Surah Furqan >> Currently viewing Surah Furqan Ayat 6 (25:6)

Surah Furqan Ayat 6 in Arabic Text

قُلْ أَنزَلَهُ ٱلَّذِى يَعْلَمُ ٱلسِّرَّ فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۚ إِنَّهُۥ كَانَ غَفُورًۭا رَّحِيمًۭا
Qul anzalhul lazee ya’lamus sirra fis samaawaati wal-ard; innahoo kaana Ghafoorar Raheemaa

English Translation

Here you can read various translations of verse 6

Sahih International
Say, [O Muhammad], “It has been revealed by He who knows [every] secret within the heavens and the earth. Indeed, He is ever Forgiving and Merciful.”

Yusuf Ali
Say: “The (Qur’an) was sent down by Him who knows the mystery (that is) in the heavens and the earth: verily He is Oft-Forgiving, Most Merciful.”

Abul Ala Maududi
O Muhammad, say to them, “This has been sent down by Him, Who knows the secret of the heavens and the earth.” The fact is that He is very Forgiving and Merciful.

Muhsin Khan
Say: “It (this Quran) has been sent down by Him (Allah) (the Real Lord of the heavens and earth) Who knows the secret of the heavens and the earth. Truly, He is Oft-Forgiving, Most Merciful.”

Pickthall
Say (unto them, O Muhammad): He who knoweth the secret of the heavens and the earth hath revealed it. Lo! He ever is Forgiving, Merciful.

Dr. Ghali
Say, “He has sent it down, (He) who knows the secret in the heavens and the earth; surely He has been Ever-Forgiving, Ever-Merciful.”

Abdel Haleem
Say, ‘It was sent down by Him who knows the secrets of the heavens and earth. He is all forgiving, all merciful.’

Quran 25 Verse 6 Explanation

For those looking for commentary to help with the understanding of Surah Furqan ayat 6, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.

Ala-Maududi

(25:6) Say to them (O Muhammad): “It is He Who knows the secrets of the heavens and the earth[12] Who has sent down this Book. Indeed, He is Most Forgiving, Most Compassionate.”[13]


12. This is the same objection which the modern orientalists have raised against the Quran, but strange as it may seem, no contemporary of the Prophet (peace be upon him) ever raised such an objection against him. Nobody, for instance, ever said that Muhammad (peace be upon him) as a boy had met Buhairah, the monk, and had attained religious knowledge from him, nor did anybody claim that he had obtained all that information from the Christian monks and Jewish rabbis during the trade journeys in his youth. In fact, they knew that he had never traveled alone but in the caravans and if they said such a thing, it would be refuted by hundreds of their own people from the city.

Then, one could ask, if he had gained all that knowledge from Buhairah when he was about 12, and during trade journeys when he was 25, why did he keep it secret from the people till he became 40? Whereas he did not leave his country even for a single day, but lived for years among his own people in the same city. That is why the people of Makkah dared not bring such an impudent and baseless charge against him. Their objections related to the time when he claimed to be a Prophet (peace be upon him) of Allah and not to the time preceding that claim. Their argument was like this: This man is illiterate and cannot obtain any knowledge through books. He has lived among us for forty years, but we have never heard from him anything that might have shown that he had any acquaintance with what he is preaching; therefore he must have had the help of other people who copied these things from the writings of the ancients for him: he learns these things from them and recites them as divine revelations: this is a fraud. So much so that according to some traditions, they named some of his helpers, who were the people of the Book, were illiterate and lived in Makkah. They were: (1) Addas, a freed slave of Huvaitib bin Abdul Uzza. (2) Yasar, a freed slave of Ala bin Al Hadrami. (3) Jabr, a freed slave of Amir bin Rabbiah.

Apparently this is a weighty argument. For there can be no greater proof of the fraud of Prophethood than to specify its source. But it looks strange that no argument has been put forward to refute this charge except a mere denial, as if to say: Your charge is an impudent lie: you are cruel and unjust to bring such a false charge against Our Messenger; for the Quran is the Word of Allah Who knows all the secrets in the heavens and the earth. Had their charge been based on facts, it would not have been rejected with contempt, for in that case the disbelievers would have demanded a detailed and clear answer. But they realized the strength of the arguments and did not make such a demand. Moreover, the fact that the weighty argument failed to produce any doubt in the minds of the new Muslims, was a clear proof that it was a lie.

The enigma is clearly explained if we keep in view the prevalent circumstances.

(1) The disbelievers of Makkah did not take any decisive steps to prove their charge, although they could, had there been any truth in their charge. For instance, they could have made raids on the houses of the alleged helpers and on the house of the Prophet (peace be upon him) himself and taken hold of the whole material which was being used in this fraud, and made it public to expose his Prophethood. And this was not difficult for them because they never hesitated to resort to anything to defeat him, including persecution, as they were not bound by any moral code.

(2) The alleged helpers were not strangers. As they lived in Makkah, everyone knew it well how learned they were. The disbelievers themselves knew that they could never have helped to produce a unique and sublime Book like the Quran which had the highest literary excellence and merit. That is why none of them challenged the answer to the charge. That is why even those people, who did not know them, considered this frivolous. Then if the alleged helpers were such geniuses, why did they not claim to be prophets themselves?

(3) Then, all the alleged helpers were freed slaves who were attached to their former masters even after their freedom according to the customs of Arabia; therefore they could not have become willing accomplices of the Prophet (peace be upon him) in this fraud of false prophethood because their former masters could have coerced them to expose it. The only reason for them to help the Prophet (peace be upon him) in his claim could have been some greed or interest which, under the circumstances, could not even be imagined. Thus, apparently there was no reason why they should have offended those whose protection and patronage they needed and enjoyed, and become accomplices in the fraud.

(4) Above all, all these alleged helpers embraced Islam. Could it be possible that those very persons, who had helped the Prophet (peace be upon him) to make his fraud successful, could have possibly become his devoted followers? Moreover, if, for the sake of argument, it be admitted that they helped him, why was not any of them raised to a prominent rank as a reward of his help? Why were not Addas and Yasar and Jabr exalted to the same status as were Abu Bakr and Umar and Abu Ubaidah? Another odd thing is that if the fraud of prophethood was being carried on with the help of the alleged helpers, how could it remain hidden from Zaid bin Harithah, Ali bin Abi Talib, Abu Bakr and other people, who were the Prophet’s (peace be upon him) closest and most devoted companions? Thus the charge was not only frivolous and false, but it was also below the dignity of the Quran to give any answer to it. The charge has been cited merely to prove that those people had been so blinded by their opposition to the truth that they could say anything.

13. “He is All Forgiving and All Merciful” is very meaningful here. It means that Allah is giving full respite to the enemies of the truth, for He is Forgiving and Merciful; otherwise He would have sent down a scourge to annihilate them because of the false charges they were bringing against the Messenger. It also contains an admonition, as if to say: O unjust people, if even now you give up your enmity and obduracy and accept the truth, We shall forgive your previous misdeeds.

Ibn-Kathir

The tafsir of Surah Furqan verse 6 by Ibn Kathir is unavailable here.
Please refer to Surah Furqan ayat 4 which provides the complete commentary from verse 4 through 6.

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