"Ibad-ur-Rahman" (Servants of the Most Merciful) - Surah Al-Furqan (Chapter 25), verses 63–76.
This passage is one of the most beautiful and comprehensive descriptions of the ideal believer's character, covering their social conduct, worship, spending habits, and moral integrity.
Q.25:63–76: The Charter of the Servants of the Merciful
Q.25:63: Humility & Peace
[25:63.a] And the servants of the Merciful (وَعِبَادُ الرَّحْمَـٰنِ, ওয়া ইবাদু আর-রাহমানি, ʿ-b-d, to serve/worship) [25:63.b] those who walk upon the earth (الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ, আল্লাযীনা ইয়ামশূনা আলা আল-আরদি, m-sh-y, to walk) [25:63.c] gently (with humility) (هَوْنًا, হাওনান, h-w-n, to be easy/gentle/light) [25:63.d] and when the ignorant address them (وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ, ওয়া ইযা খাতাবাহুমু আল-জাহিলূনা, j-h-l, to be ignorant/irrational) [25:63.e] they say "Peace" (قَالُوا سَلَامًا, কালূ সালামা, s-l-m, to be safe/peace)
Q.25:64: The Night Vigil
[25:64.a] And those who spend the night (وَالَّذِينَ يَبِيتُونَ, ওয়া আল্লাযীনা ইয়াবীতূনা, b-y-t, to pass the night) [25:64.b] for their Lord (لِرَبِّهِمْ, লি-রব্বিহিম, r-b-b, to nurture/lord) [25:64.c] prostrating and standing (سُجَّدًا وَقِيَامًا, সুজ্জাদান ওয়া ক্বিয়ামান, s-j-d / q-w-m, to prostrate / to stand)
Q.25:65–66: Fear of Judgment
[25:65.a] And those who say (وَالَّذِينَ يَقُولُونَ, ওয়া আল্লাযীনা ইয়াকুলূনা, q-w-l, to say) [25:65.b] "Our Lord, avert from us" (رَبَّنَا اصْرِفْ عَنَّا, রব্বানা আসরিফ আন্না, ṣ-r-f, to turn away/divert) [25:65.c] the punishment of Hell (عَذَابَ جَهَنَّمَ, আযাবা জাহান্নামা, ʿ-dh-b, to torture/sweeten [ironic]) [25:65.d] indeed, its punishment is inseparable (torment) (إِنَّ عَذَابَهَا كَانَ غَرَامًا, ইন্না আযাবাহা কানা গারামান, gh-r-m, to be persistent/debt) [25:66.a] Indeed, it is evil as a settlement (إِنَّهَا سَاءَتْ مُسْتَقَرًّا, ইন্নাহা সা'আত মুস্তাক্বাররান, s-w-ʾ, to be evil) [25:66.b] and a residence (وَمُقَامًا, ওয়া মুক্বামান, q-w-m, to stand/reside)
Q.25:67: Financial Moderation
[25:67.a] And those who, when they spend (وَالَّذِينَ إِذَا أَنْفَقُوا, ওয়া আল্লাযীনা ইযা আনফাক্বূ, n-f-q, to spend/tunnel) [25:67.b] are not extravagant (لَمْ يُسْرِفُوا, লাম ইউসরিফূ, s-r-f, to exceed bounds) [25:67.c] and are not stingy (وَلَمْ يَقْتُرُوا, ওয়া লাম ইয়াক্বতুরূ, q-t-r, to be scanty/stingy) [25:67.d] but are between that, a just mean (وَكَانَ بَيْنَ ذَٰلِكَ قَوَامًا, ওয়া কানা বাইনা যালিকা ক্বওয়ামান, q-w-m, to stand straight/upright)
Q.25:68: Major Sins (Shirk, Murder, Adultery)
[25:68.a] And those who do not invoke (وَالَّذِينَ لَا يَدْعُونَ, ওয়া আল্লাযীনা লা ইয়াদ'ঊনা, d-ʿ-w, to call/pray) [25:68.b] with God another deity (مَعَ اللَّهِ إِلَـٰهًا آخَرَ, মা'আ আল্লাহি ইলাহান আখারা, ʾ-l-h, to deify) [25:68.c] and do not kill the soul (وَلَا يَقْتُلُونَ النَّفْسَ, ওয়া লা ইয়াক্বতুলূনা আন-নাফসা, q-t-l, to kill) [25:68.d] which God has forbidden except by right (الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ, আল্লাতী হাররামাল্লাহু ইল্লা বিল-হাক্কি, ḥ-r-m, to forbid/sacred) [25:68.e] and do not commit unlawful intercourse (وَلَا يَزْنُونَ, ওয়া লা ইয়াযনূনা, z-n-y, to commit adultery/fornication) [25:68.f] and whoever does that meets sin (penalty) (وَمَنْ يَفْعَلْ ذَٰلِكَ يَلْقَ أَثَامًا, ওয়া মান ইয়াফ'আল যালিকা ইয়ালক্বা আছামান, ʾ-th-m, to sin/slow down)
Q.25:69–71: Punishment & Repentance
[25:69.a] Multiplied for him is the punishment (يُضَاعَفْ لَهُ الْعَذَابُ, ইউদা'আফ লাহু আল-আযাবু, d-ʿ-f, to double/fold) [25:69.b] on the Day of Resurrection (يَوْمَ الْقِيَامَةِ, ইয়াওমা আল-ক্বিয়ামতি, q-w-m, to rise) [25:69.c] and he abides therein humiliated (وَيَخْلُدْ فِيهِ مُهَانًا, ওয়া ইয়াখলুদ ফীহি মুহানান, h-w-n, to be weak/despised) [25:70.a] Except he who repented (إِلَّا مَنْ تَابَ, ইল্লা মান তাবা, t-w-b, to return) [25:70.b] and believed and did righteous deeds (وَآمَنَ وَعَمِلَ عَمَلًا صَالِحًا, ওয়া আমানা ওয়া 'আমিলা 'আমালান সালিহান, ʿ-m-l, to work) [25:70.c] then those, God will change (فَأُولَـٰئِكَ يُبَدِّلُ اللَّهُ, ফা-উলাইকা ইউবাদ্দিলুল্লাহু, b-d-l, to exchange) [25:70.d] their evil deeds into good deeds (سَيِّئَاتِهِمْ حَسَنَاتٍ, সাইয়িআতিহিম হাসানাতিন, s-y-ʾ / ḥ-s-n, to be bad / to be beautiful)
Q.25:72: Integrity of Witness
[25:72.a] And those who do not witness falsehood (وَالَّذِينَ لَا يَشْهَدُونَ الزُّورَ, ওয়া আল্লাযীনা লা ইয়াশহাদূনা আয-যূরা, z-w-r, to falsify/lean) [25:72.b] and when they pass by ill speech (وَإِذَا مَرُّوا بِاللَّغْوِ, ওয়া ইযা মাররূ বিল-লাগউই, l-gh-w, to speak nonsense) [25:72.c] they pass by with dignity (مَرُّوا كِرَامًا, মাররূ কিরামান, k-r-m, to be noble/generous)
Q.25:73: Responsiveness to Revelation
[25:73.a] And those who, when reminded (وَالَّذِينَ إِذَا ذُكِّرُوا, ওয়া আল্লাযীনা ইযা যুক্কিরূ, dh-k-r, to remember/remind) [25:73.b] of the verses of their Lord (بِآيَاتِ رَبِّهِمْ, বি-আয়াত রব্বিহিম, ʾ-y-y, sign/mark) [25:73.c] do not fall upon them deaf and blind (لَمْ يَخِرُّوا عَلَيْهَا صُمًّا وَعُمْيَانًا, লাম ইয়াখিররূ আলাইহা সুম্মাউ ওয়া 'উমিয়ানান, kh-r-r / ṣ-m-m / ʿ-m-y, to fall / to be deaf / to be blind)
Q.25:74: The Prayer for Spiritual Legacy
[25:74.a] And those who say (وَالَّذِينَ يَقُولُونَ, ওয়া আল্লাযীনা ইয়াকুলূনা, q-w-l, to say/speak) [25:74.b] "Our Lord, grant us" (رَبَّنَا هَبْ لَنَا, রব্বানা হাব লানা, w-h-b, to bestow/gift freely) [25:74.c] from our spouses (مِنْ أَزْوَاجِنَا, মিন আযওয়াজিনা, z-w-j, to pair/join) [25:74.d] and our offspring (وَذُرِّيَّاتِنَا, ওয়া যুররিয়্যাতিনা, dh-r-r, to scatter/sow/progeny) [25:74.e] comfort of eyes (قُرَّةَ أَعْيُنٍ, কুররাতা আ'ইয়ুনিন, q-r-r + ʿ-y-n, to settle/cool + eye) [25:74.f] and make us for the righteous (وَاجْعَلْنَا لِلْمُتَّقِينَ, ওয়া ইজ'আলনা লিল-মুত্তাক্বীনা, j-ʿ-l + w-q-y, to make + to guard/protect) [25:74.g] a leader (model). (إِمَامًا, ইমামান, ʾ-m-m, to lead/front/mother)
Exegesis Note Q.25:74: Domestic Tranquility & Leadership Classical mufassirun (Ibn Kathir, Al-Tabari) establish that "coolness of eyes" (qurrata aʿyunin) signifies spiritual stability—seeing one's family obedient to God, bringing joy that prevents the eyes from roving or weeping. This connects to Q.32:17 (joy kept hidden for believers) and Q.20:40 (restoring Moses to "cool" his mother's eye). The Prophet (ﷺ) stated: "When a man dies, his acts come to an end, but three, [among them] a righteous child who prays for him" ([Sahih Muslim:1631]). Context: The concluding description of Ibad al-Rahman (Servants of the Merciful) in Late Mecca. Balagha: Hab implies a gift without exchange; Imam (singular) suggests a unified model for the collective. Parallels OT Prov 17:6 declaring grandchildren as a "crown" of the aged, NT Eph 6:4 stating the duty to raise children in "instruction of the Lord," and Sirach 3:5 depicting the honor of offspring as a source of parental prayer hearing.
Q.25:75–76: The Reward [25:75.a] Those will be awarded the Chamber (أُولَـٰئِكَ يُجْزَوْنَ الْغُرْفَةَ, উলাইকা ইউজযাওনা আল-গুরফাতা, gh-r-f, to scoop/lofty room) [25:75.b] for what they patiently endured (بِمَا صَبَرُوا, বিমা সবারূ, ṣ-b-r, to bind/patience) [25:75.c] and they will be met therein with greeting and peace (وَيُلَقَّوْنَ فِيهَا تَحِيَّةً وَسَلَامًا, ওয়া ইউলাক্কওনা ফীহা তাহিয়্যাতান ওয়া সালামা, ḥ-y-y, to live/greet) [25:76.a] Abiding eternally therein (خَالِدِينَ فِيهَا, খালিদীনা ফীহা, kh-l-d, to last forever) [25:76.b] excellent it is as a settlement and residence (حَسُنَتْ مُسْتَقَرًّا وَمُقَامًا, হাসুনাত মুস্তাক্বাররাও ওয়া মুক্বামান, ḥ-s-n, to be beautiful)
Exegesis Note Q.25:63–76:
The Ethical Definition of Believers Classical mufassirun (Razi, Qurtubi) identify these verses as the "Constitution of the Saints" (Dastur al-Awliya), contrasting the earlier arrogance of the Quraysh with the humility of the Ibad al-Rahman. The passage outlines a "Golden Mean": walking gently (social humility), spending neither wastefully nor stingily (financial balance), and responding to aggression with "Peace" (emotional control). Authentic Hadith states: "The most beloved of God's servants are those who walk on the earth gently" ([Kanz al-Ummal]). Razi highlights the transformation in verse 70 (Tabdil), where genuine repentance actively converts past sins into credits of merit. Context: Late Meccan period, strengthening the identity of the persecuted Muslim community.
Parallels:
Humility: NT Matt 5:5 ("Blessed are the meek, for they shall inherit the earth").
Night Vigil: OT Ps 119:62 ("At midnight I rise to give you thanks") and Ps 134:1 (Servants who stand by night).
Decalogue Echoes: The prohibition of Shirk, Murder, and Adultery (v. 68) mirrors the core of the Ten Commandments (Exod 20:3, 13, 14) and the Noahide Laws.
False Witness: Verse 72 parallels the 9th Commandment (Exod 20:16 "You shall not bear false witness").
Transformation: The "new creation" or change of status mirrors NT 2 Cor 5:17 ("The old has passed away; behold, the new has come").
The Verses (Surah Al-Furqan: 63–76)
63. "And the servants of the Most Merciful are those who walk upon the earth easily, and when the ignorant address them [harshly], they say [words of] peace,"
64. "And those who spend [part of] the night to their Lord prostrating and standing [in prayer]."
65. "And those who say, 'Our Lord, avert from us the punishment of Hell. Indeed, its punishment is ever adhering;'"
66. "Indeed, it is evil as a settlement and residence."
67. "And [they are] those who, when they spend, do so not excessively or sparingly but are ever, between that, [justly] moderate."
68. "And those who do not invoke with Allah another deity or kill the soul which Allah has forbidden [to be killed], except by right, and do not commit unlawful sexual intercourse. And whoever should do that will meet a penalty."
69. "Multiplied for him is the punishment on the Day of Resurrection, and he will abide therein humiliated—"
70. "Except for those who repent, believe and do righteous work. For them Allah will replace their evil deeds with good. And ever is Allah Forgiving and Merciful."
71. "And he who repents and does righteousness does indeed turn to Allah with [accepted] repentance."
72. "And [they are] those who do not testify to falsehood, and when they pass near ill speech, they pass by with dignity."
73. "And those who, when reminded of the verses of their Lord, do not fall upon them deaf and blind."
74. "And those who say, 'Our Lord, grant us from among our wives and offspring comfort to our eyes and make us an example for the righteous.'"
75. "Those will be awarded the Chamber [of Paradise] for what they patiently endured, and they will be received therein with greetings and [words of] peace."
76. "Abiding eternally therein. Good is the settlement and residence."
Key Characteristics of Ibad-ur-Rahman
Based on the verses above, the "Servants of the Most Merciful" possess the following 9 traits:
1. Humility (Verse 63)
They walk gently on the earth. They do not strut with arrogance or pride; their physical demeanor reflects their inner state of humbleness before God.
2. Emotional Intelligence & Patience (Verse 63)
When "the ignorant" (people who are rude, aggressive, or foolish) try to provoke them, they do not retaliate with insults. Instead, they disengage gracefully, saying words of "Peace" (Salam).
3. Devotion at Night (Verse 64)
While others sleep, they sacrifice their rest to worship. They spend parts of the night in Qiyam (standing) and Sujud (prostration) before their Lord.
4. Fear of Consequence (Verses 65-66)
Despite their good deeds, they are not complacent. They constantly pray to be saved from the punishment of Hellfire, recognizing it as a terrible destination.
5. Financial Moderation (Verse 67)
They are neither miserly nor extravagant. They manage their wealth with balance, spending where necessary but avoiding wastefulness.
6. Avoidance of Major Sins (Verse 68)
They strictly avoid the three destructive sins:
Shirk: Worshipping anything other than Allah.
Unjust Killing: Taking a life without legal right.
Zina: Adultery or fornication.
7. Integrity and Dignity (Verse 72)
Truthfulness: They do not give false testimony (Zur) or lie.
Dignity: They do not engage in idle, vain, or sinful talk. If they happen to pass by such gatherings, they pass by quickly and with dignity, protecting their spiritual state.
8. Responsiveness to Guidance (Verse 73)
When they are reminded of Allah’s signs or verses, they listen attentively. They are not "deaf and blind" to guidance; they accept the truth when they hear it.
9. Focus on Family Legacy (Verse 74)
They pray for their spouses and children to be the "coolness of their eyes" (a source of joy and peace).
They aspire to be leaders and examples for the righteous (Muttaqin).
The Reward (Verses 75-76)
Because of their patience (Sabr) in upholding these traits, they are promised Al-Ghurfah (The Lofty Chamber), the highest dwelling in Paradise, where they will live forever in peace.
Q.25:74: The Prayer for Spiritual Legacy
[25:74.a] And those who say (وَالَّذِينَ يَقُولُونَ, ওয়া আল্লাযীনা ইয়াকুলূনা, q-w-l, to say/speak)
[25:74.b] "Our Lord, grant us" (رَبَّنَا هَبْ لَنَا, রব্বানা হাব লানা, w-h-b, to bestow/gift freely)
[25:74.c] from our spouses (مِنْ أَزْوَاجِنَا, মিন আযওয়াজিনা, z-w-j, to pair/join)
[25:74.d] and our offspring (وَذُرِّيَّاتِنَا, ওয়া যুররিয়্যাতিনা, dh-r-r, to scatter/sow/progeny)
[25:74.e] comfort of eyes (قُرَّةَ أَعْيُنٍ, কুররাতা আ'ইয়ুনিন, q-r-r + ʿ-y-n, to settle/cool + eye)
[25:74.f] and make us for the righteous (وَاجْعَلْنَا لِلْمُتَّقِينَ, ওয়া ইজ'আলনা লিল-মুত্তাক্বীনা, j-ʿ-l + w-q-y, to make + to guard/protect)
[25:74.g] a leader (model). (إِمَامًا, ইমামান, ʾ-m-m, to lead/front/mother)
Exegesis
Note Q.25:74: Domestic Tranquility & Leadership
Classical mufassirun (Ibn Kathir, Al-Tabari) establish that "coolness of eyes" (qurrata aʿyunin) signifies spiritual stability—seeing one's family obedient to God, bringing joy that prevents the eyes from roving or weeping. This connects to Q.32:17 (joy kept hidden for believers) and Q.20:40 (restoring Moses to "cool" his mother's eye). The Prophet (ﷺ) stated: "When a man dies, his acts come to an end, but three, [among them] a righteous child who prays for him" ([Sahih Muslim:1631]). Context: The concluding description of Ibad al-Rahman (Servants of the Merciful) in Late Mecca. Balagha: Hab implies a gift without exchange; Imam (singular) suggests a unified model for the collective. Parallels OT Prov 17:6 declaring grandchildren as a "crown" of the aged, NT Eph 6:4 stating the duty to raise children in "instruction of the Lord," and Sirach 3:5 depicting the honor of offspring as a source of parental prayer hearing.
Would you like me to analyze the preceding attributes of the "Servants of the Merciful" (Q.25:63-73) or explore the root W-Q-Y (Taqwa) across Semitic languages?