believed in their hearts, hiding it internally, as stated: {In their breasts is nothing but pride} (Ghafir: 56).
• {And have been extremely rebellious} means they exceeded the limits of injustice. The word ‘utūw (rebellion/excess) is qualified by kabīr (great) to emphasize their extreme transgression. They dared to make this great demand only because they reached the peak of arrogance and rebellion.

{The Day they see the angels, there will be no good tidings that Day for the criminals, and [the angels] will say, "A barrier strictly forbidden!"}

This is the response to their demand: {Why were angels not sent down to us?}. God clarifies that what they asked for will occur, but they will receive what they hate.

Issue 1: Grammatical Analysis of {يوم} (The Day)

1. The operative verb is implied by the following phrase: {no good tidings} (i.e., They will seek good tidings on the Day they see the angels). {That Day} is used for emphasis.
2. The implied command is: Mention the Day they see the angels.

Issue 2: The Timing of That Day

• Ibn Abbas interpreted it as at the time of death.
• The majority interpreted it as the Day of Resurrection.

Issue 3: Why "No Good Tidings" for the Criminals

• Even though the disbeliever is misguided, he believes himself to be guided and thus hopes for great reward. Furthermore, they may have performed deeds they thought beneficial (like helping the oppressed or maintaining kinship ties), but their disbelief nullified them.
• God informs them that at the beginning, they will be confronted with a statement indicating ultimate despair and disappointment, which is the height of torment. This aligns with: {And the severity of the punishment will appear to them from Allah what they had not been expecting} (Az-Zumar: 47).

Issue 4: The Use of {للمجرمين} (for the criminals) instead of a Pronoun

• The proper structure would be: "On the Day they see the angels, there will be no good tidings for them."
• Reason 1: Using the general noun (al-mujrimīn) instead of the pronoun is more explicit.
• Reason 2: It is general, encompassing them by its generality.
• Mu'tazila Interpretation: This verse proves the absolute certainty of punishment for sinners and the impossibility of pardon. Since {no good tidings} is indefinite in a negative context, it negates all types of good tidings at all times. If good tidings were possible at any time, one could use that instance to refute the general statement. Since affirming good tidings at any time refutes the statement, the negation must cover all times.
• This negation is reinforced by {A barrier strictly forbidden!}. Forgiveness from God is the greatest good tidings, and salvation from Hell after entering it is the greatest good tidings, as is the intercession of the Prophet (PBUH). Therefore, none of these can be established for any criminal.
• Exegetes' View: The term al-mujrimīn here refers specifically to the disbelievers, supported by the verse: {Indeed, whoever associates others with Allah, Allah has forbidden Paradise to him} (Al-Ma'idah: 72).

Issue 5: The Meaning of {حجرا محجورا} (A barrier strictly forbidden!)

• Sibawayh classifies this as an uninflected verbal noun used in place of an omitted verb, similar to Ma'ādh Allāh (God forbid).
• It was a phrase used when encountering a vengeful enemy or a severe calamity, serving as a plea for refuge. The meaning is: I ask God to place a strong barrier/protection around me.
• The variant reading (using the fa'l pattern) is a specific adaptation for this unique context.
• Regarding the adjective {محجورا} (forbidden/protected): This adjective serves to emphasize the meaning of ḥijr (prevention/protection), similar to saying dhubl dhābil (utter contempt) or ḥarām muḥarram (absolutely forbidden).

Issue 6: Who Utters {حجرا محجورا}? (Three Opinions)

1. The Disbelievers Themselves: When they demanded angels, they will see them at death or Resurrection, hate meeting them (as the angels bring only bad news), and utter the phrase they used when facing a vengeful enemy or severe hardship.
2. The Angels: The meaning is: Forgiveness and Paradise are forbidden and prohibited for you. God has made them forbidden to you.
   • Some say the recording angels say this to the disbelievers as they leave their graves.
   • Al-Kalbi says the angels at the gates of Paradise say this to the polytheists.
   • 'Atiyyah says when the disbelievers see the angels bringing good tidings to the believers, they ask to be told good news, and the angels reply: {A barrier strictly forbidden!}.
3. The Disbelievers (Seeking Refuge): Al-Qaffal and Al-Wahidi hold that the disbelievers, upon witnessing the horrors they feared, seek refuge by saying {Hajaran Mahjūra}, and the angels reply: "There is no refuge from the evil of this Day."

{And We will present the deeds they have done and render them as scattered dust.}

Regarding {وقدمنا} (And We will present/advance)

• The Anthropomorphists: They use this to prove God has a body, as "advancing" implies movement.
• Rebuttal: Since movement implies being created (and God is uncreated, as proven by the argument of the setting stars used by Abraham), the word qadama must be interpreted figuratively.
  1. Intention/Purpose: It means We intended/aimed at their deeds ({We advanced toward the deeds they had done}). The one who advances intends the destination. Thus, the cause (God's action) is metaphorically named after the effect (the arrival/advancement).
  2. Angels' Arrival: It refers to the angels advancing to the place of reckoning, and since they do so by His command, it is attributed to Him through extension. (Similar to: {So when they angered Us, We exacted retribution from them} [Az-Zukhruf: 55]).
  3. Destruction: Just as kings entering a city ruin it ({Indeed, kings, when they enter a city, they ruin it} [An-Naml: 34]), God utterly destroyed their deeds, making them resemble ruined places that one advances toward.

Regarding {إلى ما عملوا من عمل} (to the deeds they have done)

• This refers to the deeds they believed were righteous and thought would bring them closer to God. It means "to any deed they performed."

Regarding {فجعلناه هباء منثورا} (and render them as scattered dust)

• It means We nullified them and made them unusable, like scattered dust that cannot be grasped. This is similar to metaphors like {a mirage in a plain} (An-Nur: 39) or {like ashes which the wind scatters fiercely} (Ibrahim: 18).
• Al-Zajjaj and Abu 'Ubaydah explain habā' as the fine dust that enters through a window opening in the sunlight. Muqatil says it is the dust stirred up by the hooves of animals.

{The companions of Paradise, on that Day, will be better in settlement and better in their resting place.}

After describing the total loss and complete disappointment of the disbelievers, God describes the state of the inhabitants of Paradise to indicate that true fortune lies in obedience to God.

Question 1: How can the Companions of Paradise be "better" than the inhabitants of Hell, when there is no good in Hell? (Analogy: Honey is not "sweeter" than vinegar.)

1. This was addressed previously (referencing Al-Furqan: 15, {Is that better or the Garden of Eternity?}).
2. It means their dwelling is of the utmost good, as any dwelling is better than Hell. (Citing poetry about a house whose pillars are more noble/lofty).
3. The comparison relates to the place itself, which, as a place, is free from evil.
4. The comparison is conditional: If they had a dwelling of good, the dwelling of the people of Paradise would be better than it.

Question 2: The verse implies their resting place (mustaqarr) is different from their midday repose (maqīl). How?

1. Mustaqarr is the place of settling; Maqīl is the time of the midday nap (qaylūlah). This indicates they are in the best place and the most pleasant time.
2. Their resting place is not their midday repose place; they repose in Paradise (Firdaws) and then return to their main dwelling.
3. After the accounting is finished and they enter Paradise, the time will be the time of qaylūlah. Ibn Mas'ud said: "Before noon on the Day of Resurrection, the people of Paradise will be napping in Paradise, and the people of Hell in Hell." (He recited a variant: {Then indeed, their return is to the Hellfire}). Sa'id ibn Jubayr said the judgment takes half a day (from dawn until noon), after which they repose.

Question 3: How can there be repose (qaylūlah) in Paradise and Hell when the people of Paradise do not sleep, and the people of Hell are perpetually in known torment?

• God states: {And they will have their provision therein morning and evening} (Maryam: 62).
• However, there is no morning or evening in Paradise, as {They will see therein neither the sun nor freezing cold} (Al-Insan: 13). If there is no sun, there is no midday, and thus no time for qaylūlah.
• Therefore, the term maqīl is used metaphorically to indicate that this place is the most pleasant and best of places, just as the time of qaylūlah is considered the best time. And God knows best.

**{And the Day the heaven is split open with clouds, and the angels are sent down in succession. *The Sovereignty, that Day, will belong truly to the Most Merciful, and it will be a difficult Day for the disbelievers. *And the wrongdoer will bite his hands, saying, "Oh, I wish I had taken with the Messenger a way. Oh, woe is me! I wish I had not taken so-and-so as a friend. He led me astray from the message after it had come to me." And Satan is ever, to man, a betrayer.}