بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ تَبَارَكَ ٱلَّذِى نَزَّلَ ٱلْفُرْقَانَ عَلَىٰ عَبْدِهِۦ لِيَكُونَ لِلْعَـٰلَمِينَ نَذِيرًا ٱلَّذِى لَهُۥ مُلْكُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَلَمْ يَتَّخِذْ وَلَدًۭا وَلَمْ يَكُن لَّهُۥ شَرِيكٌۭ فِى ٱلْمُلْكِ وَخَلَقَ كُلَّ شَىْءٍۢ فَقَدَّرَهُۥ تَقْدِيرًۭا وَٱتَّخَذُوا۟ مِن دُونِهِۦٓ ءَالِهَةًۭ لَّا يَخْلُقُونَ شَيْـًۭٔا وَهُمْ يُخْلَقُونَ وَلَا يَمْلِكُونَ لِأَنفُسِهِمْ ضَرًّۭا وَلَا نَفْعًۭا وَلَا يَمْلِكُونَ مَوْتًۭا وَلَا حَيَوٰةًۭ وَلَا نُشُورًۭا وَقَالَ ٱلَّذِينَ كَفَرُوٓا۟ إِنْ هَـٰذَآ إِلَّآ إِفْكٌ ٱفْتَرَىٰهُ وَأَعَانَهُۥ عَلَيْهِ قَوْمٌ ءَاخَرُونَ ۖ فَقَدْ جَآءُو ظُلْمًۭا وَزُورًۭا وَقَالُوٓا۟ أَسَـٰطِيرُ ٱلْأَوَّلِينَ ٱكْتَتَبَهَا فَهِىَ تُمْلَىٰ عَلَيْهِ بُكْرَةًۭ وَأَصِيلًۭا قُلْ أَنزَلَهُ ٱلَّذِى يَعْلَمُ ٱلسِّرَّ فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۚ إِنَّهُۥ كَانَ غَفُورًۭا رَّحِيمًۭا وَقَالُوا۟ مَالِ هَـٰذَا ٱلرَّسُولِ يَأْكُلُ ٱلطَّعَامَ وَيَمْشِى فِى ٱلْأَسْوَاقِ ۙ لَوْلَآ أُنزِلَ إِلَيْهِ مَلَكٌۭ فَيَكُونَ مَعَهُۥ نَذِيرًا أَوْ يُلْقَىٰٓ إِلَيْهِ كَنزٌ أَوْ تَكُونُ لَهُۥ جَنَّةٌۭ يَأْكُلُ مِنْهَا ۚ وَقَالَ ٱلظَّـٰلِمُونَ إِن تَتَّبِعُونَ إِلَّا رَجُلًۭا مَّسْحُورًا ٱنظُرْ كَيْفَ ضَرَبُوا۟ لَكَ ٱلْأَمْثَـٰلَ فَضَلُّوا۟ فَلَا يَسْتَطِيعُونَ سَبِيلًۭا تَبَارَكَ ٱلَّذِىٓ إِن شَآءَ جَعَلَ لَكَ خَيْرًۭا مِّن ذَٰلِكَ جَنَّـٰتٍۢ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ وَيَجْعَل لَّكَ قُصُورًۢا بَلْ كَذَّبُوا۟ بِٱلسَّاعَةِ ۖ وَأَعْتَدْنَا لِمَن كَذَّبَ بِٱلسَّاعَةِ سَعِيرًا إِذَا رَأَتْهُم مِّن مَّكَانٍۭ بَعِيدٍۢ سَمِعُوا۟ لَهَا تَغَيُّظًۭا وَزَفِيرًۭا وَإِذَآ أُلْقُوا۟ مِنْهَا مَكَانًۭا ضَيِّقًۭا مُّقَرَّنِينَ دَعَوْا۟ هُنَالِكَ ثُبُورًۭا لَّا تَدْعُوا۟ ٱلْيَوْمَ ثُبُورًۭا وَٰحِدًۭا وَٱدْعُوا۟ ثُبُورًۭا كَثِيرًۭا قُلْ أَذَٰلِكَ خَيْرٌ أَمْ جَنَّةُ ٱلْخُلْدِ ٱلَّتِى وُعِدَ ٱلْمُتَّقُونَ ۚ كَانَتْ لَهُمْ جَزَآءًۭ وَمَصِيرًۭا لَّهُمْ فِيهَا مَا يَشَآءُونَ خَـٰلِدِينَ ۚ كَانَ عَلَىٰ رَبِّكَ وَعْدًۭا مَّسْـُٔولًۭا وَيَوْمَ يَحْشُرُهُمْ وَمَا يَعْبُدُونَ مِن دُونِ ٱللَّهِ فَيَقُولُ ءَأَنتُمْ أَضْلَلْتُمْ عِبَادِى هَـٰٓؤُلَآءِ أَمْ هُمْ ضَلُّوا۟ ٱلسَّبِيلَ قَالُوا۟ سُبْحَـٰنَكَ مَا كَانَ يَنۢبَغِى لَنَآ أَن نَّتَّخِذَ مِن دُونِكَ مِنْ أَوْلِيَآءَ وَلَـٰكِن مَّتَّعْتَهُمْ وَءَابَآءَهُمْ حَتَّىٰ نَسُوا۟ ٱلذِّكْرَ وَكَانُوا۟ قَوْمًۢا بُورًۭا فَقَدْ كَذَّبُوكُم بِمَا تَقُولُونَ فَمَا تَسْتَطِيعُونَ صَرْفًۭا وَلَا نَصْرًۭا ۚ وَمَن يَظْلِم مِّنكُمْ نُذِقْهُ عَذَابًۭا كَبِيرًۭا وَمَآ أَرْسَلْنَا قَبْلَكَ مِنَ ٱلْمُرْسَلِينَ إِلَّآ إِنَّهُمْ لَيَأْكُلُونَ ٱلطَّعَامَ وَيَمْشُونَ فِى ٱلْأَسْوَاقِ ۗ وَجَعَلْنَا بَعْضَكُمْ لِبَعْضٍۢ فِتْنَةً أَتَصْبِرُونَ ۗ وَكَانَ رَبُّكَ بَصِيرًۭا ۞ وَقَالَ ٱلَّذِينَ لَا يَرْجُونَ لِقَآءَنَا لَوْلَآ أُنزِلَ عَلَيْنَا ٱلْمَلَـٰٓئِكَةُ أَوْ نَرَىٰ رَبَّنَا ۗ لَقَدِ ٱسْتَكْبَرُوا۟ فِىٓ أَنفُسِهِمْ وَعَتَوْ عُتُوًّۭا كَبِيرًۭا يَوْمَ يَرَوْنَ ٱلْمَلَـٰٓئِكَةَ لَا بُشْرَىٰ يَوْمَئِذٍۢ لِّلْمُجْرِمِينَ وَيَقُولُونَ حِجْرًۭا مَّحْجُورًۭا وَقَدِمْنَآ إِلَىٰ مَا عَمِلُوا۟ مِنْ عَمَلٍۢ فَجَعَلْنَـٰهُ هَبَآءًۭ مَّنثُورًا أَصْحَـٰبُ ٱلْجَنَّةِ يَوْمَئِذٍ خَيْرٌۭ مُّسْتَقَرًّۭا وَأَحْسَنُ مَقِيلًۭا وَيَوْمَ تَشَقَّقُ ٱلسَّمَآءُ بِٱلْغَمَـٰمِ وَنُزِّلَ ٱلْمَلَـٰٓئِكَةُ تَنزِيلًا ٱلْمُلْكُ يَوْمَئِذٍ ٱلْحَقُّ لِلرَّحْمَـٰنِ ۚ وَكَانَ يَوْمًا عَلَى ٱلْكَـٰفِرِينَ عَسِيرًۭا وَيَوْمَ يَعَضُّ ٱلظَّالِمُ عَلَىٰ يَدَيْهِ يَقُولُ يَـٰلَيْتَنِى ٱتَّخَذْتُ مَعَ ٱلرَّسُولِ سَبِيلًۭا يَـٰوَيْلَتَىٰ لَيْتَنِى لَمْ أَتَّخِذْ فُلَانًا خَلِيلًۭا لَّقَدْ أَضَلَّنِى عَنِ ٱلذِّكْرِ بَعْدَ إِذْ جَآءَنِى ۗ وَكَانَ ٱلشَّيْطَـٰنُ لِلْإِنسَـٰنِ خَذُولًۭا وَقَالَ ٱلرَّسُولُ يَـٰرَبِّ إِنَّ قَوْمِى ٱتَّخَذُوا۟ هَـٰذَا ٱلْقُرْءَانَ مَهْجُورًۭا وَكَذَٰلِكَ جَعَلْنَا لِكُلِّ نَبِىٍّ عَدُوًّۭا مِّنَ ٱلْمُجْرِمِينَ ۗ وَكَفَىٰ بِرَبِّكَ هَادِيًۭا وَنَصِيرًۭا وَقَالَ ٱلَّذِينَ كَفَرُوا۟ لَوْلَا نُزِّلَ عَلَيْهِ ٱلْقُرْءَانُ جُمْلَةًۭ وَٰحِدَةًۭ ۚ كَذَٰلِكَ لِنُثَبِّتَ بِهِۦ فُؤَادَكَ ۖ وَرَتَّلْنَـٰهُ تَرْتِيلًۭا وَلَا يَأْتُونَكَ بِمَثَلٍ إِلَّا جِئْنَـٰكَ بِٱلْحَقِّ وَأَحْسَنَ تَفْسِيرًا ٱلَّذِينَ يُحْشَرُونَ عَلَىٰ وُجُوهِهِمْ إِلَىٰ جَهَنَّمَ أُو۟لَـٰٓئِكَ شَرٌّۭ مَّكَانًۭا وَأَضَلُّ سَبِيلًۭا وَلَقَدْ ءَاتَيْنَا مُوسَى ٱلْكِتَـٰبَ وَجَعَلْنَا مَعَهُۥٓ أَخَاهُ هَـٰرُونَ وَزِيرًۭا فَقُلْنَا ٱذْهَبَآ إِلَى ٱلْقَوْمِ ٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَـٰتِنَا فَدَمَّرْنَـٰهُمْ تَدْمِيرًۭا وَقَوْمَ نُوحٍۢ لَّمَّا كَذَّبُوا۟ ٱلرُّسُلَ أَغْرَقْنَـٰهُمْ وَجَعَلْنَـٰهُمْ لِلنَّاسِ ءَايَةًۭ ۖ وَأَعْتَدْنَا لِلظَّـٰلِمِينَ عَذَابًا أَلِيمًۭا وَعَادًۭا وَثَمُودَا۟ وَأَصْحَـٰبَ ٱلرَّسِّ وَقُرُونًۢا بَيْنَ ذَٰلِكَ كَثِيرًۭا وَكُلًّۭا ضَرَبْنَا لَهُ ٱلْأَمْثَـٰلَ ۖ وَكُلًّۭا تَبَّرْنَا تَتْبِيرًۭا وَلَقَدْ أَتَوْا۟ عَلَى ٱلْقَرْيَةِ ٱلَّتِىٓ أُمْطِرَتْ مَطَرَ ٱلسَّوْءِ ۚ أَفَلَمْ يَكُونُوا۟ يَرَوْنَهَا ۚ بَلْ كَانُوا۟ لَا يَرْجُونَ نُشُورًۭا وَإِذَا رَأَوْكَ إِن يَتَّخِذُونَكَ إِلَّا هُزُوًا أَهَـٰذَا ٱلَّذِى بَعَثَ ٱللَّهُ رَسُولًا إِن كَادَ لَيُضِلُّنَا عَنْ ءَالِهَتِنَا لَوْلَآ أَن صَبَرْنَا عَلَيْهَا ۚ وَسَوْفَ يَعْلَمُونَ حِينَ يَرَوْنَ ٱلْعَذَابَ مَنْ أَضَلُّ سَبِيلًا أَرَءَيْتَ مَنِ ٱتَّخَذَ إِلَـٰهَهُۥ هَوَىٰهُ أَفَأَنتَ تَكُونُ عَلَيْهِ وَكِيلًا أَمْ تَحْسَبُ أَنَّ أَكْثَرَهُمْ يَسْمَعُونَ أَوْ يَعْقِلُونَ ۚ إِنْ هُمْ إِلَّا كَٱلْأَنْعَـٰمِ ۖ بَلْ هُمْ أَضَلُّ سَبِيلًا أَلَمْ تَرَ إِلَىٰ رَبِّكَ كَيْفَ مَدَّ ٱلظِّلَّ وَلَوْ شَآءَ لَجَعَلَهُۥ سَاكِنًۭا ثُمَّ جَعَلْنَا ٱلشَّمْسَ عَلَيْهِ دَلِيلًۭا ثُمَّ قَبَضْنَـٰهُ إِلَيْنَا قَبْضًۭا يَسِيرًۭا وَهُوَ ٱلَّذِى جَعَلَ لَكُمُ ٱلَّيْلَ لِبَاسًۭا وَٱلنَّوْمَ سُبَاتًۭا وَجَعَلَ ٱلنَّهَارَ نُشُورًۭا وَهُوَ ٱلَّذِىٓ أَرْسَلَ ٱلرِّيَـٰحَ بُشْرًۢا بَيْنَ يَدَىْ رَحْمَتِهِۦ ۚ وَأَنزَلْنَا مِنَ ٱلسَّمَآءِ مَآءًۭ طَهُورًۭا لِّنُحْـِۧىَ بِهِۦ بَلْدَةًۭ مَّيْتًۭا وَنُسْقِيَهُۥ مِمَّا خَلَقْنَآ أَنْعَـٰمًۭا وَأَنَاسِىَّ كَثِيرًۭا وَلَقَدْ صَرَّفْنَـٰهُ بَيْنَهُمْ لِيَذَّكَّرُوا۟ فَأَبَىٰٓ أَكْثَرُ ٱلنَّاسِ إِلَّا كُفُورًۭا وَلَوْ شِئْنَا لَبَعَثْنَا فِى كُلِّ قَرْيَةٍۢ نَّذِيرًۭا فَلَا تُطِعِ ٱلْكَـٰفِرِينَ وَجَـٰهِدْهُم بِهِۦ جِهَادًۭا كَبِيرًۭا ۞ وَهُوَ ٱلَّذِى مَرَجَ ٱلْبَحْرَيْنِ هَـٰذَا عَذْبٌۭ فُرَاتٌۭ وَهَـٰذَا مِلْحٌ أُجَاجٌۭ وَجَعَلَ بَيْنَهُمَا بَرْزَخًۭا وَحِجْرًۭا مَّحْجُورًۭا وَهُوَ ٱلَّذِى خَلَقَ مِنَ ٱلْمَآءِ بَشَرًۭا فَجَعَلَهُۥ نَسَبًۭا وَصِهْرًۭا ۗ وَكَانَ رَبُّكَ قَدِيرًۭا وَيَعْبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَنفَعُهُمْ وَلَا يَضُرُّهُمْ ۗ وَكَانَ ٱلْكَافِرُ عَلَىٰ رَبِّهِۦ ظَهِيرًۭا وَمَآ أَرْسَلْنَـٰكَ إِلَّا مُبَشِّرًۭا وَنَذِيرًۭا قُلْ مَآ أَسْـَٔلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِلَّا مَن شَآءَ أَن يَتَّخِذَ إِلَىٰ رَبِّهِۦ سَبِيلًۭا وَتَوَكَّلْ عَلَى ٱلْحَىِّ ٱلَّذِى لَا يَمُوتُ وَسَبِّحْ بِحَمْدِهِۦ ۚ وَكَفَىٰ بِهِۦ بِذُنُوبِ عِبَادِهِۦ خَبِيرًا ٱلَّذِى خَلَقَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ وَمَا بَيْنَهُمَا فِى سِتَّةِ أَيَّامٍۢ ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ ۚ ٱلرَّحْمَـٰنُ فَسْـَٔلْ بِهِۦ خَبِيرًۭا وَإِذَا قِيلَ لَهُمُ ٱسْجُدُوا۟ لِلرَّحْمَـٰنِ قَالُوا۟ وَمَا ٱلرَّحْمَـٰنُ أَنَسْجُدُ لِمَا تَأْمُرُنَا وَزَادَهُمْ نُفُورًۭا ۩ تَبَارَكَ ٱلَّذِى جَعَلَ فِى ٱلسَّمَآءِ بُرُوجًۭا وَجَعَلَ فِيهَا سِرَٰجًۭا وَقَمَرًۭا مُّنِيرًۭا وَهُوَ ٱلَّذِى جَعَلَ ٱلَّيْلَ وَٱلنَّهَارَ خِلْفَةًۭ لِّمَنْ أَرَادَ أَن يَذَّكَّرَ أَوْ أَرَادَ شُكُورًۭا وَعِبَادُ ٱلرَّحْمَـٰنِ ٱلَّذِينَ يَمْشُونَ عَلَى ٱلْأَرْضِ هَوْنًۭا وَإِذَا خَاطَبَهُمُ ٱلْجَـٰهِلُونَ قَالُوا۟ سَلَـٰمًۭا وَٱلَّذِينَ يَبِيتُونَ لِرَبِّهِمْ سُجَّدًۭا وَقِيَـٰمًۭا وَٱلَّذِينَ يَقُولُونَ رَبَّنَا ٱصْرِفْ عَنَّا عَذَابَ جَهَنَّمَ ۖ إِنَّ عَذَابَهَا كَانَ غَرَامًا إِنَّهَا سَآءَتْ مُسْتَقَرًّۭا وَمُقَامًۭا وَٱلَّذِينَ إِذَآ أَنفَقُوا۟ لَمْ يُسْرِفُوا۟ وَلَمْ يَقْتُرُوا۟ وَكَانَ بَيْنَ ذَٰلِكَ قَوَامًۭا وَٱلَّذِينَ لَا يَدْعُونَ مَعَ ٱللَّهِ إِلَـٰهًا ءَاخَرَ وَلَا يَقْتُلُونَ ٱلنَّفْسَ ٱلَّتِى حَرَّمَ ٱللَّهُ إِلَّا بِٱلْحَقِّ وَلَا يَزْنُونَ ۚ وَمَن يَفْعَلْ ذَٰلِكَ يَلْقَ أَثَامًۭا يُضَـٰعَفْ لَهُ ٱلْعَذَابُ يَوْمَ ٱلْقِيَـٰمَةِ وَيَخْلُدْ فِيهِۦ مُهَانًا إِلَّا مَن تَابَ وَءَامَنَ وَعَمِلَ عَمَلًۭا صَـٰلِحًۭا فَأُو۟لَـٰٓئِكَ يُبَدِّلُ ٱللَّهُ سَيِّـَٔاتِهِمْ حَسَنَـٰتٍۢ ۗ وَكَانَ ٱللَّهُ غَفُورًۭا رَّحِيمًۭا وَمَن تَابَ وَعَمِلَ صَـٰلِحًۭا فَإِنَّهُۥ يَتُوبُ إِلَى ٱللَّهِ مَتَابًۭا وَٱلَّذِينَ لَا يَشْهَدُونَ ٱلزُّورَ وَإِذَا مَرُّوا۟ بِٱللَّغْوِ مَرُّوا۟ كِرَامًۭا وَٱلَّذِينَ إِذَا ذُكِّرُوا۟ بِـَٔايَـٰتِ رَبِّهِمْ لَمْ يَخِرُّوا۟ عَلَيْهَا صُمًّۭا وَعُمْيَانًۭا وَٱلَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَٰجِنَا وَذُرِّيَّـٰتِنَا قُرَّةَ أَعْيُنٍۢ وَٱجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا أُو۟لَـٰٓئِكَ يُجْزَوْنَ ٱلْغُرْفَةَ بِمَا صَبَرُوا۟ وَيُلَقَّوْنَ فِيهَا تَحِيَّةًۭ وَسَلَـٰمًا خَـٰلِدِينَ فِيهَا ۚ حَسُنَتْ مُسْتَقَرًّۭا وَمُقَامًۭا قُلْ مَا يَعْبَؤُا۟ بِكُمْ رَبِّى لَوْلَا دُعَآؤُكُمْ ۖ فَقَدْ كَذَّبْتُمْ فَسَوْفَ يَكُونُ لِزَامًۢا

English tafsir from Ma'arif al-Qur'an by Mufti Muhammad Shafi (Maktaba-e-Darul-Uloom), via Quran.com.

Ma'arif al-Qur'anEnglish
An-Nur: 62

Commentary

Some etiquettes and injunctions in regard to meetings with the Holy Prophet ﷺ ' in particular, and in the society in general

The above verses contain two injunctions. The first injunction is that when the Holy Prophet ﷺ call people for the meeting in connection with jihad or any other religious matter, the demand of the faith is that all should attend and must not leave the meeting without his permission. If there is an emergency, permission may be sought from the Holy Prophet ﷺ ، who was advised that unless there is special need and requirement, permission may be granted on such requests. In the same connection those hypocrites are condemned who would come to attend the meeting only to fulfill the obligation of faith, but would quietly sneak out under the cover of some other person.

This verse was revealed at the time of the battle of Ahzab, when the Arab disbelievers and other groups joined together and suddenly attacked Madinah. After consultations with the companions, the Holy Prophet ﷺ consented to dig up a trench to defend against the attack. For this reason this battle is also known as 'the battle of trench (Khandaq) '. This battle was fought in Shawwal 5th Hijra. (Qurtubi)

Baihaqi and Ibn Ishaq have reported that the Holy Prophet ﷺ himself had taken part in the digging of the trench. But the hypocrites used to come late in the first place, and after doing a little bit of work just to show their presence, would sneak away quietly. As against this all the believers were putting in their best, and in case of any need or emergency would take permission from the Holy Prophet ﷺ before leaving the work. At that point this verse was revealed. (Mazhari)

A question and its answer

It appears from this verse that it is forbidden to get up and leave from the presence of the Holy Prophet ﷺ without seeking his permission. But there are several incidents when companions used to leave his meeting when they wished and would not deem it necessary to take his permission. The answer to this point is that the injunction mentioned in the present verse is not an injunction for ordinary meetings, but it is meant for specific gatherings, which the Holy Prophet ﷺ might have called for some need, as was the case at the time of battle of the trench.

The phrase ) عَلَىٰ أَمْرٍ‌ جَامِعٍ (for a collective matter - 62) is itself pointing toward this exclusivity.

What does أَمْرٍ‌ جَامِعٍ (collective matter) mean?

There are different views on this point. The most evident explanation is that this phrase is used for such acts for which the Holy Prophet ﷺ felt necessary to collect the people, as he regarded it important to collect the people for digging the trench on the occasion of battle of Ahzab. (Qurtubi - Mazhari)

Is this injunction exclusive to meetings of the Holy Prophet ﷺ or is general?

Since this injunction is issued for a religious and Islamic need, all the jurists agree that it is not exclusive to meetings of the Holy Prophet ﷺ . The same injunction would apply to any Imam or ruler of the Muslims who is in control of the government, if he called up a meeting. It is obligatory to attend the meetings called up by the rulers and it is not lawful to leave it without permission. (Qurtubi - Mazhari – Bayan ul-Quran)

This is but obvious that this injunction has greater stress and emphasis for meetings called up by the Holy Prophet ﷺ ، and its opposition is open callousness. As for the common meetings and gatherings (not convened by a ruler), acting upon this injunction is surely preferable and commendable from the point of view of Islamic social etiquette. When Muslims are gathered in a meeting for deliberation or action on a collective issue, one should Ie:av ( the meeting only after taking permission from the presiding person.

The second injunction

The second injunction is given in the last verse:

An-Nur: 63–64

لَّا تَجْعَلُوا دُعَاءَ الرَّ‌سُولِ بَيْنَكُمْ

Do not take the call of the messenger among you as a call of one of you to another - 24:63.

One explanation of this verse is that "call of the messenger" means calling of the people by the Holy Prophet ﷺ (which implies that "call" is the act of the messenger). Thus the meaning of the verse is, when the Holy Prophet ﷺ call people, it should not be taken as a common call of an

ordinary person, in which one has the choice to go or not to go. In the case of a call by the Holy Prophet ﷺ it becomes obligatory to go to him and leaving the meeting without his permission is unlawful. In the context of the verse the above explanation appears more appropriate. That is why Mazhari and Bayan ul-Qur'an have adopted this explanation. The other explanation of "call of the messenger" is related by Ibn Kathir and Qurtubi on authority of Sayyidna ` Abdullah Ibn ` Abbas ؓ . According to this explanation it means calling of the Holy Prophet ﷺ by the people for some need which implies that 'the messenger' is the object of the 'call'.

On the basis of this explanation the meaning of the verse would be that when you Call the Holy Prophet ﷺ for some need, do not call him by his name saying ` Ya Muhammad یا محمد ، as you call others. This is disrespect to him. Therefore, call him by an honorific form of address such as ` Ya Rasul Allah i.e. یا رسول اللہ or ` Ya Nabiyy Allah' یا نبی اللہ . In the final analysis it is obligatory on all Muslims to have respect and veneration for the Holy Prophet ﷺ and to avoid all such things which are in conflict with respect and etiquette, or which may cause inconvenience to the Holy Prophet ﷺ . This injunction is similar in nature to many of those enjoined in Surah al-Hujurat, for instance لَا تَجْهَرُ‌وا لَهُ بِالْقَوْلِ كَجَهْرِ‌ بَعْضِكُمْ لِبَعْضٍ (49:2) It means that when you talk to the Holy Prophet ﷺ keep in mind his respect, and do not talk in a loud voice, as people do while talking to each other. A similar example is إِنَّ الَّذِينَ يُنَادُونَكَ مِن وَرَ‌اءِ الْحُجُرَ‌اتِ (49:4) which means that when he is inside the house, one must not call him out, rather wait for him outside until he comes out on his own.

A Warning

It has also been inferred from the second explanation that as a common etiquette it is incumbent upon Muslims to pay respect to the elders, and to call them by their names is disrespect. Elders should always be called with titles of respect.

Alhamdulillah

The Commentary on Surah An-Nur ends here.

﷽
سُورَةُ الفُرۡقَانِ
In the name of God, the Lord of Mercy, the Giver of Mercy.
Al-Furqan
Al-Furqan: 1

Special features of the Surah

There is consensus among the commentators that this Surah was revealed in Makkah. However, Sayyidna Ibn ` Abbas ؓ and Qatadah ؓ contend that three of its verses are Madani and rest of the Surah is Makkan. Yet Qurtubi and a few others maintain that the Surah itself is Madani and only a few verses are Makkan.

The gist of the subject matter of the Surah is to describe and define the greatness of the Holy Qur'an and the truth of the prophethood of the Holy Prophet ﷺ ، to which there were doubts expressed by the unbelievers. The Surah contains answers to their objections.

Commentary

تَبَارَ‌كَ (25:1) is derived from بَرَکَہ ، meaning abundance of a good thing. Sayyidna Ibn ` Abbas ؓ ` e' ' has explained that the meaning of the first verse is that all blessings are from Allah alone. فُرْ‌قَانَ (Furgan, translated above as 'criterion' )is a title of the Qur'an and its meaning is to distinguish. The Holy Qur'an by its very nature distinguishes between right and wrong, and differentiates, through miracles between the right people and the wrong ones, hence it is called as Furqan.

لِلْعَالَمِينَ (warner to the worlds - 25:1). This proves that the Holy Prophet ﷺ prophethood was for the entire universe and not just for a certain community or time, as was the case with other prophets. In a Hadith recorded in Sahih Muslim, the Holy Prophet ﷺ has pointed out six special features about his prophethood. One of the special features is the universality of his prophethood i.e. it is for all ages and all people.

Al-Furqan: 2–5

Special Wisdom in every creation

فَقَدَّرَ‌هُ تَقْدِيرً‌ا (And designed it in a perfect measure - 25:2): Here تَقْدِير‌ (designing in a perfect measure) is mentioned after تخلِیق (Creation). تخلِیق means to create something from nothing that is to bring in something without any pre-existing substance whatsoever. And (designed in a perfect measure) means that, whatever has been created, its components, appearance, properties and signs are made to suit the purpose of its creation. The form of the sky, its constituents and its shape are in conformity to that purpose for which Allah Ta’ ala has created it. Similarly, the stars and planets possess those qualities for which they are created. Whatever we see on the earth is absolutely perfect in its form, shape and construction to suit the purpose and requirement of its creation. For instance, earth is not made in such a liquid form, that anything put on it is drowned, nor is it made too hard like steel or concrete to be dug. It is made in the solid form and given a Hardness that it could be dug to take out underground water or to place foundations for the buildings. Water is given the liquid form which again is full of Divine Wisdom and helps meet the multifarious needs of the creatures spread all over the earth. Water does not reach on its own at all the places where it is needed. Man has to put in some skill and labour to take it to places where it is required. On the other hand air is a compulsory gift which reaches every place without any labour or an active role from human beings. Even if someone wants to avoid it, he has to exert extra labour. It is not the place to describe Divine creations and their characteristics as it needs volumes for the purpose. Each and every creation of Allah Subhanahu wa Ta’ ala is perfect in its purpose and has its own peculiar properties and traits. Imam Ghazzali has written a book on the subject by the name الحکمۃ فی مخلوقات اللہ تعالیٰ .

These verses define the sacred and exalted position of the Holy Qur’ an and by addressing the person on whom the book is revealed as عَبدَہ (His slave) in the very beginning of the Surah, his honoured position is highlighted. There cannot be a greater honour for any one than to be called by Allah Ta’ ala as 'His own'..

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