surah rahman page 1
Surah Rahman in English is the most famous surah in Quran. Surah Ar-Rahman is the 55th Chapter (Surah) of the Qur’an with 78 verses
(Ayat).

In this Rahman Surah, there are 3 Ruku, 352 Words, and 1585 letters in this Surah
Rahman.



Surah-Rahman-in-English



Some important notes related to
Surah Rahman
before reading this surah. These points help you a better
understanding.





Summary of Surah Rahman
  • 1  Allah taught the Quran
    to Muhammad


  • 2-15 Allah the creator of all things

  • 16-25 Allah controlled the seas and all that is therein

  • 26-30 Allah ever liveth, though all else decay and die

  • 31-40 Allah will certainly judge both men and genii

  • 41-45 Allah will consign the wicked to hell-fire

  • 46-78 The joys of Paradise described



    Play and Listen Surah Rahman Mp3 Audio


    Surah Rahman in English Transliteration


    Bismillaahir Rahmaanir Raheem

    In the name of Allah, Most Gracious, Most Merciful.



    1. Ar Rahmaan

    The Most Beneficent (Allah)!



    2. ‘Allamal Quran

    Has taught (you mankind) the Qur’an (by His Mercy).




    3. Khalaqal insaan

    He created man.



    4. ‘Allamahul bayaan

    He taught him eloquent speech.



    5. Ashshamsu walqamaru bihusbaan

    The sun and the moon run on their fixed courses (exactly) calculated
    with measured out stages for each (for reckoning, etc.).





    6.  Wannajmu washshajaru yasjudan

    And the herbs (or stars) and the trees both prostrate. 




    7. Wassamaaa’a rafa’ahaa wa wada’al Meezan

    And the heaven He has raised high, and He has set up the Balance.




    8. Allaa tatghaw fil meezaan

    In order that you may not transgress (due) balance.




    9. Wa aqeemul wazna bilqisti wa laa tukhsirul meezaan

    And observe the weight with equity and do not make the balance
    deficient.





    10.Wal arda wada’ahaa lilanaam

    And the earth He has put for the creatures.




    11. Feehaa faakihatunw wan nakhlu zaatul akmaam

    Therein are fruits, date-palms producing sheathed fruit-stalks
    (enclosing dates).





    12. Walhabbu zul ‘asfi war Raihaan

    And also corn, with (its) leaves and stalk for fodder, and
    sweet-scented plants.





    13. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan

    Then which of the Blessings of your Lord will you both (jinns and
    men) deny?




    14. Khalaqal insaana min salsaalin kalfakhkhaar

     He created man (Adam) from sounding clay like the clay of
    pottery.





    15. Wa khalaqal jaaan mim maarijim min naar

    And the jinns did He create from a smokeless flame of fire.




    16. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan

    Then which of the Blessings of your Lord will you both (jinns and
    men) deny?





    17. Rabbul mashriqayni wa Rabbul maghribayn

    (He is) the Lord of the two easts (places of sunrise during early
    summer and early winter) and the Lord of the two wests (places of
    sunset during early summer and early winter).





    18. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan

    Then which of the Blessings of your Lord will you both (jinns and
    men) deny?





    19. Marajal bahrayni yalta qiyaan

    He has let loosed the two seas (the saltwater and the sweet) meet
    together.





    20. Bainahumaa barzakhul laa yabghiyaan

    Between them is a barrier that none of them can transgress.




    21. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan

    Then which of the Blessings of your Lord will you both (jinns and
    men) deny?





    22. Yakhruju minhumal lu ‘lu u wal marjaan

    Out of them both come out pearl and coral.




    23. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan

    Then which of the Blessings of your Lord will you both (jinns and
    men) deny?





    24. Wa lahul jawaaril mun sha’aatu fil bahri kal a’laam

    And His are the ships going and coming in the seas, like
    mountains.



    25. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.

    Then which of the Blessings of your Lord will you both (jinns and
    men) deny?





    26. Kullu man ‘alaihaa faan

    Whatsoever is on it (the earth) will perish.




    27. Wa yabqaa wajhu rabbika zul jalaali wal ikraam

    And the Face of your Lord full of Majesty and Honour will abide
    forever.





    28. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.

    Then which of the Blessings of your Lord will you both (jinns and
    men) deny?





    29. Yas’aluhoo man fissamaawaati walard; kulla yawmin huwa fee
    shaan


    Whosoever is in the heavens and on earth begs of Him (it is needs from
    Him). Every day He has a matter to bring forth (such as giving honor
    to some, a disgrace to some, life to some, death to some, etc.)!





    30. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.

    Then which of the Blessings of your Lord will you both (jinns and
    men) deny?





    31. Sanafrughu lakum ayyuhas saqalaan

    We shall attend to you, O you two classes (jinns and men)!




    32. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.

    Then which of the Blessings of your Lord will you both (jinns and
    men) deny?





    33. Yaa ma’sharal jinni wal insi inis tata’tum an tanfuzoo min
    aqtaaris samaawaati wal ardi fanfuzoo; laa tanfuzoona illaa
    bisultaan


    O assembly of Jinns and men! If you have the power to pass beyond the
    zones of the heavens and the earth, then pass (them)! But you will
    never be able to pass them, except with authority (from Allah)!





    34. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.

    Then which of the Blessings of your Lord will you both (jinns and
    men) deny?





    35. Yursalu ‘alaikumaa shuwaazum min naarinw-wa nuhaasun falaa
    tantasiraan


    There will be sent against you both, smokeless flames of fire and
    (molten) brass, and you will not be able to defend yourselves.





    36. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.

     Then which of the Blessings of your Lord will you both (jinns
    and men) deny?





    37. Fa-izan shaqqatis samaaa’u fakaanat wardatan kaddihaan

        Then when heaven is rent asunder, it
    becomes rosy or red like red oil or red hide.





    38. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.

    Then which of the Blessings of your Lord will you both (jinns and
    men) deny?





    39. Fa-yawma’izil laa yus’alu ‘an zambiheee insunw wa laa jaann

    So on that Day, no question will be asked of man or jinn as to his
    sin, (because they have already been known from their faces either
    white or black).





    40. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.

    Then which of the Blessings of your Lord will you both (jinns and
    men) deny?





    41. Yu’raful mujrimoona biseemaahum fa’yu’khazu binna waasi wal
    aqdaam


    The Mujrimun (polytheists, criminals, sinners, etc.) will be known by
    their marks (black faces), and they will be seized by their forelocks
    and their feet.





    42. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.

    Then which of the Blessings of your Lord will you both (jinns and
    men) deny?





    43. Haazihee jahannamul latee yukazzibu bihal mujrimoon

    This is Hell which the Mujrimun (polytheists, criminals, sinners,
    etc.) denied.





    44. Yatoofoona bainahaa wa baina hameemim aan

    They will go between it (Hell) and the boiling hot water!




    45. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.

    Then which of the Blessings of your Lord will you both (jinns and
    men) deny?





    46. Wa liman khaafa maqaama rabbihee jannataan

     But for him who [the true believer of Islamic Monotheism who
    performs all the duties ordained by Allah and His Messenger
    Muhammad, and keeps away (abstain) from all kinds of sin and
    evil deeds prohibited in Islam and] fears the standing before his
    Lord, there will be two Gardens (i.e. in Paradise).





    47. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.

    Then which of the Blessings of your Lord will you both (jinns and
    men) deny?





    48. Zawaataaa afnaan

    With spreading branches;




    49. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.

    Then which of the Blessings of your Lord will you both (jinns and
    men) deny?





    50. Feehimaa ‘aynaani tajriyaan

     In them (both) will be two springs flowing (free)




    51. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.

    Then which of the Blessings of your Lord will you both (jinns and
    men) deny?





    52. Feehimaa min kulli faakihatin zawjaan

    In them (both) will be every kind of fruit in pairs.




    53. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.

    Then which of the Blessings of your Lord will you both (jinns and
    men) deny?





    54. Muttaki’eena ‘alaa furushim bataaa’inuhaa min
    istabraq 
    wajanal jannataini daan
    Reclining upon the couches lined with silk brocade, the fruits
    of the two Gardens will be near at hand.




    55. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.

    Then which of the Blessings of your Lord will you both (jinns and
    men) deny?




    56. Feehinna qaasiratut tarfi lam yatmishunna insun qablahum wa laa
    jaaann


    Wherein both will be those (maidens) restraining their glances upon
    their husbands, whom no man or jinn yatmithhunna (has opened their
    hymens with sexual intercourse) before them.




    57. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.

    Then which of the Blessings of your Lord will you both (jinns and
    men) deny?




    58. Ka annahunnal yaaqootu wal marjaan

    (In beauty) they are like rubies and coral.



    59. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.

    Then which of the Blessings of your Lord will you both (jinns and
    men) deny?




    60. Hal jazaaa’ul ihsaani illal ihsaan

    Is there any reward for good other than good?



    61. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.

    Then which of the Blessings of your Lord will you both (jinns and
    men) deny?




    62. Wa min doonihimaa jannataan

     And besides these two, there are two other Gardens (i.e. in
    Paradise).




    63. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.

    Then which of the Blessings of your Lord will you both (jinns and
    men) deny?




    64. Mudhaaammataan

    Dark green (in color).


    65. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.

    Then which of the Blessings of your Lord will you both (jinns and
    men) deny?




    66. Feehimaa ‘aynaani nad daakhataan

    In them (both) will be two springs gushing forth water.



    67. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.

    Then which of the Blessings of your Lord will you both (jinns and
    men) deny?




    68. Feehimaa faakihatunw wa nakhlunw wa rummaan

    In them (both) will be fruits, and date- palms and pomegranates.



    69. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.

    Then which of the Blessings of your Lord will you both (jinns and
    men) deny?




    70. Feehinna khairaatun hisaan

    Therein (gardens) will be fair (wives) good and beautiful;



    71. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.

    Then which of the Blessings of your Lord will you both (jinns and
    men) deny?




    72. Hoorum maqsooraatun fil khiyaam

    Houris (beautiful, fair females) restrained in pavilions;



    73. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.

    Then which of the Blessings of your Lord will you both (jinns and
    men) deny?




    74. Lam yatmis hunna insun qablahum wa laa jaaann

    Whom no man or jinn yatmithhunna (has opened their hymens with sexual
    intercourse) before them.




    75. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.

    Then which of the Blessings of your Lord will you both (jinns and
    men) deny?




    76. Muttaki’eena ‘alaa rafrafin khudrinw wa ‘abqariyyin hisaan

    Reclining on green cushions and rich beautiful mattresses.



    77. Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.

    Then which of the Blessings of your Lord will you both (jinns and
    men) deny?




    78.Tabaarakasmu Rabbika Zil-Jalaali wal-Ikraam

    Blessed be the Name of your Lord (Allah), the Owner of Majesty and
    Honour.

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    Brief Tafseer of Surah Rahman in English


    بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

    In the Name of Allah, the Most Gracious, the Most Merciful
    The Chapter has seventy-eight Verses and it was revealed in Medina.

    The designation of the Chapter derives from the first blessed
    Verse,

    “The Most Gracious”

    (al-Rahman), one of the Most Beautiful Names and Attributes of
    Allah.

    Imam Kadim (as) said:

    “There is a bride [best thing] for everything, and that of the Qur’an is
    Surah al-Rahman.”1

    The blessed Verse:

    “Then which of the Blessings of your Lord will you both [jinn and men]
    deny?”

    is reiterated thirty-three times which constitutes the most reiteration
    throughout the Holy Qur’an.

    It would be of interest to know that the blessed Verse in question
    addresses both jinn and men asking them:

    “Which of the innumerable Blessings of your Lord will you deny?”

    It is worthy of note that Divine Warnings were reiterated in the
    preceding chapter:

    (“My Torment and Warnings”)

    and the blessed Chapter in question reiterates Blessings.

    The preceding chapter opened with an account of Resurrection and closed
    with Divine Omnipotence:

    (“In a seat of truth, near the Omnipotent Lord”)

    and the blessed Chapter in question opens with Divine Graciousness and
    closes with Divine Majesty and Honor

    (“Blessed is the Name of your Lord, the Owner of Majesty and
    Honor”).

    Merits of Recitation of the Chapter
    Numerous traditions have been narrated regarding the merits of recitation
    of Chapter,2 but we suffice to quote only one tradition.

    According to a tradition narrated from the Messenger of Allah (S):

    “One who recites Surah al-Rahman shall be granted Divine Graciousness
    upon his inability to give thanks to Allah for all His Blessings and shall
    be rewarded for his gratitude against Divine Blessings.”3

    Generally speaking, the blessed Chapter treats different material and
    spiritual Divine Blessings bestowed upon His servants encompassing them
    all such that the blessed Chapter may bear the designations “Divine
    Graciousness” or “Divine Blessings,” as a consequence of which the blessed
    Chapter opens with one of the Most Beautiful Divine Names and
    Attributes,

    “The Most Gracious”

    (al-Rahman) reflecting Divine encompassing Mercy and it closes with
    Divine Majesty and Glory.

    Surah al-Rahman – Verses 1-2


    بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

    In the Name of Allah, the Most Gracious, the Most Merciful.

    الرَّحْمَنُ

    عَلَّمَ الْقُرْآنَ

    1. The Most Gracious [Allah]!
    2. He taught the Qur’an.

    His Messenger (S) is a Mercy;

    (“And We have sent you not but as a Mercy for the worlds [jinn and
    mankind],”).

    His Qur’an is also a Mercy;

    (“And We send down the Qur’an that which is a healing and a Mercy to
    those who believe, “4).

    The Divine Attribute;

    “The Most Gracious”

    (al-Rahman) is attested 169 times 114 instances of which are to be found
    in the opening of Chapters

    (“In the Name of Allah, the Most Gracious, the Most Merciful”).

    As mentioned above, the blessed Chapter reflects different Divine
    Blessings, opening with the Divine Attribute;

    “The Most Gracious”

    (al-Rahman), a secret of His All-Encompassing Graciousness, since were it
    not owing to this Attribute of His, such Blessings would not have fallen
    into the shares of His friends and enemies.

    The blessed Verses are saying that the Most Gracious Allah taught the
    Holy Qur’an. Thus, the first and the most significant Blessing is
    mentioned as teaching the Holy Qur’an. What an appealing and significant
    expression. If we reflect correctly, the Glorious Qur’an is the source of
    all Divine Blessings and the means to attain any Blessing and benefit from
    all material and spiritual Blessings.

    It is worthy of note that treating the Divine Blessing of:

    “teaching the Qur’an”

    is mentioned prior to the creation of man and teaching him, but the
    natural order would be to first make mention of the reverse order, namely
    creation of man, the Blessing of teaching man speech, and then teaching
    him the Holy Qur’an. However, the majesty and glory of the Glorious Qur’an
    necessitate the order in question.

    The other point is that the blessed Verse is a response to Arab
    polytheists who upon hearing the Noble Prophet (S) calling them to
    prostrate before the Most Gracious Allah asked:


    (“And when it is said unto them: ‘Prostrate yourselves to the Most
    Gracious Allah!’ They say: ‘And what is the Most Gracious? Shall we fall
    down in prostration to that which you command us?’ And it increases in
    them only aversion.”5).

    The Holy Qur’an is saying that the Most Gracious Allah is One Who taught
    the Qur’an, created man, and taught him speech.

    It is worthy of note that second to “Allah” the Divine Attribute;

    “The Most Gracious”

    is the most encompassing concept from amongst the Most Beautiful
    Attributes and Names of Allah, since we know that God Almighty possesses
    two kinds of Graciousness, general and specific?

    The Attribute;

    “The Most Gracious”

    reflects His All-Encompassing Graciousness.

    The Divine Attribute;

    “The Most Merciful”

    (Rahim) designates His specific Graciousness bestowed upon the faithful
    and the obedient.

    It is seemingly owing to this reason that the Attribute;

    “The Most Gracious”

    is never applied to anyone other than God Almighty, unless it is
    accompanied by the word

    “servant”

    (‘abd), but

    “merciful”

    maybe applied to others, since All-Encompassing Graciousness only belongs
    to God Almighty. In other words, specific mercy in its feeble form may be
    found among mankind and other creatures.

    According to a tradition narrated by Imam Sadiq (as),

    “The Most Gracious”

    (Rahman) is All-Encompassing and is solely a Divine Attribute, but

    “merciful”

    (Rahim) is specific. In other words, the former is a specific name but is
    all-encompassing, namely, it is a Divine Attribute reflecting that His
    Mercy is All-Encompassing.

    But,

    “merciful”

    is a general name with a specific application, namely it may be applied
    to anyone, but

    “merciful”

    is the general name with a specific application, i.e., it is applied to
    God Almighty and His Creatures.

    Likewise, the Noble Prophet (S) is mentioned in the Holy Qur’an as:

    “kind and merciful”6

    (ra’uf al-rahim), but they designate limited and specific mercy.

    Qur’an exegetes are not unanimous regarding the issue of who received the
    teaching of the Holy Qur’an. Some maintain that Gabriel, angels, the Noble
    Prophet (S), and all mankind and even jinn received it.

    Since the blessed Chapter in question treats Divine Blessings bestowed
    upon jinn and mankind, and the question:

    “Then which of the Blessings of your Lord will you both [jinn and men]
    deny?”

    is attested thirty-one times following an enumeration of Divine
    Blessings, the last interpretation sounds to be more appropriate, namely
    God Almighty taught jinn and mankind the Holy Qur’an through His
    Messenger, the Noble Prophet of Islam (S).

    Surah al-Rahman – Verse 3


    خَلَقَ الْإِنسَانَ

    3. He created man.

    Following treatment of the unique Blessing of teaching the Holy Qur’an in
    the preceding Verse, the blessed Verse in question says:

    “He created man.”

    It goes without saying that the word “man” (insan) designates mankind
    rather than Prophet Adam (as) since he rather than the Noble Prophet of
    Islam (S) will be mentioned in the following Verses, though the Noble
    Prophet of Islam (S) is a man par excellence.

    The All-Encompassing Blessing of speech which will follow serves as
    another argument substantiating the general application of the word “man.”
    Thus, other interpretations are not seemingly true.

    Indeed, the creation of man as the most wondrous creature in the world of
    existence, i.e. the macrocosm included in man, the microcosm, is an
    unequaled Blessing, since each dimension of his being is a great
    Blessing.

    It is worthy of note that man begins its being as unworthy semen,
    narrowly speaking, a microscopic being afloat in that unworthy drop of
    semen.

    Nonetheless, the being, thanks to Divine Lordship, proceed on the path of
    evolution and development such that he may be promoted to the state of the
    most exalted and the noblest being in the world of existence.

    It is also worthy of note that the name of man follows the Holy Qur’an
    since the Holy Qur’an encompasses all the secrets of the world of
    existence in their codified form and man is the synopsis of these secrets
    in the form of coming into being and development and each and every man
    reflects a version of this great and vast world!

    Surah al-Rahman – Verse 4


    عَلَّمَهُ الْبَيَانَ

    4. He taught him speech.

    The blessed Verse in question makes a reference to one of the most
    significant Blessings second to the creation of man, saying:

    “God Almighty taught him speech.”

    The Arabic word bayan:

    (“speech”)

    enjoys a wide range of meaning, applied to whatever clarifies something.
    Thus, it not only encompasses speech but also connotes script, writing,
    and different intellectual and logical arguments clarifying complicated
    and sophisticated issues.

    The word encompasses all, though the core meaning is speech.7

    Since men are habitually inclined toward speech, they underestimate it,
    but the fact is that speech is one of the most sophisticated and the most
    delicate of human acts.

    It may even be said that nothing is as sophisticated and delicate as
    speech, since sound production systems work together to produce different
    sounds. Lungs pump down the air and emit the same in time through the
    larynx.

    Vocals tracts reverberate and produce totally different sounds to reflect
    satisfaction, wrath, requesting assistance, love, and hate.

    Then such sounds are produced with speed and particular delicacy through
    the tongue, lips, teeth, and the oral cavity.

    In other words, the monotonous and prolonged sound emitting from the
    larynx is fashioned in different forms and measures thereby different
    sounds are produced.

    On the other hand, the coinage of words is raised such that owing to
    intellectual developments, man coins different words to meet his material
    and spiritual requirements.

    It is a source of surprise that there exists no limit to the quantity of
    vocabulary and the number of languages spoken in the world is so large
    that it evades determination.

    Novel words and languages are formed in time. Some say that the languages
    of the world run to three thousand, but some even maintain that the number
    exceeds the same.8 

    They were seemingly after enumerating languages since the number of
    regional dialects and accents far exceeds the aforesaid numbers as there
    are many instances in which the inhabitants of two adjacent villages speak
    two regionally different languages.

    Another point is the rules of syntax governing clauses and also the
    expression of arguments and feelings are carried out through intellect and
    reason as the soul of speech. Thus, speech is peculiar to man.

    It is true that many animals produce sounds to communicate but the sounds
    produced by them are so limited in number and they are rather vague
    compared to human speech which is of wide application and boundless since
    God Almighty has provided man with the required faculty of speech.

    Furthermore, with due consideration of the role of speech in the
    development of human life and the emergence and development of
    civilizations,

    one may certainly believe that it is solely thanks to this great Blessing
    that mankind may pass down their knowledge and experience from one
    generation to the following one and thereby cause the advancement of
    knowledge and science and the developments in civilizations,

    religions, and ethics. Put the case that such a great Blessing is
    withheld, human societies will rapidly move towards regression.

    If the word:

    “speech”

    herein be applied to script and writing and even different kinds of arts,
    its extraordinary role in the life of mankind is furthered clarified. Now
    it becomes crystal clear why mention is made of God Almighty teaching man
    speech following the creation of man treated in the blessed Chapter in
    question which encompasses a compendium of Divine Blessings.

    Surah al-Rahman – Verse 5


    الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ

    5. The sun and the moon follow their measured a calculation.

    The blessed Verse in question treats the fourth great Divine Blessing
    bestowed by the God Almighty, the Most Gracious. The blessed Verse is
    saying that the sun and the moon follow their courses with measured
    calculation.

    The existence of the sun is one of the greatest Divine Blessings bestowed
    upon man since life would be unimaginable in the solar system without the
    light and heat of the sun.

    It was mentioned above that any motion on the earth springs from solar
    light and heat. Growth of plants and production of provision,
    precipitation, and blowing of winds is all thanks to this Divine
    Blessing.

    The moon, in its turn, plays a key role in human life. It is the light of
    his dark nights, its gravity is the source of ebb and flows in oceans
    resulting in life in seas and watering of rivers flowing onto seas.
    Besides,

    the fixed course of the twain circulations, that of the moon around the
    earth and that of the earth around the sun result in the orderly emergence
    of nights and days, years, months, and seasons.

    They make human life order through which man may make use of the same for
    his commercial, industrial, and agricultural activities. Without such
    order, human life could never have any order.

    It is worthy of note that not only the movement of these celestial bodies
    are precisely measured out,

    but also the quantity of their mass and gravity and their distance from
    the earth and from each other are all well calculated, without which great
    disruptions would occur in the solar system and consequently in human
    life.

    It is also worthy of note that although the sun is seemingly motionless
    in the solar system, but it should be kept in mind that it,

    along with all its planets is moving in the milky way galaxy toward a
    specific point, the star known as Vega, and such movement follows a
    certain order and speed.

    For further information, one may refer to 36:38—40:

    (“And the sun runs on its fixed course for a term appointed. That is the
    Decree of the Omnipotent, the Omniscient. And the moon, We have measured
    for it mansions to traverse till it returns to like the old dried curved
    date stalk. It is not for the sun to overtake the moon, nor does the night
    outstrip the day. They all float, each in an orbit.”).

    Surah al-Rahman – Verse 6


    وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ

    6. And the plants and the trees both prostrate themselves to Him.

    According to Raghib’s Mufradat, the Arabic word najm is applied to “star”
    and “stemless plant.” The word originally denotes “rise,” and the
    designation najm is owing to its “rise.”

    It is common knowledge that all the food used by mankind originally
    derives from plants, some of which are directly consumed by man and some
    are used to feed those animals constituting human dietary
    ingredients.

    It is applied to sea animals, since they feed on minute plants growing in
    millions throughout water under sun light floating in between waves.

    Thus the word najm is applied to small, creeping plants like pumpkin and
    cucumber and the word shajar designates types of plants with stems,
    stalks, and trunks, like crops and fruit bearing trees.

    The Arabic verbal form yasjudan; (“the two prostrate themselves”)
    connotes unconditional submission against the rules of creation in vein
    with human benefits, a Divinely appointed fixed course which they follow
    without any alteration.

    It also alludes to their monotheistic secrets since each leaf or seed
    contain wondrous Signs of Divine Greatness and Omniscience;

    (“Each leaf is a book of Divine Omniscience”).

    Some also maintain that the Arabic word najm may connote stars, but the
    aforesaid exegesis is more consistent with the contextual meaning of the
    blessed Verse.

    Surah al-Rahman – Verse 7-8


    وَالسَّمَاء رَفَعَهَا وَوَضَعَ الْمِيزَانَ

    ألَآ تَطْغَوْا فِي الْمِيزَانِ

    7. And the heaven: He raised it high, and He set up two Balances.
    8. In order that you may not transgress Balance.

    Following a treatment of Divine Graciousness and the blessings of
    teaching, speech, calculation of the sun, the moon, and prostration of
    creatures which implies Divine relation with man and nature, the blessed
    Verses in question discuss the manner of man’s relation with
    society.

    Maintaining the balance refers to moderation as per which immoderation
    and inflicting loss is unjustifiable. It is worthy of note that the fifth
    creature upon which Divine Graciousness and Mercy are bestowed is the
    heaven that enjoys an exalted state.

    The Arabic word sama’ (“heaven, sky”) is cognate with summer
    (“exaltedness, height, elevation from the earth”) and the clause:

    “He raised it high”

    may connote the exaltedness of planets, stars, galaxies, and celestial
    spheres, such that these creatures are both higher and more exalted than
    the earth, since heavenly bodies are quantitatively and qualitatively
    higher than the earth and whatever exists on it.

    The point is that man is the synopsis of all earthly and heavenly
    creatures and nobler and more exalted that most of the existent
    beings.

    “He set upon two Balances”

    is that setting up the two Balances constitute the sixth Manifestation
    and Gracious Emanation. Balance is employed for weighing and assaying
    something by something else like balance and scale, even if the thing
    happens to be immaterial, like assaying knowledge by something else.

    It also connotes the equality and equilibrium between the constituent
    elements of the thing, as it is said that the constituents of these two
    things are in equilibrium.

    Some maintain that balance is used for weighing and assaying and
    maintaining perceptible and immaterial equilibrium, since balance is a
    polysemous word with different implications.

    Balance may be applied in all matters like beliefs and ethics and
    whatever may be assayed in everyday and natural issues in human society
    and civilization so that people may not be wronged in transactions and
    they may not incur loss and damage but the balance be maintained,

    namely justice be administered in human society. It may entail what
    exists in equilibrium like limitation of the irascible and concupiscent
    faculties.

    The blessed Verse 8 provides an interesting conclusion of the same adding
    that the goal of setting up balance in the world of existence is that you
    may maintain the balance and refrain from transgressing the bounds.

    You are also a part of this great world and you may never live
    inconsistently with it.

    There is a system and a balance in this world and you have to have the
    same. Without such balance and order, the world will perish. If you lack
    order and balance in your lives,

    you will tread the path to perdition. The truth behind monotheism is that
    the prevailing principles of it are all the same everywhere.

    Surah al-Rahman – Verse 9


    وَأقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَآ تُخْسِرُوا الْمِيزَانَ

    9. And observe the weight with equity and do not make the balance
    deficient.

    Failing to attend to balance, equity, fairness, and justice in respect to
    the rights of people will lead man to immoderation and injustice.

    Islam provides people with significant and precise injunctions for the
    maintenance of justice and balance such that according to traditions, a
    judge wearing tight shoes is not supposed to issue verdicts lest the
    tightness of the shoes may affect his judgment and lead him to haste and
    intemperance thereby he may err as to the administration of justice.

    According to another tradition, valuable commerce rests upon truth.

    According to a tradition narrated from Imam ‘Ali (as):

    “Merchants are wrong-doers and wrong-doers shall abide in Hellfire,
    unless his transactions be based on truth.”9

    Imam ‘Ali (as) ordered that adulterated coins be cast into wells so that
    they may not be used for transactions.10

    He walked in the market of Kufa and at times stopped in the middle of the
    market saying:

    “O merchants! Ask God Almighty for good. Find Divine Blessing in being
    lenient toward people. Refrain from telling lies in transactions. Abstain
    from injustice. Be not involved in usury. The said tradition is attested
    in Kafi, Man la Yahdhuruhu al-Faqih, Majalis, and Tahdhib.”

    It is worthy of note that the blessed Verse emphasizes maintaining
    balance and justice saying:

    “Observe the weight with equity and do not make the balance
    deficient.”

    The word:

    “balance”

    is attested thrice in these blessed Verses, though it was possible to use
    pronouns in the second and third instances. It reflects that the word
    balance (mizan) is employed in three different senses and using pronouns
    may not do justice in conveying the meanings and the contextual meaning of
    the Verses also bear witness to the same,

    since the first instance implies the balance, criterion, and laws set up
    by God Almighty throughout the world of existence.

    The second instance treats of abstention of human beings from
    disobedience in all the matters concerning individual and social lives
    which are naturally more limited.

    The third instance emphasizes the issue of weighing in the narrower sense
    of the word saying that one may not make the balance deficient in weighing
    things and the last instance is more restricted in scope.

    Thus, there is an interesting consistency in the Verses in the hierarchy
    of balance from larger circles toward smaller ones.

    The significance of balance in human life in any of the aforesaid senses
    is such that taking out the balance in the narrowest sense will entail
    chaos, problems, and disagreement. The broader the sense, the more
    disorder will prevail.

    Based on the above, it is clarified that the reason behind the
    interpretation of balance as the presence of Imam (as) is that the
    presence of the Infallible Imam (as) serves as a criterion for assaying
    truth and falsehood which may lead to perception of truth and finding
    guidance.

    Interpretation of balance to the Holy Qur’an is in this light.

    It is, however, worthy of note that all these blessed Verses treat of
    Divine Blessings reflecting that the existence of balance in the entirety
    of the world of existence, human society, social relations, commerce, and
    transactions are all Divine Bounties.

    Surah al-Rahman – Verse 10-11


    وَالْأرْضَ وَضَعَهَا لِلْأنَامِ

    فِيهَا فَاكِهَةٌ وَالنَّخْلُ ذَاتُ الْأكْمَامِ

    10. And He created the earth for mankind.
    11. Therein are fruits and magnificent date palms.

    The blessed Verses in question descend from the heaven onto the earth,
    saying:

    “God Almighty created the earth for the life of mankind.”

    The Arabic word anam is interpreted differently by Qur’an exegetes as
    mankind, jinn and men, and any animate being. It is worthy of note that
    the contextual meaning indicates that jinn and men are being herein
    intended.

    The earth which is mentioned herein as a remarkable Divine Blessing is
    mentioned in other Qur’anic Verses as “cradle” serves as a secure and
    serene abode whose significance may not be normally perceived by most of
    us, but an earthquake disturbs everything and volcanic eruption may bury a
    city beneath magma, fire, and smoke.

    Such phenomena indicate that the serene earth is such a great Blessing,
    particularly if we reflect upon what scientists say concerning the
    velocity of the earth’s rotation on its axis and its circling around the
    sun,

    the significance of such serenity despite the staggering velocity, it is
    further clarified that it entails different types of motion.

    The employment of the past verbal forms wadha‘a (“set up”) and rafa‘a
    (“raised”) regarding the earth and the heaven both embodies a delicate
    expression in terms of juxtaposition or contrast and a meaningful allusion
    to the submission of the earth and its resources against mankind.

    As it is reflected in the Holy Qur’an11:

    “He it is Who had made the earth obedient to you. Therefore walk in its
    path and eat of His provision. And to Him shall be the
    Resurrection.”

    The blessed Verse 11 treats of the tenth Blessings, namely the
    provisions, saying that there are fruits and magnificent date palms. The
    Arabic word fakiha denotes any kind of fruit and some interpret it as any
    kind of fruit but dates which is unjustifiable. Date palms are mentioned
    separately, but the repetition may reflect the significance of dates and
    date palms.

    The word akmam is the plural form of kum designating the sheath covering
    fruits. Kumma denotes sleeve covering arm and hand and kum is the night
    cap covering the head.

    The fruit of palm trees is initially covered by a sheath. Then, the fruit
    splits the sheath. The depiction used herein may refer to its astounding
    beauty or the benefits concealed in the sheath. It contains juice and
    essence which are both nutritive and medicinal.

    Besides, like a womb, the sheath fosters the fruit for a while and
    preserves it from blights. The sheath will be removed when the fruit may
    be exposed to sunshine and air.

    Above all, the peculiar condition of dates is that it is initially in the
    sheath and then it splits and forms clusters making it facile to be
    picked. Were tall date palms like other fruit bearing trees like apple, it
    would be so hard to harvest the produce.

    Surah al-Rahman – Verse 12


    وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ

    12. And also corns, with leaves and stalks for fodder and sweet-scented
    plants.

    Other earthly benefits include crops, like wheat, barley, millet, and
    lintel growing from the earth on which man feeds. The Arabic word ‘asf
    denotes the stalk and leaf of grain preserving it until it grows
    fully.

    After harvesting and flailing, they will be used as fodder. Another
    benefit of the earth is growing sweet-scented plants, but the Arabic word
    rayhan may be applied to all flowers and sweet scented plants by smelling
    which man may derive pleasure.

    Surah al-Rahman – Verse 13


    فَبِأيِّ آلَآء رَبِّكُمَا تُكَذِّبَانِ

    13. Then which of the Blessings of your Lord will you both [jinn and men]
    deny?

    Reiteration of issues constitutes significant requirements for creating
    culture.

    It is used at times for reminding different Blessings, like the blessed
    Verse in question:

    “Then which of the Blessings of your Lord will you both deny?”

    Repetition may also be used to warn sinners, like

    “Woe unto the liars at that time.”

    It is worthy of note that following an enumeration of different material
    and immaterial Blessings, the blessed Verse in question thus addresses
    jinn and men:

    “Then which of the Blessings of your Lord will you both deny?”

    Such Blessings are most precious, Blessings encompassing all your lives,
    each of which serves as a telling token of Divine Omnipotence,
    Graciousness, and Love.

    How may one deny them? The rhetorical question is employed herein to bid
    the addressee to make affirmations as to Divine Blessings bestowed upon
    jinn and men.

    Thus, according to the tradition narrated in the beginning of the
    exegesis of the Chapter bids us to reply by saying:

    “We do not deny any of your Blessings.”

    Although the preceding blessed Verses solely make mention of mankind
    without making the slightest reference to jinn, but the following blessed
    Verses reflect that the antecedent of the dual pronoun kuma

    (“both of you”)

    are jinn and men.

    It is worthy of note that by mentioning such rhetorical question, God
    Almighty makes jinn and men encounter the reality to reflect upon such
    issues and without recourse to any other injunction ask themselves:

    “Could any of these Divine Blessings be denied?”

    If the answer is negative, why do they not recognize their Lord? Why do
    they not make use of showing gratitude toward their Lord as a means of
    recognizing His Lordship? Why do they not prostrate themselves at His
    Divine Threshold?

    The phrase:

    “which of”

    (bi-ayya, lit. “to which”) indicates that each of these Blessings is a
    telling token of His Lordship, Graciousness, and Beneficence, let alone
    all His Blessings.

    The least reflection upon the aforementioned twelve Blessings (the Holy
    Qur’an, creation of man, teaching speech, well measured calculation of
    time, creation of plants and all kinds of trees, creation of the
    heaven,

    predominance of rules, creation of the earth with its characteristics,
    creation of kinds of fruit, creation of date palm, creation of crops,
    creation of flowers and sweet scented plants) along with the details,
    delicacies, and secrets concealed in each of them will suffice to make man
    show his gratitude toward God Almighty and cause him to search for
    obtaining knowledge as to the source of all these Blessings.

    It is for the same reason that God Almighty asks the rhetorical question
    following an enumeration of His Blessings. The rhetorical question will be
    asked thirty one times in the following blessed Verses after enumerating
    further Blessings.

    Surah al-Rahman – Verses 14-16


    خَلَقَ الْإِنسَانَ مِن صَلْصَالٍ كَالْفَخَّارِ

    وَخَلَقَ الْجَانَّ مِن مَّارِجٍ مِّن نَّارٍ

    فَبِأيِّ آلَآء رَبِّكُمَا تُكَذِّبَانِ

    14. He created man from dry clay like the clay of pottery.
    15. And the jinn: He created from smokeless flames of fire.
    16. Then which of the Blessings of your Lord will you both [jinn and men]
    deny?

    The Arabic word salsa denotes “dry clay, argillaceous earth.”

    Fakhkhar designates

    “pottery clay.”

    Marij indicates

    “flame.”

    Following an enumeration of His Blessings, including making mention of
    the creation of man in passing, the blessed Verses in question (14-16)
    make an account of the creation of jinn and man.

    It serves as a telling token of His Omnipotence and also provides
    everyone with lessons, saying:

    “He created man from dry clay like clay of pottery.”

    The word salsal denotes dry, rattling clay. The word fakhkhar is applied
    to any kind of pottery which rattles upon being touched.

    Different Qur’anic Verses and expressions regarding the source of human
    creation clearly reflect that man used to be earth in the beginning:

    (“O mankind! If you are in doubt about the Resurrection, they indeed We
    have created you from dust, then from semen, then from a clot that We may
    make it clear to you.

    And We cause whom We will to remain in the wombs for an appointed term,
    then We bring you out as infants, then that you may reach your age of full
    strength.

    And among you there is he who dies and among you there is he who is
    brought back to the miserable old age, so that he knows nothing after
    having known.

    And you see the earth barren, but when We send down water on it, it is
    stirred and it swells and puts forth every beauteous kind of
    growth,”12)

    Then it is mingled with water and turns into clay:

    (“He it is Who created you from clay and then decreed a term and there is
    with Him another appointed term yet you doubt,”13);

    (“And when your Lord said unto angels: ‘I am going to create man from
    dried rattling clay of foul smelling mud,”14)

    Then it became sticky

    (“Then ask them: ‘Are they stronger as creation or those whom We
    created?’ Indeed, We created them of a sticky clay,”15).

    Later on it dried up and became rattling pottery clay as mentioned in the
    blessed Verse in question. How long did these stages take?

    How long did man stop at each of these stages? What were the factors
    leading to these transitional states? Our knowledge fails to uncover such
    secrets as the knowledge thereof rests with God Almighty alone.

    What is certain is that such expressions serve as telling tokens of a
    reality which is significantly linked to educational issues of mankind –
    the primeval mass forming human body was the most unworthy and the
    lowliest of all matters to be found on the earth, but God Almighty created
    such worthy creature out of such unworthy matter such that man became the
    noblest of His creatures.

    It is also worthy of note that the true value of human being is the
    Divine Spirit as it is reflected in Qur’anic Verses:

    (“Therefore, when I have fashioned him completely and breathed into him
    the soul which I created for him, then fall down prostrating yourselves
    unto him,”16).

    Thus, man may find his path towards perfection through the recognition of
    this truth such that he may know which way he is supposed to tread to find
    his true value in the world of existence.

    The blessed Verse 15 treats of the creation of jinn, saying:

    “And the jinn: He created from smokeless flames of fire.”

    The Arabic word marij is cognate with maraj (“mingling, mixture”) which
    herein connotes different flames of fire, since blazing fire appears in
    different colors, red, yellow, blue, and white. It is not known either how
    jinn were created from such colorful flames of fire.

    Likewise, other characteristics of jinn are known to us by the True Dawn,
    namely the Glorious Qur’an, Divine Revelation. Our limited knowledge may
    never allow us to deny nor to ignore such truths, as they are proven
    through Divine Revelation, though they defy our knowledge. It is worthy of
    note that most of the creatures known to us were created out of water,
    earth, wind, and fire.

    The source of human creation was water and earth but that of jinn is wind
    and fire, even if, like ancients, we regard them simple and element or
    like modern scientists who regard them to be composite, made up from
    different constituent elements. Such duality in the origins of creation
    causes many differences between the twain.

    The blessed Verse 16 follows the enumeration of the Blessings one of
    which was the creation of man. It reiterates the rhetorical
    question:

    “Then which of the Blessings of your Lord will you both [jinn and men]
    deny?”

    Surah al-Rahman – Verses 17-18


    رَبُّ الْمَشْرِقَيْنِ وَرَبُّ الْمَغْرِبَيْنِ

    فَبِأيِّ آلَآء رَبِّكُمَا تُكَذِّبَانِ

    17. The Lord of the two easts and the Lord of the two wests.
    18. Then which of the Blessings of your Lord will you both [jinn and men]
    deny?

    The blessed Verse 17 treats of another Divine Blessing saying that God
    Almighty is the Lord of two easts and two wests.

    It is true that each and every day in a year’s time, the sun rises from a
    point and sets in another,
    thus the number of easts and wests run to the number of the days in a
    year,

    but taking into account the maximum northern and southern axes of the
    sun, we notice that other easts and wests fall between the twain.

    Such order is the origin of the emergence of the four seasons of the year
    engendering abundance and it actually emphasizes and completes the
    contents of the foregoing blessed Verses treating of the well measured
    calculation of the course of the sun and the moon and the existence of the
    balance in the creation of the heavens.

    Generally speaking, the blessed Verse reflects the precise order of
    creation, motions of the sun and the moon and the Blessings thereby
    bestowed upon man.

    Some Qur’anic exegetes maintain that the two easts and the two wests
    herein connote the rising and setting of the sun and the moon, but the
    first interpretation is seemingly more appropriate,

    particularly owing to the fact that a number of Islamic traditions make
    references to the same and instance of which is a tradition narrated from
    the Commander of the Faithful, Imam ‘Ali (as) as per the exegesis of the
    blessed Verse in question, he says that the easts of the beginning of
    winter and summer are discrete.

    Do you not see that the sun approximates and distances. It is a reference
    to the rising of the sun in the heaven in summer and the setting of the
    sun in winter.17

    The foregoing remarks clarify the reason behind Oaths like:

    “Therefore, I swear by the Lord of all the points of sunrise and sunset
    in the east and the west that certainly We are All-Mighty,”18).

    The reason is that reference is made to all the easts and wests of the
    sun during a year, whereas the blessed Verse in question makes a reference
    to the solar ascending and descending arches.

    Again, the following Verse thus addresses jinn and men asking them:

    “Then which of the Blessings of your Lord will you both [jinn and men]
    deny?”

    Surah al-Rahman – Verses 19-21


    مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ

    بَيْنَهُمَا بَرْزَخٌ لَآ يَبْغِيَانِ

    فَبِأيِّ آلَآء رَبِّكُمَا تُكَذِّبَانِ

    19. He let loose the two salty and sweet seas meeting together.

    20. Between them is a barrier so that none of them can transgress.

    21. Then which of the Blessings of your Lord will you both [jinn and men]
    deny?

    The Arabic verbal form maraja designates:

    “let loose”

    and the Arabic noun barzakh denotes “a barrier between two things.”
    Resuming the account of Divine Blessings mention is made of seas, but not
    all seas.

    The particular quality of certain seas is an astonishing phenomenon
    serving as a token of Divine Absolute Omnipotence. It also serves as a
    means of producing certain things used by men.

    Thus, the blessed Verses are saying that He juxtaposed two different seas
    while they meet; however, there is a barrier between the twain such that
    one may not agitate and prevail over the other.

    As it is reflected elsewhere in the Glorious Qur’an, the twain seas are
    the salty and the sweet seas:

    “And it is He Who let loose the two seas: one palatable and sweet and the
    other salty and bitter and He set a barrier and a complete partition
    between them”19.

    Qur’anic exegetes disagree as to the location of the two sweet and salty
    seas and the fact that one does not prevail the other and the nature of
    the barrier separating the twain.

    However, mention was already made of the point in the exegesis of Chapter
    25 saying that great sweet rivers flowing into seas and oceans usually
    form a sea of sweet water beside the coast thus repelling the brine and it
    would be of interest to know that sweet and salty water, owing to the
    difference in the degrees of thickness, do not intermingle.

    A bird’s eye view of discrete salty and sweet waters clearly shows the
    partition between the twain. When the margins of the twain intermingle,
    fresh sweet water substitutes the mingled waters, such that the partition
    between the twain is visible at all times.

    It is interesting that at the time of flow, the level of oceans is
    raised, such that sweet water is repelled without being intermingled with
    the brine.

    The blessed Verse 21 is again addressed to God’s servants
    inquiring:

    “Then which of the Blessings of your Lord will you both [jinn and men]
    deny?”

    Surah al-Rahman – Verses 22-23


    يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَالْمَرْجَانُ

    فَبِأيِّ آلَآء رَبِّكُمَا تُكَذِّبَانِ

    22. Out of both seas come out pearl and coral.
    23. Then which of the Blessings of your Lord will you both [jinn and men]
    deny?

    Resuming the account of Divine Blessings, the blessed Verse 22 is saying
    that pearl and coral come out of the twain seas.

    It is worthy of note that interesting adornments are made of pearl and
    coral. They are also used in medical treatments and they constitute
    commodities and merchandise as well. Many benefits are accrued out of
    them. Thus, they are being referred to as two Blessings.

    Pearls are transparent and precious things fostered in mothers of pearl
    in the depth of the seas. The larger they are, the more precious they
    become. They are also used in many medical treatments.

    Former physicians made different potions out of them for strengthening
    the heart, the nervous system and warding off different kinds of breathing
    ailments, fear, kidney and eye complications, bad breath, kidney and
    bladder stones, and jaundice.20

    Coral is herein interpreted by some exegetes as small pearl, but such
    interpretation is far from being true. It is an animate being similar to a
    twig growing in the depth of seas.

    It was regarded by scientists for some time to be a kind of plant, but
    later on it became evident that it belongs to the animal world. It sticks
    to the bottom of the sea and at times covers a vast area to increase in
    time and form coral islands.

    The best kind of coral is red in color and the redder, the more precious
    it is. Besides serving as adornment, it is applied in medicine and many
    benefits have been enumerated for the same.

    Instances of its medical applications include potions made from it which
    are sued for strengthening the heart, removal of viper’s venom,
    strengthening of the nervous system, treatment of diarrhea and womb
    bleeding. It is also said that it is useful for treatment of
    epilepsy.

    The following Verse further emphasizes on Divine Blessings saying:

    “Then which of the Blessings of your Lord will you both [jinn and men]
    deny?”

    A tradition narrated from Imam Sadiq (as) regarding the exegesis of the
    blessed Verse:

    “He let loose the two salty and sweet seas meeting together,”

    according to which:

    “‘Ali and Fatima (as) are two deep seas, none of the twain transgresses
    the other out of the twain seas pearl and coral, namely Hasan and Husayn
    (as) came out.”21

    The same point is also attested in Tafsir al-Manthur22. It may be
    attested in most of Shi‘i exegetic works, e.g. Tabarsi’s Majma‘ al-Bayan
    and also in Tafsir Burhan, Tafsir Nur al-Thiqalayn, Tafsir Safi, and also
    in some of Sunni exegetic works with slight variations.

    However, it is known that the Glorious Qur’an has different layers
    thereby one single Verse may have several or tens of meanings. The content
    of the aforesaid tradition derives from Qur’anic layers and is not
    inconsistent with the literal meaning of the same.

    Surah al-Rahman – Verses 24-25


    وَلَهُ الْجَوَارِ الْمُنشَآتُ فِي الْبَحْرِ كَالْأعْلَآمِ

    فَبِأيِّ آلَآء رَبِّكُمَا تُكَذِّبَانِ

    24. And His are the ships built, like mountains.
    25. Then which of the Blessings of your Lord will you both [jinn and men]
    deny?

    In the treatment of other Blessings, the Holy Qur’an did not make use
    of

    “His” (lahu),

    but regarding ships, Divine Revelation says:

    “His are built ships”

    intending to say that even the product built by you is also His, since
    the idea, plan, and the physical strength required for building and making
    things all spring from Him.

    Thus, the Holy Qur’an is saying that ships floating in seas with sails
    resembling mountains are all manifestations of Divine Graciousness.
    Mujahid is quoted as saying that the Arabic word munsha’at is applied to
    sailing ships.

    The point is that when you see the Signs of Divine Graciousness,
    Omnipotence, and Greatness, note that Divine Favors include ships made up
    of pieces of wood upon which you embark and travel in such vast
    seas.

    Then, how do you deny your Lord’s Bounties and Blessings. Who, other than
    God Almighty, the Omnipotent, has given you such might and power?

    Surah al-Rahman – Verses 26-28


    كُلُّ مَنْ عَلَيْهَا فَانٍ

    وَيَبْقَی وَجْهُ رَبِّكَ ذُو الْـجَلَآلِ وَالْإِكْرَامِ

    فَبِأيِّ آلَآء رَبِّكُمَا تُكَذِّبَانِ

    26. Whatsoever is on the earth is transient.
    27. And only the Essence of your Lord full of Majesty and Honor shall
    remain forever.
    28. Then which of the Blessings of your Lord will you both [jinn and men]
    deny?

    The preceding blessed Verses treated Divine Blessings and the blessed
    Verse 26 is saying that the time of benefitting from these Blessings is
    brief.

    Seize the opportunity since you are all transient. The contextual meaning
    of the blessed Verse designates that all things are transient and trifling
    in their essence, but what remains is Divine Essence which is not subject
    to transience.

    Now, a question arises here: how the question of transience may be
    regarded as a Divine Blessing? Such transience may not lead to absolute
    effacement and annihilation, but it is a window to the world of
    everlastingness, a tunnel or path leading to the abode of
    everlastingness.

    The world with all its bounties is a prison to believers and a way out of
    this world is a way out of the dark and small prison.

    The blessed Verse 27 is saying that only the Honorable and Great Essence
    of you Lord shall remain. The Arabic word wajh literally denotes “face,
    countenance” perceived in the first encounter with someone, but employed
    regarding God Almighty, it connotes His Pure Essence.

    The blessed Verse 28 addresses creatures once more asking:

    “Then which of the Blessings of your Lord will you both [jinn and men]
    deny?”

    Surah al-Rahman – Verses 29-30


    يَسْألُهُ مَن فِي السَّمَاوَاتِ وَالْأرْضِ كُلَّ يَوْمٍ هُوَ فِي
    شَأنٍ

    فَبِأيِّ آلَآء رَبِّكُمَا تُكَذِّبَانِ

    29. Whosoever is in the heavens and on earth begs Him to meet his
    demands. Every day He is in some affair.
    30. Then which of the Blessings of your Lord will you both [jinn and men]
    deny?

    The invocation may be expressed through verbal or non-verbal language.
    Man is in need of God Almighty at all times, whether he invokes him to
    meet his demands or he fails to do likewise.

    The point is that God Almighty is in the process of creation at all times
    and each and every day He plans something anew and his meeting the demands
    of the needy and those who invoke him to meet their needs is
    likewise.

    One day He bestows might upon some people and the other day he ruins them
    owing to their disobedience and committing sins.

    One day He bestows health and youth and the other day He inflicts
    weakness upon certain people. One day He removes grieves and sorrows from
    hearts and the another day He causes certain people to feel grief and
    sorrow.

    In short, He creates something anew according to His Wisdom and the best
    order. Attending to this truth clarifies our constant need for His Pre
    Essence on the one hand and removes the veils of disappointment,
    desperation, neglect, and vanity from our hearts on the other.

    “Every day, He is in some affair.”

    It is narrated from the Commander of the Faithful, Imam ‘Ali (as) that in
    one of his sermons he said:

    “Praise and eulogy belong to God Almighty Who shall never die, nor shall
    end the wonders of His creation since He is in some affair each and every
    day creating something new from nothing.”23

    According to a tradition narrated from the Noble Prophet of Islam (S)
    regarding the exegesis of the blessed Verse in question, God Almighty’s
    affair include absolving people of their sins,

    removing their pains and sorrows, causing certain people to have a more
    exalted state, and denigrating some others.24

    It is also worthy of note that the Arabic word yawm employed herein is
    the opposite of “night,” since its semantic range encompasses a long
    period of time and also hours and seconds, connoting that God Almighty is
    in some affair at any time.

    The blessed Verse 30, following an account of the constant Blessings and
    meeting the demands of all creatures including those of the heavens and
    the earth, asks the rhetorical question:

    “Then which of the Blessings of your Lord will you both [jinn and men]
    deny?”

    Surah al-Rahman – Verses 31-32


    سَنَفْرُغُ لَكُمْ أيُّهَا الثَّقَلَآنِ

    فَبِأيِّ آلَآء رَبِّكُمَا تُكَذِّبَانِ

    31. We shall attend to your records, O you two classes [jinn and
    men]!
    32. Then which of the Blessings of your Lord will you both [jinn and men]
    deny?

    The Arabic verbal form sanafrughu does not here in connote bringing to an
    end and completing something, but it designates giving special attention
    and dealing completely with some significant affair.

    The blessed Verse 31 is saying that attention shall be paid to the
    records of all Blessings.

    All the preceding blessed Verses so far treat of different material and
    immaterial Blessings, but the blessed Verse 31 is saying that We shall
    shortly attend to your records.

    O jinn and men! God Almighty shall precisely attend to the records of all
    the deeds, words, and intentions of the jinn and men, and Rewards and
    Chastisements proportionate to their words, deeds, and intentions shall be
    apportioned to them.

    It is also worthy of note that according to the author of Tafsir Majma‘
    al-Bayan since jinn and men are superior to other creatures and possess
    intellect, free choice, and distinction, they are being referred to as
    thaqalan.

    The blessed Verse 32 reiterates the rhetorical question:

    “Then which of the Blessings of your Lord will you both [jinn and men]
    deny?”


    Surah Rahman in English Youtube Video

    Some Questions and Answers about Surah Rahman



    What is Surah Rahman Good For?

    Ans. Surah-al-Rahman
    is the most beautiful and most-read Surah in the Qur’an. This is the 55th
    chapter containing 78 verses. The best part is, that they are actually grown
    and advanced for life and later life.




    Which Surah is called Beauty of Quran?

    Ans. Surah Ar-Rahman is called Beauty of Quran. Surah Rahman means
    The Merciful.





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