Tadabbur-055 Surah Rahman

Sūrah Rahmān
Tone of the Sūrah and its Relationship with the Previous one
Some people have regarded this sūrah to be Madīnan. However, in my
opinion, not a single verse of it appears to be Madīnan much less the
whole sūrah. The whole surah has the same tone and rhythm and a
reader clearly feels that it was revealed in one episode.
With regard to its tone, this sūrah belongs to that category of sūrahs
which were revealed at the time of the Prophet’s Makkan life in which
his opponents, in their fury to refute him, had become adamant on a
demand: unless a sign of punishment was shown to them, they were not
ready to accept the fact that if they rejected the call of this new faith,
they would be punished; they were also not willing to accept the fact that
a day was to come when they would encounter eternal punishment and
everlasting humiliation.
Becauseْ of ْthis mentality
ُّ َ َ ِّ َ ْ ُ ْ َ ْ َ ofْ َََ
stubbornness and obduracy, the verse
‫ﻣﺪﻛﺮ‬
ٍِ ‫ﻟﺜﻛﺮ ﻓﻬﻞ ِﻣﻦ‬
ِ ِ ‫وﻟﻘﺪ ﻳﺮﺴﻧﺎ اﻟﻘﺮآن‬ ِّ َ َ is repeated again and
was repeated in the previous sūrah.
Now in this sūrah the verse ‫ﺗﻜﺬﺑﺎن‬
َ ُ ِّ َ ‫ﻓﺒﺄي َآﻻء‬
َ ِّ َ ُ ‫رﺑﻜﻤﺎ‬
ِ ِ
again. Obviously this style of directing attention to one specific thing is
adopted when either the addressee is so stubborn that he is not ready to
accept anything against his wishes or he is such a dunce that unless he is
spoon fed and called to attention on each and every point he cannot be
expected to understand any thing rational.
Keeping the mentality of the addressee and his temperament in
consideration is essential for any discourse. If a speaker is not able to
keep this in consideration, his discourse will not be in accordance with
the situation neither will it be eloquent. Those who have no idea of these
requirements of a discourse are unable to judge the positive aspects and
subtleties of such a discourse. They regard the repetition of a verse to be
a needless recurrence, which obviously is a defect of the discourse.
Consequently, some foolish people have objected on this recurrence
found in this sūrah. The fact is that if they understand the nature of
people who this sūrah addresses, they will exclaim that at every instance
the recurring verse is fully embedded in its context the way a pearl is
embedded in a ring.
In Sūrah Qamar, the obdurate people of the Quraysh were told to learn
a lesson from messengers and the history of their people; why are they
Sūrah Rahmān 109
adamant to believe only when they see the scourge with their very eyes;
it is a great favour of the Almighty that to educate and remind them He
has revealed a book which is very appropriate for this objective. Now in
this sūrah, this subject is brought up in a new and unique way. They are
told that it is the merciful nature of the Almighty because of which He
has taught them the Qur’ān. It was a requirement of their nature that for
this purpose only the Qur’ān be revealed. If He has taught them the
ability of speech, it means that they can understand and make others
understand as well. It is a right of this exalted ability that instead of the
lash of punishment it be made the means of their education. However, it
is their misfortune, that instead of benefiting from God’s mercy and
favour, they are hastily demanding a new sign. If they want a sign, why
do not they deliberate on the signs of the heavens and the earth and the
world found inside man and that outside him – all of which they observe
daily and which teach them the same lesson which the Qur’ān is
teaching? What is the need for some new sign in their presence? After
this, each and every sign of the heavens and earth is pinpointed and the
attention of these obdurate people is directed towards each of them.
What more signs do they want? Alas! How many of their Lord’s signs
will they deny?
Some Difficulties of this Sūrah

As far as the difficulties of the sūrah relating to the style, language and
interpretation are concerned, they shall inshallāh be dealt with under the
relevant verses of the sūrah. However, there are two things which I
would like to clarify here in the introduction so that explaining them
again and again
َ is not required. The first of these relates to research on
the word ‫ آﻻء‬and the second َ َ these relates to the nature of address in
َ ِّ َ ُ َ ُ ِّ َ َ ِّ of
the verse: ‫ﺗﻜﺬﺑﺎن‬
ِ َ ‫ﻓﺒﺄي آﻻء رﺑﻜﻤﺎ‬ ِ . ْ
The word ‫ آﻻء‬is the plural of ‫إﻰﻟ‬ ٌ and ‫أﻰﻟ‬ً and ‫إﻰﻟ‬ً . All the leading
ِ
lexicographers and exegetes regard it to mean “favours”. However, my
mentor, Hamīd al-Dīn al-Farāhī in his Mufradāt al-Qur’ān has differed
with this opinion. In his opinion, this word does not merely come in the
meaning referred to above; it has a wider connotation. He begins his
discussion on this issue with the following words:1
َ
Even though there is a consensus that the word ‫ آﻻء‬means “favours”
however, the Qur’ān and classical Arabic literature does not support
this claim. It is evident through a comprehensive analysis of classical
1. Hamīd al-Dīn al-Farāhī, Mufradāt al-Qur’ān, 1st ed. (Azamgarh: Matba‘

Islāh, 1358 AH), 11.
Arabic poetry that its real meaning is feats, miracles, marvels of
nature and wisdom. However, a greater part of God’s miracles and
marvels is based on His signs of mercy.
َ For this reason, people
concluded that the real meaning of ‫ آﻻء‬is “favours”.
In this regard, al-Farāhī has also presented his interpretation of a

narrative attributed to Ibn ‘Abbās (rta) in which he mentions that this word
means “favours”. He says that our illustrious scholars of the past would
answer a question posed to them keeping in view the occasion and
background. They would specify that at a particular instance the word had
been used in a particular meaning
After these introductory sentences he has presented corroboratory
evidence in support of his view from the works of poets belonging to the
age of jāhiliyyah as well as from certain Hamāsī poets. The poets from
the age of jāhiliyyah include: Tarfah, Mayyah bint Darār, Muhalhal,
Rabi‘ah ibn Maqrūm, Ajda‘ al-Hamadānī, Fudālah ibn Zayd and
Khansā’. It is evident from this material that in the works of famous poets
of the age of jāhiliyyah – poets whose poetry is regarded to be a source of
language and morphology, this word is not merely used to mean
“favours”; it has a much wider connotation that includes favours, power,
majesty, signs, miracles, marvels, feats and other similar connotations.
It is a source of great pleasure for me that the translators and exegetes
of these times are referring to the research of Imām Farāhī (even though
without properly citing him). However, since the works of Imām Farāhī
are in Arabic, people who do not have a strong grasp of it are misled. It
is evident from this discussion that he does not contest that the meaning
of this word is “favours”; however, he does contest that this is its only
ِّ َ َ
meaning.
All the exegetes are unanimous that the verse ‫ﺗﻜﺬﺑﺎن‬
ِ ِ
addresses both man and jinn. The Qur’ān itself has explained this in
various styles in this sūrah. However, two questions arise here. First, just
as the message of the Qur’ān is meant for man, is it also for the jinn? If
the answer to this question is in the affirmative, then a further question
arises: Did the Prophet Muhammad (sws) conclusively convey the truth
from the Almighty to the jinn also just as he did to his people?
The answer to this question, in my opinion, is that keeping in view the
principles set forth by the Almighty in the Qur’ān regarding sending His
prophets and the nature of their responsibility in disseminating their
message, it is difficult to say that the Prophet (sws) was also sent towards
the jinn and that just as he had conclusively communicated the truth to
his people, he had also done so to the jinn. It is mentioned in the Qur’ān
in various styles that the prophet sent to a nation is from among them; he
speaks in their tongue and is the best representative of their nature; by
setting an example, he encourages the good in people and discourages
the evil in them and for this reason his life becomes an example for every
person. It is obvious that none of these things is possible for the Prophet
(sws) viz a viz the jinn.
Moreover, it is also known that he has not informed us of any efforts he
made in calling the jinn to faith and in reforming and instructing them just
as he did so in the case of his people. What at most can be claimed is that
he did meet a group of jinn once or twice or that a group of jinn had heard
the Qur’ān from the Prophet (sws) and had expressed their liking for it. It
is mentioned earlier in Sūrah Ahqāf and a mention is coming up in Sūrah
Jinn that a group of jinn had heard a few verses of the Qur’ān from the
blessed tongue of the Prophet (sws) and liked them. At these places too, it
is specified that the Prophet (sws) did not directly come to know of this
liking; he was informed of it by the Almighty. Such chance meetings are
obviously not enough for the dissemination of a message and its
conclusive communication which every prophet and messenger did for
his people and for which purpose a messenger is in fact sent to his people.
If the jinn are addressed in this way in some places in the Qur’ān, it is not
because they are its direct addressees; the actual reason, in my opinion, is
that just as when the clouds of mercy send down rain which drenches
both dry and damp areas, in a similar manner, the mercy of the Qur’ān at
times extends to the jinn – specially in those matters of principle which
are common between them and man. The concepts of monotheism, the
day of judgement, the reward and punishment which will take place on it,
the truth, justice and other similar things are absolutely the same in both
these creatures. If there is a difference, it relates to those areas which
pertain to peculiarities of genre of the two. The real objective of this
sūrah, as has been discussed earlier, is to remind unmindful people of the
signs of power, wisdom, mercy and providence of God and to jolt and
awaken them. For this reason, besides addressing the unmindful among
mankind, it also addresses the unmindful jinn. This awe and dread of the
discourse, as a result, has spread to the whole world.
It is possible that in the light of this discussion a question arise in
someone’s mind: Just as prophets and messengers have been sent to
mankind from among them, similarly prophets and messengers from
among the jinn must have been sent to them and would have taken up the
responsibility of reforming and instructing them in their language and
keeping in view the characteristics of their genre. I accept the
responsibility of this inference. It is in complete accordance with sense
and reason and also in absolute harmony with the practice of God
regarding His prophets and messengers as enshrined in the Qur’ān at many
instances. If the jinn like mankind are creatures who have been given the
freedom to exercise their will and who will be held accountable by God
for their deeds and will be accordingly rewarded and punished, then it is
essential as per the practice of God for their guidance, prophets and
messengers must have been sent to them and it is also essential that they
must have called them to the truth in their own language. In my opinion,
there is not a single verse in the Qur’ān which goes against this inference.
On the contrary, there are various verses which clearly go in its favour.
In Sūrah Baqarah, where the incident of Adam and Satan is mentioned,
both of them are addressed at the end in the following words:
ٌ ْ َ َ َ َ َ ُ َ َ ْ َ َ ً ُ ِّ ْ ُ َ ْ َ َ ً َ َ ْ
ْ ْ َ َ ‫ﺧﻮف‬ َْ ُ
ُ ْ ‫ﻗﻠﻨﺎ‬
‫ﻋﻠﻴﻬﻢ‬
ِ ‫ﻓﻼ‬ ‫ﻫﺪاي‬ ‫ﺗﺒﻊ‬
ِ ‫ﻓﻤﻦ‬ ‫ﻫﺪى‬ ‫ﻣﻲﻨ‬
ِ ‫ﻳﺄﺗﻴﻨﻜﻢ‬
ِ ‫ﻓﺈﻣﺎ‬
ِ ‫ﻤﺟﻴﻌﺎ‬
ِ ‫ﻣﻨﻬﺎ‬ِ ‫اﻫﺒﻄﻮا‬
ِ
َ ََُْ ْ ُ ََ
(٣٧ :٢) ‫وﻻ ﻫﻢ ﺤﻳﺰﻧﻮن‬
We ordered: “Go [out] from here; then if ever comes to you any
guidance from Me, then whosoever follows My guidance will have
no fear, nor shall they grieve.” (2:37)
In the above mentioned verse, just as the Almighty has promised Adam
and his progeny that He will send guidance to them, He has also made this
very promise with Iblīs and His progeny.
Similarly, it is clearly stated in Sūrah An‘ām that messengers were also
sent to the jinn:
ُ َ ُ ُ َ َ ْ ُ ْ َ َ َ ُّ ُ َ ْ ُ ْ ٌ ُ ُ ْ ُ ْ َ ْ َ َ
ْ‫وﻳﻨﺬروﻧﻜﻢ‬ َ ِّ ْ ‫ﻳﺎﻣﻌﺮﺸ‬
َ َ ْ َ َ
ِ ِ ‫ﻳﺄﺗﻜﻢ رﺳﻞ ِﻣﻨﻜﻢ ﻓﻘﺼﻮن ﻋﻠﻴﻜﻢ آﻳﺎ‬ ِ ‫واﻹﻧﺲ أﻟﻢ‬
ِ ِ ‫اﺠﻟﻦ‬ ِ
ْ ُ َ ‫ﺒﻟ‬
‫أﻧﻔﺴﻬﻢ‬
َ َ ُ َ َ َ ْ ُّ ُ َ َ ْ ْ ُ ْ َ َ َ ُ َ َ َ َ ْ َ ُ َ َ َ ْ ُ ْ َ َ َ
‫وﺷﻬﺪوا‬
ِ ِ ِ ‫أﻧﻔﺴﻨﺎ وﻏﺮﻳﻬﻢ اﺤﻟﻴﺎة ا ﻏﻴﺎ‬ِ ‫ﺷﻬﺪﻧﺎ ﺒﻟ‬ ِ ‫ﻳﻮﻣﻜﻢ ﻫﺬا ﻗﺎﻟﻮا‬ ِ ‫ِﻟﻘﺎء‬
ُ َ ْ ُ َ
َ ِ َ ‫ﺎﻛﻧﻮا‬
(١٣٠ :٢) ‫ﺎﻛﻓﺮﻳﻦ‬
ِ ‫ﻛﻏﻬﻢ‬
“O Jinn and men! Did there not come to you messengers of your own
who proclaimed to you My revelations and warned you of this day of
resurrection?” They will reply: “We bear witness against our own
souls.” And indeed, the life of this world deceived them and they
themselves testified against their own selves that they had been
disbelievers. (6:130)
The coherence in this sūrah is very evident. The sūrah begins with the
declaration that the Qur’ān is a manifestation of the graciousness of the
Almighty. The Almighty created man and specially blessed him with the
power of speech and comprehension. These grand favours and abilities
entail that man should be taught and educated with the most grand
heavenly work –the Qur’ān – and not through torment and punishment. It
is the extreme misfortune of those who, instead of seeking guidance from
it, demand to see the promised doom.
After this, the various signs in the world around man and those within
him are pointed to and two of the Almighty’s creations – men and jinn–
are repeatedly warned and jolted to reflect on them and asked how many
such signs would they deny.
First and foremost are mentioned those signs and manifestations which
point to the fact that the Almighty greatly cherishes justice and does not
approve anything contrary to justice and equity at all in the world He has
created.
These are followed by those signs which indicate that the tremendous
and extremely vast system of sustenance which the Almighty has
established on the earth entails that man shall one day be held
accountable for the profound blessings he has been given. Those who
deserve to be rewarded shall be rewarded, and those who deserve to be
punished shall be punished.
A reference is then made to the fact that it is the Almighty who has
created men and jinn from fire and clay and He can easily create them a
second time. There is no difficulty for Him in this regard.
This whole Universe is under His control; He is the Lord of the East
and the West. Whatever rises, rises with His permission and whatever
sets, sets with His permission.
After this, it is asserted that the conflicting elements in the universe are
in harmony with one another to fulfil a greater purpose which is over and
above their creation. This bears witness to the fact that a sovereign will is
dominant over these elements which creates harmony between them and
uses them for the collective welfare of the universe. If this were not so, the
universe would have been destroyed by a clash between its conflicting
elements. That it is surviving is ample testimony to the fact that a single
supreme and omnipotent power controls it.
An indication is then made that Allah alone is immortal and all the rest
are mortal.
Next it is expressed that all except the Almighty are needy and He is
the only one who fulfils their needs. The foolish who ask from others
actually receive from Him alone.
An affirmation is then made of the fact that the Day wherein
accountability of deeds shall take place is certain to come and on that
Day no one –neither man nor jinn– will be able to run away from the
Almighty’s grasp. On that Day, no evidence will be needed to convict a
criminal as his forehead will bear witness to his sins. He will then be
grabbed by his forehead and feet and flung into Hell.
Next, the features and characteristics of the Paradise which the
muqarrabīn shall receive are delineated, followed by the features and
characteristics of the Paradise which the ashāb al-yamīn will be blessed
with.
Section I (Verses 1-30)
‫ﺑﺴﻢ اﷲ اﻟﺮﻤﺣﻦ اﻟﺮﺣﻴﻢ‬

ُ َ َ ْ َ ‫اﻟﺸﻤﺲ‬ ُ ْ َ ََْ ُ َ َ َ َ ْ ََ َ َ ْ ُْ َ َ َُْ
‫واﻟﻘﻤﺮ‬ (٤) ‫اﻛﻴﺎن‬ ‫( ﻋﻠﻤﻪ‬٣) ‫اﻹﻧﺴﺎن‬ ِ ‫( ﺧﻠﻖ‬٢) ‫( ﻋﻠﻢ اﻟﻘﺮآن‬١) ‫اﻟﺮﻤﺣﻦ‬
َ َ َ ْ َ َ ََ ََََ َ َ َ ُ َْ ُ َ ُ ْ َ (٥) ‫ﺤﺑﺴﺒﺎن‬ َ ْ ُ
‫( ﻛﻻ‬٧) ‫اﻟﻤﺰﻴان‬ ِ ‫( واﻟﺴﻤﺎء رﻓﻌﻬﺎ ووﺿﻊ‬٦) ‫ﻳﺴﺠﺪان‬ ِ ‫واﺠﺠﻢ َواﻟﺸﺠﺮ‬ ٍ ِ
َ‫وﺿﻌﻬﺎ‬ َ َ َ ‫واﻷرض‬ َ َْْ َ َ َ ْ ُ ُْ ََ ْ ْ َ ْ َْ ُ ََ َ ْ ْ َ َ ْ
(٩) ‫اﻟﻤﺰﻴان‬ ِ ‫ﺨﺗﺮﺴوا‬ ِ ‫ﺑﺎﻟﻘﺴﻂ وﻻ‬ ِ ِ ِ ‫وأﻗﻴﻤﻮا اﻟﻮزن‬ ِ (٨) ‫اﻟﻤﺰﻴان‬ ِ ِ ‫ﻳﻄﻐﻮا ِﻲﻓ‬
ُ َْ َ ْ َ ْ ُ ُّ َ ْ َ ْ َْ ُ َ ُْ َ ٌَ َ َ ََْ
(١٢) ‫واﻟﺮﺤﻳﺎن‬ ‫اﻟﻌﺼﻒ‬
ِ ‫( واﺤﻟﺐ ذو‬١١) ‫اﻷﻛﻤﺎم‬ ِ َ ‫ﻓﺎﻛﻬﺔ واﺠﺨﻞ ذات‬ ِ ‫( ِﻓﻴﻬﺎ‬١٠) ‫ﻟﻸﻧﺎم‬ ِ ِ
‫وﺧﻠﻖ‬َ َ َ َ (١٤) ‫ﺎﻛﻟﻔﺨﺎر‬ َْ َ
‫ﺻﻠﺼﺎل‬ َ ْ َ ‫اﻹﻧﺴﺎن ﻣﻦ‬
ِ
َ َ ْ ََ َ
‫ﺧﻠﻖ‬ ( ١٣ ) َ ِّ َ ُ ‫رﺑﻜﻤﺎ‬
‫ﺗﻜﺬﺑﺎن‬ َ ُ ِّ َ ‫ﻓﺒﺄي َآﻻء‬ ِّ َ َ
ِ ٍ ِ ِ ِ
ُّ َ َ ْ َ ْ َ ْ ُّ َ َ ِّ َ ُ َ ُ ِّ َ َ ِّ َ َ ِّ َْ
‫اﻟﻤﺮﺸﻗﻦﻴ ورب‬ ِ ِ ‫( رب‬١٦) ‫ﺗﻜﺬﺑﺎن‬ ِ ‫ﻓﺒﺄي آﻻء رﺑﻜﻤﺎ‬ ِ (١٥) ‫ﻧﺎر‬ ٍ ‫ﻣﺎرج َﻣﻦ‬ ٍ ِ ‫اﺠﻟﺎن ِﻣﻦ‬
َ ُ َ ْ َ (١٩) ‫ﻳﻠﺘﻘﻴﺎن‬ ْ
َ َ َ ْ َ ْ َ ‫ﻣﺮج‬ ْ َ َ َ (١٨) ‫ﺗﻜﺬﺑﺎن‬ َ ِّ َ ُ ‫رﺑﻜﻤﺎ‬ َ ُ ِّ َ ‫ﻓﺒﺄي آﻻء‬ َ ِّ َ (١٧) ‫اﻟﻤﻐﺮﺑﻦﻴ‬ َْ ْ َْ
‫ﺑﻴﻨﻬﻤﺎ‬ ِ ِ ‫اﻛﺤﺮﻳﻦ‬ ِ ِ ِ ِ ِ
ُ َ ْ َ ْ َ ُ ُ ْ ُّ َ ُ ْ ُ ُ ْ َ َ ِّ َ ُ َ ُ ِّ َ َ ِّ َ َ َ َْ ٌ َ َْ
‫( ﺨﻳﺮج ِﻣﻨﻬﻤﺎ اﻟﻠﺆﻟﺆ واﻟﻤﺮﺟﺎن‬٢١) ‫ﺗﻜﺬﺑﺎن‬ ِ ‫ﻓﺒﺄي آﻻء رﺑﻜﻤﺎ‬ ِ (٢٠) ‫ﻓﺒﻐﻴﺎن‬ ِ ِ ‫ﺑﺮزخ ﻻ‬
َ ْ َ ْ َ ْ َْ ُ َ ُ ْ َ َْ ُ َ َ َ ِّ َ ُ َ ُ ِّ َ َ ِّ َ َ
(٢٤) ‫ﺎﻛﻷﻋﻼم‬ ِ ‫اﻛﺤﺮ‬
ِ ‫اﺠﻟﻮار اﻟﻤﻨﺸﺂت ِﻲﻓ‬ ِ ‫( و‬٢٣) ‫ﺗﻜﺬﺑﺎن‬ ِ ‫ﻓﺒﺄي آﻻء رﺑﻜﻤﺎ‬ ِ (٢٢)
َ َ ْ ُ َ ِّ َ ُ ْ َ َ ْ َ َ َ َ ْ َ َ ْ َ ُّ ُ َِّ َ ُ َ ُ ِّ َ َ ِّ َ َ
‫اﺠﻟﻼل‬
ِ ‫( وﻳﺒﻰﻘ وﺟﻪ رﺑﻚ ذو‬٢٦) ‫ﻓﺎن‬ ٍ ‫( ﻞﻛ ﻣﻦ ﻋﻠﻴﻬﺎ‬٢٥) ‫ﺗﻜﺬﺑﺎن‬ ِ ‫ﻓﺒﺄي آﻻء رﺑﻜﻤﺎ‬ ِ
ُ َ ْ ُ َ ِّ
َ َ ُ ‫رﺑﻜﻤﺎ‬ َ ُ ِّ َ ‫ﻓﺒﺄي آﻻء‬ َ َ َ ْ ْ
‫واﻷرض ﻞﻛ‬ ِ
ْ َ ‫اﻟﺴﻤﺎوات‬
ِ
َ َ ‫ﻳﺴﺄ ُ َﻣﻦ ِﻲﻓ‬ ْ َ (٢٨) ‫ﺗﻜﺬﺑﺎن‬
ِ
ِّ
ِ (٢٧) ‫واﻹﻛﺮام‬ ِ َ ِ َ
ْ
(٣٠) ‫ﺗﻜﺬﺑﺎن‬ َ ِّ َ ُ ‫رﺑﻜﻤﺎ‬ َ ُ ِّ َ ‫ﻓﺒﺄي َآﻻء‬ ِّ َ َ (٢٩) ‫ﻫﻮ ﻲﻓ َﺷﺄن‬ َ ُ ٍَْ
ِ ِ ٍ ِ ‫ﻳﻮم‬
In the name of God, the Most-Gracious, the Ever-Merciful.
It is the Merciful who has taught the Qur’ān. He created man; taught
him speech. (1-4)
The sun and the moon pursue their ordered course. And the stars and
the trees also bow down in adoration. And He raised high the sky and
placed the balance in it so that you too should not transgress that balance.
And weigh justly and do not measure less. (5-9)
And He laid out the earth for His creatures. In it are fruits, dates in
coverings, chaff-covered grain and scented flowers – So O Jinn and
Men! So which of your Lord’s blessings would you deny? (10-13)
He created man from potter’s clay, and the jinn from the flame of fire.
So which of your Lord’s powers would you deny? (14-16)
He alone is the Lord of both borders of the East and He alone is the
Lord of both borders of the West. So which of your Lord’s majesties
would you deny? (17-18)
He has let loose the two oceans: they meet one another. Yet between
them is a barrier which they cannot cross. So which of your Lord’s
miracles would you deny? (19-21)
Pearls and corals come out from both. So which of your Lord’s
wonders would you deny? (22-23)
In His control are ships which are like mountains rising above the
ocean. So which of your Lord’s marvels would you deny? (24-25)
All that lives on the earth is destined to die and only the glorious and
majestic person of your Lord will abide forever. So which of your Lord’s
majesties would you deny? (26-28)
And whatever is in the heavens and the earth ask from Him alone. At
all times, His majesty has a newer manifestation. So which of your
Lord’s majesties would you deny? (29-30)
Explanation
َ ْ ُْ َ َ َُْ
2
(٢) ‫اﻟﻘﺮآن‬ ‫( ﻋﻠﻢ‬١) ‫اﻟﺮﻤﺣﻦ‬
The implication of this verse is that it is a special favour of God that
He has revealed a thing as blessed and merciful as the Qur’ān for their
instruction. Had He wanted, He could have sent punishment as per their
demand; however, out of His great mercy He blessed them with a
benevolent scripture so that they could read and understand it and in the
light of its guidance reform their misguided concepts and deeds. As a
result, they would be able to succeed in this world as well as in the next.
In short, when the Merciful God has blessed them with His mercy, why
do they demand His punishment instead of demanding His mercy.
َ ََْ ُ َ َ َ َ ْ ََ َ
3
(٤) ‫اﻛﻴﺎن‬ ‫( ﻋﻠﻤﻪ‬٣) ‫اﻹﻧﺴﺎن‬
ِ ‫ﺧﻠﻖ‬
The implication of these verses is that besides God’s mercy, the
creation of man and his abilities also require that instead of torment, a
scripture of guidance be sent down. God created man and taught him
speech. This power of speech bears witness that the Creator has made
him into a sane and sensible person. He has the ability to hear and
understand things and is able to distinguish good from evil. He can
communicate this to others also and make them understand as well.
When he is blessed with these multifarious abilities, then this clearly
shows that God wants that He teach Him through speech and not through
2. It is the Merciful who has taught the Qur’ān.

3. He created man; taught him speech.
the lash which teaches animals.
Here it needs to be appreciated that the ability of speech given to man
bears witness to other multifarious abilities found in him. A natural
corollary of the faculty of speech is that man has intellect, he can derive
principles from parts and vice versa and simulate parts from principles. He
has the ability to reason, to infer and to form opinions. For this very
reason, Aristotle regards this ability of man as one which distinguishes
him from animals. If he is devoid of this ability, then he is not fit to be
called a human being; he is merely an animal which walks on two legs. It
is evident from this fact that those who, instead of understanding a reality
on the basis of reasoning, insist that they will only believe in it after seeing
it are no less than animals even though they may be living in grand houses.
َ ُ َْ ُ َ ُ ْ َ (٥) ‫ﺤﺑﺴﺒﺎن‬
‫واﺠﺠﻢ َواﻟﺸﺠﺮ‬ َ َْ َ ُ ْ
َ ْ ُ ‫ﻟﻘﻤﺮ‬
4
(٦) ‫ﻳﺴﺠﺪان‬
ِ ٍ ِ ُ ‫اﻟﺸﻤﺲ وا‬
Attention is drawn to the signs found in this universe; if signs are
required to substantiate the warnings of the Qur’ān, then why should
people wait for a new sign; they should just observe the heavens above
them; they should see how the sun and the moon adhere to their paths
with such punctuality and discipline. There is never a discrepancy even of
a second. People should also see how these heavenly bodies are observing
the limits set for them by the Almighty. Never does the sun exceed its
ordained path to intrude into the path ordained for the moon nor does the
moon intrude into the path ordained for the sun (See, the Qur’ān, 36:40).
Does not this sign every day teach man the lesson that if the Creator of
this universe has subjected such grand creations as the sun and the moon
to certain laws, why will He not subject man to His commands? If man
breaks these laws and dares spread anarchy in this world, why would He
not punish him? It is most befitting for man to abide by the laws He has
implemented in every nook and corner of this universe.
After mentioning how the sun and the moon abide by the limits
ordained for them and which in religious parlance is called taqwā,
َ ُ َْ ُ َ
mentioned in the verse ‫ﻳﺴﺠﺪان‬ ُ ْ َ is the prostration of the stars
‫واﺠﺠﻢ َواﻟﺸﺠﺮ‬
ِ
of the heavens and trees of the earth: they bow down before their Creator
and through this practice of theirs call upon man that he too must not be
rebellious to his Creator and should worship and bow down before Him
in full obedience.
The prostration of the stars and the trees is explained at various places
of this tafsīr. Readers can look it up. Citing it here would only needlessly
4. The sun and the moon pursue their ordered course. And the stars and the
trees also bow down in adoration.
lengthen the discussion.
Some people have interpreted the word ‫اﺠﺠﻢ‬ ُ ْ to mean things like small
plants, thorny trees and creepers. Probably, they were not able to
understand the purpose of mentioning trees with stars and for this reason
they had to make this far-fetched interpretation. The fact of the matter is
that there exists great commonality in the attributes of the two. The
Qur’ān has mentioned at many places the prostration of both the stars
and the trees in various styles. It is because of this harmony between the
two that they are mentioned together in this verse as well. It shows how
the heavens and the earth are in harmony with one another: the Creator
of both is the same before Whom the stars of the heavens and the trees of
the earth prostrate. It should remain in consideration that Mujāhid,
Qatādah and Hasan interpret the word ‫اﺠﺠﻢ‬ُ ْ in its conventional meaning
ie stars. Ibn Kathīr too supports their view and has cited the following
verse as corroboratory evidence:
‫واﺠﺠﻮم‬ ُ َ َ ْ َ ‫واﻟﺸﻤﺲ‬
ُ ُ ُّ َ ‫واﻟﻘﻤﺮ‬ ْ َ ْ ‫وﻣﻦ ﻲﻓ‬
ُ ْ َ ‫اﻷرض‬ َ َ ‫اﻟﺴﻤﺎوات‬
َ َ ‫ﻲﻓ‬ ‫ﻣﻦ‬ َ ُ َ ‫ﻳﺴﺠﺪ‬
ُ ُ ْ َ ‫اﷲ‬
َ َ ََ ََْ
‫أن‬ ‫أﻟﻢ ﺗﺮ‬
ِ ِ ِ ِ
ُّ ُ َ ُ َْ َ
(١٨:٢٢) ‫واﻟﺸﺠﺮ َوا َواب‬ َ ‫واﺠﻟﺒﺎل‬
ِ
Do you not see that those in the heavens and the earth, the sun and the
moon and the stars, the mountains and the trees, the beasts, and
countless men – all prostrate before God? (22:18)
َ َ ْ َ َ ََ ََََ َ َ
5
(٧) ‫اﻟﻤﺰﻴان‬
ِ ‫واﻟﺴﻤﺎء رﻓﻌﻬﺎ ووﺿﻊ‬
After directing attention to some prominent signs of the heavens,
attention is directed towards the heavens themselves: how the Almighty
has raised this unfathomable roof without any columns. No one can have
an idea of its vastness. In spite of this immeasurable expanse, such is the
nature of the balance found in it that no one can point out any fissure or
fault in it. At another place, it is stated:
َ َ َ َ ََ َْْ
ْ ُ ‫ﺗﻤﻴﺪ‬ َََْ ََ ْ ََ َ َ ْ َ َ َ ‫ﺧﻠﻖ‬ََ َ
(١٠:٣١) ‫ﺑﻜﻢ‬ ِ ِ ‫أن‬ ِ ‫روا‬ ‫اﻷرض‬
ِ ‫ﻲﻓ‬
ِ ‫وأﻟﻰﻘ‬ ‫ﻗﻤﺪ ﺗﺮوﻏﻬﺎ‬
ٍ ‫ﺑﻐﺮﻴ‬
ِ ِ ‫اﻟﺴﻤﺎوات‬
ِ
He raised the heavens without visible pillars, and set firm mountains
on the earth lest it should fall away with you to one side. (31:10)
In Sūrah Mulk, the words are:

ْ َ َ َ َْ ْ َ ُ ََ
َ َ ‫ﻫﻞ‬ ْ َ
َ ْ ‫ﺧﻠﻖ‬ ََ ً َ ََ َ ‫ا ي‬
َ ْ َ ‫ﺧﻠﻖ‬
َ َ َ ‫ﺳﺒﻊ‬
‫ﺗﺮى‬ ‫ﻓﺎرﺟﻊ اﻛﺮﺼ‬
ِ ِ ‫ﻳﻔﺎوت‬
ٍ ‫اﻟﺮﻤﺣﻦ ِﻣﻦ‬
ِ ِ ‫ﺳﻤﺎوات ِﻃﺒﺎﻗﺎ ﻣﺎ ﺗﺮى ِﻲﻓ‬
ٍ ِ
5. And He raised high the sky and placed the balance in it.
َ ُ َ ً‫اﻛﺮﺼ َﺧﺎﺳﺄ‬
ٌ َ ‫وﻫﻮ‬ َ ْ َ َ ْ َ َ ‫ﻛﺮﻳﻦﻴ‬
َْ َ َ َ َْ ْ ُ ُ ُ
(٤-٣ :٦٧) ‫ﺣﺴﺮﻴ‬
ِ ِ ُ َ ‫ﻳﻨﻘﻠﺐ ِإ ْﻚ‬
ِ ِ ‫ارﺟﻊ اﻛﺮﺼ‬
ِ ِ ‫ﻓﻄﻮر ﻋﻢ‬
ٍ ‫ِﻣﻦ‬
He Who created seven heavens one above the other. You will not
find any fault with what has been created by the Most Gracious.
Look about: can you see any flaw? Look again and again. Your look
will come back to you worn out and overcome. (67:3-4)
ََ َ َ َ َْ
ْ َ ‫ َﻧﻐﺮﻴ ﻗﻤﺪ‬that in order to maintain
It is evident from the words ‫ﺗﺮوﻏﻬﺎ‬ ٍ ِ
balance in the roof of the sky, the Almighty has used gravitational
columns which cannot be observed.
ْ َ ْ َ ‫َﻛﻻ‬
َ ْ ‫ﻳﻄﻐﻮا ﻲﻓ‬
(٨) ‫اﻟﻤﺰﻴان‬
6
ِ ِ ِ
The implication is that the placement of a balance in the sky by the
Creator, without which it cannot stay in its shape, informs us of the
temperament and nature of the Creator: He wants that man too in his
circle of authority should give due regard to balance, justice and equity;
he should not create any disturbance in this system otherwise the whole
system of sustenance will be inflicted with disorder. The implication is
that it is to this system of justice and fairness the Qur’ān is calling man –
the system whose testimony is found in every nook and corner of the sky
spread above. The Qur’ān is warning people that if they transgress the
bounds of justice by being blinded by their arrogance and rebelliousness,
they will bear its punishment not only in this world but also in the
Hereafter. Why is it that they are not being able to understand such a
clear thing whose testimony is borne by every nook and corner of the
heavens and the earth? Why are they looking for the lash of punishment
by disregarding all these telling signs found around them?
َ َ ْ ُ ُْ ََ ْ ْ َ ْ َْ ُ ََ
7
(٩) ‫اﻟﻤﺰﻴان‬
ِ ‫ﺨﺗﺮﺴوا‬
ِ ‫ﺑﺎﻟﻘﺴﻂ وﻻ‬
ِ ِ ِ ‫وأﻗﻴﻤﻮا اﻟﻮزن‬
ِ
The verse above mentioned a principle. Now in this verse an everyday
reality which is based on this principle is brought to notice: When the
God below whose sky’s roof they live owns the balance and loves
justice, they too should not lead the life of dishonesty and deceit; they
should weigh and measure with full honesty and not weigh less. While
commenting on the anecdote of the Prophet Shu‘ayb’s people, I have
alluded to the fact that weighing and measuring less is not just an
isolated evil: it is a horrible sign of the disorder that prevails in a society.
A further aspect which is highlighted here is that this evil is in fact
6. So that you too should not transgress that balance.

7. And weigh justly and do not measure less.
against the system of balance and justice on which the Almighty has
created the heavens and the earth. If a people accept this disorder, then it
means that it is after razing down the very foundation on which the
Almighty has built this world. Obviously, the Almighty will never bear
such people in the world He has created.
Here another thing which is worthy of consideration is that the same
thing has been stated in a positive and a negative way. A deliberation on
the Qur’ān reveals that this style is adopted at instances when not
obeying the real directive can lead to very dangerous consequences. It is
evident from this that justly weighing and measuring is a directive which
has great significance. By its nature, it is a corollary of the system of
justice on which the Almighty has created this world. It is also evident
from this that a nation which disrupts and disobeys this directive creates
disorder in the whole society.
ْ َ ْ ُ ُّ َ ْ َ
‫اﻟﻌﺼﻒ‬ ‫ذو‬ ‫واﺤﻟﺐ‬ ( ١١) َ ْ َ ْ ‫ذات‬
‫اﻷﻛﻤﺎم‬
ُْ َ ٌَ َ َ
ُ َ ‫واﺠﺨﻞ‬ ‫ﻓﺎﻛﻬﺔ‬ ‫ﻓﻴﻬﺎ‬ ( ١٠ )
ََْ ََ َ َ َ ْ َْ َ
‫ﻟﻸﻧﺎم‬
ِ ِ ِ ِ ِ ِ ‫واﻷرض وﺿﻌﻬﺎ‬
ُ َْ َ
8
(١٢) ‫واﻟﺮﺤﻳﺎن‬
After directing attention towards the grand manifestations of God found
in the heavens, attention is now drawn to the resources of providence
ََ
found in the earth. The word used for the heavens is ‫ َرﻓﻊ‬and in contrast the
َ َ
word ‫ َوﺿﻊ‬is very aptly used for the earth. The implication is that the
heavens were raised high like a roof and the earth was spread out like a
floor so that this arrangement could become a comfortable abode for His
creatures. Moreover, just as the heavens were decked with lamps like the
sun, the moon and the stars so that this house was provided with light and
heat, similarly various types of fruit, grain and flowers were provided so
that its residents obtain their sustenance from them and satisfy their taste-
buds and the flowers become a means of providing them with sweet scent
and scenic beauty.
Here besides grain, flowers and fruits are specially mentioned to point
to the fact that the Almighty has not merely provided man fodder to fill
his belly, He has also catered for his aesthetic taste, for his proclivity
towards delicacies and for his desire for embellishment. All this does not
bear evidence to merely His providence, it also bears evidence toْ theُ
ْ َ
elaborate nature ofْ His providence. Similarly,
ُّ َ ْ َ ْ ُ َthe attribute ‫اﻟﻌﺼﻒ‬
ِ ُ ْ ‫ذو‬
which qualifies ‫اﺤﻟﺐ‬ َ and the attribute ‫اﻷﻛﻤﺎم‬
ِ ‫ ذات‬which qualifies ‫اﺠﺨﻞ‬
show His great favour to His creatures. In other words, He has not just
tossed grain and fruit towards man; He has elaborately packed each and
8. And He laid out the earth for His creatures. In it are fruits, dates in
coverings, chaff-covered grain and scented flowers.
every grain and fruit in an amazing manner. Obviously, this elaborate
arrangement has been made so that man recognizes the obligation he
owes to God’s sustenance and favours, remains thankful to Him and
while leading his life always keeps in consideration the fact that He who
has made all this arrangement without man being entitled to it in any
way will not let him go scot-free. He will bring about a day in which
man is held accountable for his deeds.
ُ َْ
Here an important point relating to ‫ رﺤﻳﺎن‬is worth mentioning. Some
people have interpreted it to mean leaves; however, this word has not been
used in this meaning in Arabic nor is there any occasion for it to be used
here in this meaning. It seems that these people were confounded by the
mention of flowers with grain though there is no connection between the
two. This led them to this bizarre interpretation of the word whereas there
is a particular reason for this mention, as I have explained above.
ِّ َ ُ َ ُ ِّ َ َ ِّ َ َ
َ‫ﺗﻜﺬﺑ‬
9
(١٣) ‫ﺎن‬
ِ ‫ﻓﺒﺄي آﻻء رﺑﻜﻤﺎ‬ ِ
This verse will occur repeatedly ahead, and it is the most important َ
verse of the sūrah. For this reason, I have explained the meaning of ‫آﻻء‬
in the introduction to this sūrah as well as the nature of the address to
man and jinn found in this verse. However, I will explain one thing here:
there is a special reason for mentioning here the rejecters among the jinn
with the rejecters among the Quraysh: this campaign of rejection had
gained great impetus and the devils among men and jinn had joined
hands and were trying their best to defeat the call of the truth. For this
reason, the Almighty has addressed them directly and has rebuked them
and also challenged them, as will become evident from later verses, that
in spite of their profound efforts the true call shall prevail and progress. I
have already explained in the introduction to this sūrah that it was
revealed in that phase of the Makkan period in which the Quraysh were
at the peak of their obduracy and hostility. Obviously, in that phase, they
must have been supported with special help from the devils among the
jinn. The situation required that both these creatures be addressed.
Expressing gratitude on favours to someone who has granted these
favours and having a sense of accountability to the providence of God are
natural requirements of human nature. A person who benefits from the
favours of God but does not acknowledge that as a result he owes some
obligation to Him or that he will be held accountable for them shows
through this attitude that he denies all these favours. The Qur’ān has
rebuked the Quraysh and the jinn who behave similarly on this very
9. So O Jinn and Men! So which of your Lord’s blessings would you deny?
denial: on every people before them they can witness the favours of their
Lord which remind them (ie. the Quraysh and the jinn) of a day of
accountability; however, they are adamantly denying them; so which of
the favours and majesties of their Lord will they deny?
َ ِّ َ َ ِّ َ ْ ‫وﺧﻠﻖ‬ َْ َ
َ َ َ َ (١٤) ‫ﺎﻛﻟﻔﺨﺎر‬ َ ْ َ ‫اﻹﻧﺴﺎن ﻣﻦ‬َ َ ْ ََ َ
‫ﻓﺒﺄي آﻻء‬ ِ ( ١٥ ) ‫ﻧﺎر‬
ٍ ‫ﻣﻦ‬ ‫ﻣﺎرج‬
ٍ ِ ‫ﻣﻦ‬
ِ ‫اﺠﻟﺎن‬ ِ ‫ﺻﻠﺼﺎل‬
ٍ ِ ِ ‫ﺧﻠﻖ‬
(١٦) ‫ﺑﺎن‬ َ ِّ َ ُ َ ُ ِّ َ
ِ ‫رﺑﻜﻤﺎ ﺗﻜﺬ‬
10
These verses by reminding man and jinn of their creation direct their
attention to their re-creation: they should not remain under the
misconception that their Lord is unable to recreate them after creating
them once, and so the coming about of a day of accountability is an
impossibility; they should remember that the very material from which
He created them is available to Him in full quantity and God’s ability to
create also exists just as it existed when He created them the first time;
so if they cannot deny their first creation, they also do not have any
reason to deny their
ْ َ re-creation.
َ َ
The word ‫ ﺻﻠﺼﺎل‬refers to pure mud and ‫ﻓﺨﺎر‬ ِ refers to mud which
becomes dry like a potsherd. All the phases through which human life
passes until it reaches its culmination in the form of a human being are
referred to in the Qur’ān at various places. At one instance, it is said that
man is created from a fluid; at another, mud is referred to and, at some
others, smelly kneaded clay is alluded to. Similarly, at some places dry
mud is mentioned. The final phase mentioned is that from a drop of sperm
man’s offspring is initiated. These are the evolutionary stages of human life
which have already been explained in verse twenty six of Sūrah Hijr. The
purpose of mentioning them is to make man observe within his own self
the grandeur, power and wisdom of God so that he is able to comprehend
that it is God’s majesty which extracted him from fluid and mire and then
nourished him in the dry and moderate climate of plateaus and then
gradually bestowed him a new shape and set up a system in which he could
continue to produce offspring. The objective of stating all these facts is to
obviously prove that man’s existence – which the Almighty caused to pass
through such lengthy processes which culminated in his present form –
cannot be purposeless. Simultaneously, another objective is to show that
the all-knowing and all-wise God Who can create man from a cell formed
from mire can do everything; nothing is
ِّ َ ْ beyond
َ َ َ َ Him.
The word ‫ﻣﺎرج‬
ٍ ِ in ‫ﻧﺎر‬
ٍ ‫ﻣﺎرج ﻣﻦ‬
ٍ ِ ‫ وﺧﻠﻖ اﺠﻟﺎن ِﻣﻦ‬means “flame” which is the
10. He created man from potter’s clay, and the jinn from the flame of fire. So
which of your Lord’s powers would you deny?
essence of fire. Just as man is created from the essence and substance of
mud, in a similar manner, the jinn have been created from the substance
of fire. Their phases of creation are not mentioned in detail in the Qur’ān.
The reason for this is that these phases are of an entirely different nature
comprehending which would have been difficult for man.
After this occurs the repetitive verse which has already been explained
above. Here it would mean that when they observe these majesties and
manifestations of power and wisdom in their own existence, why then do
they regard it to be far-fetched that God will create them again for their
accountability; how many more signs of God will they deny and how
many new ones will they demand?
(١٨) ‫ﺗﻜﺬﺑﺎن‬ ِّ َ َ (١٧) ‫اﻟﻤﻐﺮﺑﻦﻴ‬
َ ُ ِّ َ ‫ﻓﺒﺄي َآﻻء‬ ْ َ ْ َ ْ ُّ َ َ ْ َ ْ َ ْ ُّ َ
‫اﻟﻤﺮﺸﻗﻦﻴ ورب‬ ‫رب‬
ِ ِ ِ ِ ِ ِ
11
God is the Lord of the East and the West. Neither is there anyone
outside His dominion nor does anyone have a share in it. He alone is the
owner of all the East and the West. Not an inch of His territory from the
heavens and earth is under the control of some else so that he can save
the residents of this territory from God’s grasp. In Sūrah ْ Ma‘ārij, ُ this
َ َْ َ َ َ ِّ َ ُ ْ َ َ
subject is discussed in the following َ
words: َ ‫واﻟﻤﻐﺎرب‬
ِ ِ ‫اﻟﻤﺸﺎرق‬
ِ ِ ‫أﻗﺴﻢ ِﺑﺮب‬ِ ‫ﻓﻼ‬
َ ُ ْ َ ُ ْ َ َ َ ْ ُ ْ ِّ ً ْ َ َ ِّ َ ُّ َ َ ُ ََ
(٤١-٤٠ :٧٠) ‫ﺑﻤﺴﺒﻮﻗﻦﻴ‬
ِ ِ ‫ﻟﻘﺎدرون ﺒﻟ أن ﻏﺒﺪل ﺧﺮﻴا ﻣﻨﻬﻢ وﻣﺎ ﺤﻧﻦ‬ ِ ‫( ِإﻧﺎ‬Nay! I swear by
the Lord who is the Master of all the vastness of the East and the West
that We can create them in a better form and We are not powerless in
this regard, (70:40-41)).
َْ ْ َ
Generally, our exegetes are of the opinion that the duals ‫ﻣﺮﺸﻗﻦﻴ‬ ِ ِ and
َْ ْ َ
‫ﻣﻐﺮﺑﻦﻴ‬
ِ ِ refer to the east and west of the winters and the summer; this
however is quite unnatural. The Qur’ān has used these words in the
singular, dual and plural and in all these three forms there is not much
difference as far as the meaning is concerned. In the case of dual, the
objective is to point to both edges and in the case of plural, the objective
is to point to their immeasurable vastness. Examples of such usage of the
dual and the plural can be seen in the previous volumes of this tafsīr.
After this occurs the repetitive verse; such is the power and majesty of
God that both East and West are subservient to Him. If they think that
the warning sounded by Him are baseless threats, then how many of
God’s majesties will they deny?
11. He alone is the Lord of both borders of the East and He alone is the Lord of
both borders of the West. So which of your Lord’s majesties would you deny?
(٢١) ‫ﺗﻜﺬﺑﺎن‬ ِّ َ َ (٢٠) ‫ﻓﺒﻐﻴﺎن‬
َ ُ ِّ َ ‫ﻓﺒﺄي َآﻻء‬ َ ْ َ ٌ َ َْ َ ََُْ َ َ ْ َ ْ َ ْ َ ْ ‫ﺮج‬
َ َ ‫َﻣ‬
ِ ِ ِ ِ ‫( ﺑﻴﻨﻬﻤﺎ ﺑﺮزخ ﻻ‬١٩) ‫ﻳﻠﺘﻘﻴﺎن‬
ِ ِ ‫اﻛﺤﺮﻳﻦ‬
12
ِ
Stated here is an argument in favour of God’s tawhīd viz a viz the
harmony found between conflicting elements of nature. There seems an
apparent conflict and clash in every part of this universe eg the rising and
setting of heavenly bodies, the night and the day, the winter and the
summer which should not lead a person to think that there exist different
intentions and forces in this universe. If a person looks deep into these
phenomena, he will find that in every discord exists a deep concord and
harmony. Every object together with its opposite comes together to serve
a greater cause. This bears witness to the fact that there is a single
intention and will which prevails in this universe which wisely uses all
the opposing elements of this universe for its collective benefit. The
Almighty lets loose two seas. One of them is bitter and the other is
sweet. Both strike one another but He puts an invisible curtain between
them so that they do meet one another and also remain separate in their
own nature. The sweet water does not become sour and the sour water
does not become sweet. It is evident from this that people who were
misled by the apparent conflict between elements and regarded this
universe to be a place of different wills and intentions and then fashioned
their own deities according to their own concepts did not observe the
great harmony which is found in every discord and which is the greatest
argument of tawhīd.
Then occurs the repetitive verse. The implication is that if even after
these signs they are under the misconception that if God seizes them,
their deities will save them, then which of God’s signs will they deny?
(٢٣) ‫ﺗﻜﺬﺑﺎن‬ ِّ َ َ (٢٢) ‫واﻟﻤﺮﺟﺎن‬
َ ُ ِّ َ ‫ﻓﺒﺄي َآﻻء‬ ُ َ ْ َ ْ َ ُ ُ ْ ُّ َ ُ ْ ُ ُ ْ َ
‫ﺨﻳﺮج ِﻣﻨﻬﻤﺎ اﻟﻠﺆﻟﺆ‬
ِ ِ
13
This verse points to a common collective benefit which is obtained in

spite of this discord: both produce pearls and corals.
Some exegetes have raised the question that pearls and corals only
come out of bitter water, while the Qur’ān has claimed here that they
come out of both types of water. In my opinion, our exegetes have made
a baseless claim. I am citing below the relevant portion from the entry
“pearl” found in the Encylopaedia Britannica. It will become evident
from it that pearls and corals come out from sweet water as well:
12. He has let loose the two oceans: they meet one another. Yet between them
is a barrier which they cannot cross. So which of your Lord’s miracles would
you deny?
13. Pearls and corals come out from both. So which of your Lord’s wonders
would you deny?
Freshwater mussels in the temperate zone of the Northern

Hemisphere have produced pearls of great value. The freshwater
pearls of the US have come principally from the Mississippi river.
Pearling has declined greatly in Great Britain, but pearls from the
Scottish rivers and from the Conway river in Northern Wales were
once in great demand. Pearling is still a carefully fostered industry in
central Europe, and the forest streams of Bavaria, in particular, are
the source of choice pearls. Freshwater pearling in China has been
known before 1000 BC.14
Even if it is supposed that the pearls and corals only come out of bitter
water, this would not make a difference to the statement of the Qur’ān. It
is the law of nature that things are created from the collaboration of
opposites. A child is born from a mother and a father. Even though he is
nourished in the womb of the mother but in reality he comes into being
through both the father and the mother. Similarly, pearls are produced by
the interaction of both types of water even though they are nourished in
bitter water.
After this, occurs the repetitive verse. Its context and placement is
evident.
(٢٥) ‫ﺗﻜﺬﺑﺎن‬ ِّ َ َ (٢٤) ‫ﺎﻛﻷﻋﻼم‬

َ ِّ َ ُ ‫رﺑﻜﻤﺎ‬ ِ
َ ْ َ ْ َ ْ َْ
‫اﻛﺤﺮ‬ ‫ﻲﻓ‬ ‫ﺂت‬
َ ُ ْ َ َْ ُ َ َ
ُ ‫اﻟﻤﻨﺸ‬ ‫اﺠﻟﻮار‬ ‫و‬
ِ ِ ِ ِ ِ
15
Attention is directed to another sign which in spite of conflict shows

harmony: it is a marvel of God’s power that ships which are as huge and
hefty as mountains slide on seas whilst the lightest of objects drowns in
water. It is a manifestation of God’s wisdom and power that an object as
heavy as a ship loaded with thousands
َ of tons of cargo sails on water and
does not drown. The word ُ here means that creating such harmony
between discordant elements is only in the authority of God the one and
only. It is only because of His power and wisdom that such marvels
come into being and man witnesses them at every place, so which of the
marvels of his Lord will he deny? This subject is discussed in Sūrah Fātir
in the following words:
ُ ٌ َ ُ ٌْ َ ََ ُُ َ َ ٌ َ ٌ َُ ٌ ْ َ َ َ
َِ ‫أﺟﺎج‬ َ ْ َ ْ ‫ﻳﺴﺘﻮي‬ َ ْ َ ‫وﻣﺎ‬
ََ
‫وﻣﻦ ﻞﻛ‬ ‫ﺳﺎﺋﻎ ﺮﺷاﺑﻪ وﻫﺬا ِﻣﻠﺢ‬
ِ ‫اﻛﺤﺮان ﻫﺬا ﻋﺬب ﻓﺮات‬ِ ِ
ََُْ َ َ َ َ ْ ُْ َََ ََ ُ ََْ ًَْ َ ُ ْ َ ْ َ َ َ ‫ﺤﻟﻤﺎ‬ َ ُ ُ َْ
ً ْ َ ‫ﺗﺄﻛﻠﻮن‬
‫ﺤﻛﺒﺘﻐﻮا‬ ِ ‫ﻣﻮاﺧﺮ‬
ِ ‫ﻓﻴﻪ‬
ِ ِ ‫اﻟﻔﻠﻚ‬ ‫وﺗﺮى‬ ‫ﺗﻠﺒﺴﻮﻏﻬﺎ‬ ‫ﺣﻠﻴﺔ‬
ِ ‫وﺗﺴﺘﺨﺮﺟﻮن‬
ِ ‫ﻃﺮﻳﺎ‬
ِ
14. Encyclopedia Britannica, “Pearls” Micropedia vol 7, 821.
15. In His control are ships which are like mountains rising above the ocean.
So which of your Lord’s marvels would you deny?
َ ُُ َْ ْ ُ َََ ْ َ
(١٢:٣٥) ‫ﺗﺸﻜﺮون‬ ‫ﻓﻀﻠﻪ وﻟﻌﻠﻜﻢ‬
ِِ ‫ِﻣﻦ‬
And the two seas are not alike. The one is fresh, sweet, and pleasant
to drink from, while the other is saltish and bitter. And from both you
eat fresh meat, and from both you bring out ornaments to wear. And
see how the ships plough their course through them so that you sail
away to seek His bounty and so that you remain grateful. (35:12)
In Sūrah Shūrā too this subject has been brought up. For more details,
it can be consulted.
ِّ َ َ (٢٧) ‫واﻹﻛﺮام‬
‫رﺑﻜﻤﺎ‬
َ َ ْ ُ َ ِّ َ ُ ْ َ َ ْ َ َ
َ ْ ْ َ ‫اﺠﻟﻼل‬ ‫( وﻳﺒﻰﻘ وﺟﻪ رﺑﻚ ذو‬٢٦) ‫ﻓﺎن‬
َ َ ْ َ َ ْ َ ُّ ُ
ِ ِ ِ ِ ٍ ‫ﻞﻛ ﻣﻦ ﻋﻠﻴﻬﺎ‬
َ ِّ َ ُ
(٢٨) ‫ﺗﻜﺬﺑﺎن‬
ِ
16
ََْ َ
The antecedent of the genitive pronoun in ‫ ﻋﻠﻴﻬﺎ‬is the earth which is
under discussion since verse ten. The way the Almighty has arranged for
the sustenance of man in the earth, the marvels and wisdom He has
showed in his creation, the way He reigns supreme in every nook and
corner of the universe and the way His singularity is evident from the
harmony between conflicting elements necessitates that one day all these
things will be destroyed. Only the exalted and revered person of God
will remain. Everyone will be gathered before Him one day and He will
deal with everyone in the manner that person is worthy of. No one has
the slightest authority to contest His decisions or open his mouth to
intercede for someone
ْ ْ َ َ ْ ُ His permission.
without
ِ َ ِ َ ‫اﺠﻟﻼل‬
The words ‫واﻹﻛﺮام‬ ِ ‫ ذو‬also occur in the last verse of the sūrah.
The purpose of mentioning both these words is that only He is exalted in
His being and thus only He is worthy of being respected and revered by
ُ ْ
all. No one else shares these attributes with Him. The word ‫( َوﺟﻪ‬face)
here signifies the person of God. Face is the most lofty portion of a
being; for this reason, at times, it signifies the whole person.
In the end occurs the repetitive verse. It means that whether they hear
the warnings of the Prophet or not, one day everyone will be destroyed
and only the person of God the Almighty will remain; so which of the
signs of their Lord do they deny?
16. All that lives on the earth is destined to die and only the glorious and
majestic person of your Lord will abide forever. So Which of your Lord’s
majesties would you deny?
126
Sūrah Rahmān
ْ
(٣٠) ‫ﺗﻜﺬﺑﺎن‬ ِّ َ َ (٢٩) ‫ﻫﻮ ﻲﻓ َﺷﺄن‬
َ ُ ِّ َ ‫ﻓﺒﺄي َآﻻء‬ ٍ ْ َ ْ َ ‫اﻟﺴﻤﺎوات‬
ْ َ ‫واﻷرض ُﻞﻛ‬
َ ُ ‫ﻳﻮم‬ ِ
ََْ
َ َ ‫ﻳﺴﺄ ُ ُ َﻣﻦ ﻲﻓ‬
17
ِ ِ ٍ ِ ِ ِ
The implication of this verse is that God is the real person to whom
everyone turns. Whoever receives anything receives it from Him. The
word ‫( ﺳﻮال‬sawāl) is used here with regard to its consequences: since
everyone who asks receives from God alone, hence irrespective of whom
he asks, he in reality asks God for it. Asking from others is useless and
ineffective. No one other than God can give him something or take away
anything from him. Hence, presenting one’s wishes to someone while
regarding him to be the granter of wishes is mere foolishness. Whatever
a person receives in this world, he receives from God alone and whatever
he will receive in the Hereafter, he will receive from God ِّ َ َ only.
This word also means “needs” as in (١٠:٤١) ‫ﻟﻠﺴﺎﺋﻠﻦﻴ‬
َ ‫( ﺳﻮاء‬equal for all
ِِ
those in need, (41:10)). If the verse is interpreted while keeping in view
this meaning, it would mean that all those in the heavens and the earth
are needy and dependent on God. ْ
The implication of the words ‫ﺷﺄن‬
َ َ ُ ٍ ْ َ ‫ ُﻞﻛ‬is that people should not
ٍ ‫ﻳﻮم ﻫﻮ ِﻲﻓ‬
remain under the misconception that after creating this world, the
Almighty has consigned its administration to their alleged deities and
Himself has absolutely no role to play in this regard. Those who are under
this delusion are absolutely unaware of God’s majesty. God Himself is
running all the affairs of this world. He alone controls the movements of
the sun and the moon and He alone fulfils the needs of His people on this
earth. Hence, at every moment of time He is doing something. The word
‫ َﻳﻮٌم‬here means “time”, and it is used in this meaning at many places in the
Qur’ān. The implication is that when the Almighty Himself is running the
affairs of this world, what need remains of any intercessor? Hence
whatever a person wants, he should ask God for it.
After this occurs the repetitive verse and means that the Almighty has
not isolated Himself from the affairs of this world; He is continuously
involved in managing and controlling them. His majesty and grandeur is
evident from every nook and corner of this universe. So which of these
majesties will they deny?
(٣٢) ‫ﺗﻜﺬﺑﺎن‬ ِّ َ َ (٣١) ‫اﺨﻛﻘﻼن‬
َ ُ ِّ َ ‫ﻓﺒﺄي َآﻻء‬ ََ َ ُّ َ ‫ﻟﻜﻢ‬
‫ﻛﻓﻬﺎ‬
ُ َُْ َ
ْ ُ َ ‫ﺳﻨﻔﺮغ‬
ِ ِ ِ
18
َََ
The word ‫ﻘﻼن‬
ِ ‫ ﻋ‬refers to both jinnkind and mankind. Since in their
17. And whatever is in the heavens and the earth ask from Him alone. At all
times, His majesty has a newer manifestation. So which of your Lord’s
majesties would you deny?
18. Both you groups! We are about to find time for you! So which of your
Lord’s majesties would you deny?
َََ
collective capacity both become heavy, the word ‫ﻘﻼن‬
ِ ‫ ﻋ‬has been used. Its
usage points to the gravity of the challenge which has been thrown in this
verse to both man and jinn at the same time. The implication is that
however weighty and hefty they may be in their collective capacity, the
Almighty will soon confine all His attention to dealing with them.
Confining attention to them here refers to the fact that at the moment this
world is functioning, and God’s wisdom too requires that it complete its
term; however, not far off is the time when this term will reach its
completion. At that time, the Almighty will be free from running this
world and direct all His attention to man’s accountability. He will hold
each and every person responsible for his deeds and after judging him
shall accordingly reward or punish him. The style and words used also
show that the Almighty will not attempt this task in a superficial manner;
He will do it with full devotion. This is because it is this task which is the
real objective of creating this world. Without it, this world is purposeless.
After this occurs the repetitive verse. Here it means that they have
rejected all the obvious signs of this world which point to their
accountability; however, what will they do when they will see the Day of
Judgement and the court of God with their very eyes. Will they deny that
at that time too? If they deny, then how many signs of their Lord will
they deny?
Section II (Verses 31-45)
In the succeeding verses, the Day which people are being warned of is
portrayed. The coherence and sequence in the discourse is obvious.
Readers may now proceed to read these verses.
ِّ ْ ‫ﻣﻌﺮﺸ‬
‫اﺠﻟﻦ‬ َ َ ْ َ ‫( َﻳﺎ‬٣٢) ‫ﺗﻜﺬﺑﺎن‬ َ ِّ َ ُ ‫رﺑﻜﻤﺎ‬ َ ُ ِّ َ ‫ﻓﺒﺄي َآﻻء‬ ِّ َ َ (٣١) ‫اﺨﻛﻘﻼن‬ ََ
‫ﻛﻓﻬﺎ‬ َ ُّ َ ‫ﻟﻜﻢ‬ ْ ُ َ ‫ﺳﻨﻔﺮغ‬ ُ َُْ َ
ِ ِ ِ ِ
َ ُ ُ َ َ ُ ُ َ ْ َْ َ َ َْ ْ ُ ُ َ َ ُْْ ََْ ْ َ
‫واﻷرض ﻓﺎﻧﻔﺬوا ﻻ ﺗﻨﻔﺬون ِإﻻ‬ ِ َ َ
‫اﻟﺴﻤﺎوات‬ ‫أﻗﻄﺎر‬ ‫ﻣﻦ‬ِ ‫ﺗﻨﻔﺬوا‬ ‫أن‬ ‫اﺳﺘﻄﻌﺘﻢ‬ ‫إن‬ ‫واﻹﻧﺲ‬
ِ ِ ِ ِ ِ ِ
ٌ َُ َ
‫ﻧﺎر وﺤﻧﺎس‬ ‫ﻣﻦ‬
ِّ ٌ َ ُ َ ُ ْ َ َ ُ َ ْ ُ
‫ﺷﻮاظ‬ ‫ﻋﻠﻴﻜﻤﺎ‬ ‫ﻳﺮﺳﻞ‬ ( ٣٤ ) ‫ﺗﻜﺬﺑﺎن‬ َ ِّ َ ُ ‫رﺑﻜﻤﺎ‬ َ ُ ِّ َ ‫ﻓﺒﺄي َآﻻء‬ ِّ َ َ (٣٣) ‫ﺑﺴﻠﻄﺎن‬ َْ ُ
ٍ ِ ِ ٍ ِ
ًَْ َ ْ َ َ َ َ َ َ َ ِّ
َ َ ُ ‫رﺑﻜﻤﺎ‬ َ ُ ِّ َ ‫ﻓﺒﺄي آﻻء‬َ ِّ َ َ َ َ َ ‫ﻓﻼ‬ َ َ
‫وردة‬ ‫اﻟﺴﻤﺎء ﻓﺎﻜﻧﺖ‬ ‫اﻧﺸﻘﺖ‬
ِ ‫ﻓﺈذا‬ ِ (٣٦) ‫ﺗﻜﺬﺑﺎن‬ ِ ِ (٣٥) ‫ﺗﻨﺘﺮﺼان‬ ِ ِ
َ ٌ َ َ َُ ْ ُ َ ْ َ َ (٣٨) ‫ﺗﻜﺬﺑﺎن‬ َ ِّ َ ُ ‫رﺑﻜﻤﺎ‬ َ ُ ِّ َ ‫ﻓﺒﺄي َآﻻء‬ ِّ َ َ (٣٧) ‫َﺎﻛ ِّ َﻫﺎن‬
‫إﻧﺲ َوﻻ‬ ِ ِِ ‫ذﻧﺒﻪ‬ ‫ﻋﻦ‬ ‫ﻳﺴﺄل‬ ‫ﻻ‬ ‫ﻓﻴﻮﻣﺌﺬ‬
ٍِ ِ ِ ِ
ُ َ َُْ ْ ُ َ َ ُ ْ ُْ ُ َ ْ ُ َِّ َ ُ َ ُ ِّ َ َ ِّ َ َ َ
‫ﺑﺴﻴﻤﺎﻫﻢ ﻓﻴﺆﺧﺬ‬ ِ ِ ‫اﻟﻤﺠﺮﻣﻮن‬ِ ‫( ﻓﻌﺮف‬٤٠) ‫ﺗﻜﺬﺑﺎن‬ ِ ‫ﻓﺒﺄي آﻻء رﺑﻜﻤﺎ‬ ِ (٣٩) ‫ﺟﺎن‬
‫ﺑﻬﺎ‬َ ‫ﻳﻜﺬب‬ ُ ِّ َ ُ ‫ﺟﻬﻨﻢ اﻟﻲﺘ‬ ُ َ َ ِ‫ﻫﺬه‬ َ
( ٤٢ ) َ ِّ َ ُ ‫رﺑﻜﻤﺎ‬
‫ﺗﻜﺬﺑﺎن‬ َ ُ ِّ َ ‫ﻓﺒﺄي َآﻻء‬ ِّ َ َ (٤١) ‫واﻷﻗﺪام‬ ِ
َ َْْ َ َ
ِ ‫ﺑﺎﺠﻮا‬
ِ ِ ِ ِ ِ ِ
َ ِّ َ ُ َ ُ ِّ َ َ ِّ َ َ َ َ ََْ َََْ َ ُ ُ َ َ ُ ْ ُْ
(٤٥) ‫ﺗﻜﺬﺑﺎن‬ِ ‫ﻓﺒﺄي آﻻء رﺑﻜﻤﺎ‬ ِ (٤٤) ‫آن‬ ٍ ‫ﻤﺣﻴﻢ‬ ٍ ِ ‫( ﻓﻄﻮﻓﻮن ﺑﻴﻨﻬﺎ وﺑﻦﻴ‬٤٣) ‫اﻟﻤﺠﺮﻣﻮن‬ ِ
Both you groups! We are about to find time for you! So which of your
Lord’s majesties would you deny? O Groups of Mankind and Jinn! If
you have power to escape from the confines of the heavens and earth,
then try to escape! You shall not be able to do so without permission. So
which of your Lord’s authorities would you deny? Flames of fire shall be
hurled at you and pieces of brass. Then you would not be able to shield
yourself. So which of your Lord’s powers would you deny? (31-36)
So remember the time when the sky splits asunder, and reddens like
skin. So which of the wonders of your Lord would you deny? Thus on
that day, there will be no need to ask either man or jinn of his sins. So
which of your Lord’s majesties would you deny? The wrongdoers will
be recognized by their signs; thus they shall be seized by their forelocks
and their feet [and thrown in Hell]. So which of your Lord’s powers
would you deny? This is the Hell which the wrongdoers had kept
denying. They shall circle between it and its boiling water. So which of
your Lord’s majesties would you deny? (37-45)
Explanation
ُ ُ َ ْ َْ َ َ َْ ْ ُ ُ َ َ ُْْ ََ ْ ْ َ ِّ ْ َ َ ْ َ َ
‫واﻷرض ﻓﺎﻧﻔﺬوا‬ َ َ
‫اﻟﺴﻤﺎوات‬ ‫أﻗﻄﺎر‬ ‫ﻣﻦ‬ ‫ﺗﻨﻔﺬوا‬ ‫أن‬ ‫اﺳﺘﻄﻌﺘﻢ‬ ‫إن‬ ‫واﻹﻧﺲ‬ ‫اﺠﻟﻦ‬
ِ ِ ِ ِ ِ ِ ِ ِ ِ ‫ﻳﺎ ﻣﻌﺮﺸ‬
ِّ
َ َ ُ ‫رﺑﻜﻤﺎ‬ َ
َ ُ ِّ َ ‫ﻓﺒﺄي آﻻء‬ َ َ
ِّ (٣٣) ‫ﺑﺴﻠﻄﺎن‬ ْ
َ ُ ‫ﺗﻨﻔﺬون إﻻ‬ َ ُ ُ َ َ
19
(٣٤) ‫ﺗﻜﺬﺑﺎن‬
ِ ِ ٍ ِ ِ ‫ﻻ‬
If they think that they are accountable before no one and have absolute
authority, they should just attempt to cross the boundaries of the heavens
and the earth created by God so that it can be proven that they are
beyond God’s control or can be beyond His control.
The word ‫ﺳﻠﻄﺎن‬َ ْ ُ means “authority” as well as “permission”. Here it is
used in the second of these meanings. However much as they may want
to cross the boundaries of the heavens and the earth, they cannot do so.
This is only possible when they have the passport to do so and obviously
it is only God who can grant this to them.
Then occurs the repetitive verse. Here it would mean that if they are
not being able to comprehend even this sign of being helpless and
powerless before God, then what other signs and majesties of their Lord
will they continue to deny?
19. O Groups of Mankind and Jinn! If you have power to escape from the
confines of the heavens and earth, then try to escape! You shall not be able to do
so without permission. So which of your Lord’s authorities would you deny?
(٣٦) ‫ﺗﻜﺬﺑﺎن‬ ِّ َ َ (٣٥) ‫ﺗﻨﺘﺮﺼان‬
َ ُ ِّ َ ‫ﻓﺒﺄي َآﻻء‬ َ َ َ َ َ ٌ َ ُ َ ‫ﺷﻮاظ ِّﻣﻦ‬
ٌ َ ُ َ ُ َْ َ ُ َ ُْ
ِ ِ ِ ِ ‫ﻧﺎر وﺤﻧﺎس ﻓﻼ‬ ٍ ‫ﻳﺮﺳﻞ ﻋﻠﻴﻜﻤﺎ‬
20
The implication is that if anyone from among them tries to exceed the
bounds and limits set by God, he shall be pelted with flames of fire and
molten brass, and such shall be the profuse nature of this bombardment
that that they will not be able to save themselves from it.
ِّ ٌ َ ُ
The word ‫ﻧﺎر‬
ٍ ‫ ﺷﻮاظ ﻣﻦ‬refers to shooting stars about which the Qur’ān has
specified that they are pelted at the devils among the jinn who try to
penetrate to the higher heavens and eavesdrop on the matters of the
َ ُ َ ْ ُّ َ ْ َ ْ َ َ َ َ َ through their
unseen. The Qur’ān has cited َ this admission of the jinnfolk
ً َ َ َ ُّ
own words: (١٢ :٧٢) ‫ﻏﻌﺠﺰه ﻫﺮﺑﺎ‬ ِ ‫رض وﻟﻦ‬ ِ ‫ﻧﻌﺠﺰ اﷲ ِﻲﻓ اﻷ‬
ِ ‫( وﻛﻧﺎ ﻇﻨﻨﺎ أن ﻟﻦ‬and that we
acknowledge that we cannot escape God’s grasp by setting off to some
place in this earth or by running away somewhere in the heavens, (72:12)).
ٌ َُ
Our exegetes have generally regarded the word ‫ ﺤﻧﺎس‬to mean “smoke”;
however, this word is not conventionally used in this meaning. Some
lexicographers have mentioned it as its rare meaning and have also
corroborated this meaning by a couplet of the poet Nābighah Dhubyānī.
However, in the first place, the provenance of the couplet itself is
debatable and secondly, it is not comprehensible why the Qur’ān would
ٌ َ ُ
leave the common Arabic word ‫ دﺧﺎن‬which means smoke and which it
itself has used and use an unconventional word instead whereas the
Qur’ān has been revealed in eloquent Arabic. For this reason, I have my
reservations in accepting this meaning of the word. In my opinion, the
ٌ َُ
word ‫ ﺤﻧﺎس‬is used in its conventional meaning and it is a type of shooting
ِّ ٌ َ ُ
star mentioned by the words ‫ﻧﺎر‬ ٍ ‫ﺷﻮاظ ﻣﻦ‬.
The reason for this is that scientific research has shown that most
shooting stars (also called meteors) dissolve in air as soon as they fall.
They fall in the shape of huge balls of siderites and stones; however, the
kinetic energy of the objects transforms into heat as soon as it enters the
layers of the atmosphere. This dissolves the shooting stars and they get
converted into fire-balls and while falling to the earth, most of their
metallic and rocky material is lost or they are transformed into gaseous
clouds because of the process of condensation. However, the meteors
which have been found on earth can be grouped into three categories:
1. Siderites
2. Aerolites
3. Siderolites
Just as ingredients of iron and stone have been found in these meteors,
similarly ingredients of bronze and brass are also found in it. The latter
20. Flames of fire shall be hurled at you and molten brass. Then you would not
be able to shield yourself. So which of your Lord’s powers would you deny?
ٌ َُ
have been referred to in this verse by the word ‫ﺤﻧﺎس‬. Most of these
metallic components dissolve because of heat intensity; however, their
presence in the meteors which fall to the earth substantiates the statement
of the Qur’ān.21
َ ِّ َ ُ َ ُ ِّ َ َ ِّ َ َ َ ِّ َ ً َ ْ َ ْ َ َ َ َ َ َ َ
22
(٣٨) ‫ﺗﻜﺬﺑﺎن‬
ِ ‫ﻓﺒﺄي آﻻء رﺑﻜﻤﺎ‬ ِ (٣٧) ‫ﻫﺎن‬
ِ ‫اﻧﺸﻘﺖ اﻟﺴﻤﺎء ﻓﺎﻜﻧﺖ وردة ﺎﻛ‬
ِ ‫ﻓﺈذا‬
ِ
َ
Though people have interpreted the word ‫ﻫﺎن‬ ِ ‫ ِد‬to mean the sediment of
oil, however, this word is also commonly used for skin. Since in this
meaning, the word is more appropriate to be qualified by redness, I have
ْ َ ُ ُ َ َ
preferred it. At another place, the words used are: (١١:٨٣) ‫ﻛﺸﻄﺖ‬ ِ ‫َو ِذا اﻟﺴﻤﺎء‬
(and when the skies are stripped bare, (83:11)). In other words just as by
stripping the skin, the flesh of the body appears red, similarly, the sky
too would appear red. Here this redness is compared with the skin, and
this comparison is very apt. It is a description of the arrival of the Day of
Judgement. The implication is that today they are denying this day;
however, the day will come when the sky shall be rent asunder, and this
blue roof will appear like red skin; so what will they do at that time? So
which of the majesties of their Lord will they deny? The marvels of His
power will keep manifesting themselves.
َُُْ
‫ﻓﻌﺮف‬ َ ِّ َ ُ ‫رﺑﻜﻤﺎ‬
(٤٠) ‫ﺗﻜﺬﺑﺎن‬ ِّ َ َ (٣٩) ‫وﻻ َﺟﺎن‬
َ ُ ِّ َ ‫ﻓﺒﺄي َآﻻء‬ ََ ٌ
‫إﻧﺲ‬
َ َ َُ ْ ُ
‫ذﻧﺒﻪ‬ َََْ
ِ ِ ِ ِ ِ ‫ﻓﻴﻮﻣﺌﺬ ﻻ ﻳﺴﺄل ﻋﻦ‬
ٍِ
(٤٢) ‫ﺗﻜﺬﺑﺎن‬ ِّ َ َ (٤١) ‫واﻷﻗﺪام‬
َ ُ ِّ َ ‫ﻓﺒﺄي َآﻻء‬ ِ
َ َْْ َ َ ‫ﻓﻴﺆﺧﺬ‬
ِ ‫ﺑﺎﺠﻮا‬
ُ َ َُْ ْ ُ َ
‫ﺑﺴﻴﻤﺎﻫﻢ‬
َ ُ ْ ُْ
‫اﻟﻤﺠﺮﻣﻮن‬
23
ِ ِ ِ ِ ِ ِ
They should not remain under the misconception that on that day God
and His angels will have to work hard to investigate their crimes. It
would not even be required to ask someone of his crime, not to speak of
hard work. On that day, each criminal will be recognized by his face; the
extent of his crimes and the punishment he will deserve will be known
from his very face.
There are many types of questions. Here the questioning which is
refuted relates to investigation and scrutiny. At other places, the Qur’ān
has stated the reason why this would not be required: on that day, not
merely the limbs of the criminals will bear witness; even the roots of
21. Encyclopedia Britannica: Meteorites, Macropedia, vol 12, 42.

22. So remember the time when the sky splits asunder, and reddens like skin.
So which of the wonders of your Lord would you deny?
23. Thus on that day, there will be no need to ask neither man nor jinn of his
sins. So which of your Lord’s majesties would you deny? The wrongdoers will be
recognized by their signs; thus they shall be seized by their forelocks and their
feet [and thrown in Hell]. So which of your Lord’s powers would you deny?
each and every hair will bear witness to his crimes. As far as the
questions which relate to rebuke, reprimand and sarcasm are concerned,
they are not negated here. The questions which are mentioned in the
Qur’ān regarding the criminals are of this second type. Thus there is no
contradiction in the Qur’ān in this regard; both types of questions are of
distinct nature. َ ْ
َْ َ َ ُ َ َُْ
The words ‫واﻷﻗﺪام‬
ِ ِ ‫ﺑﺎﺠﻮا‬
ِ ‫ ﻓﻴﺆﺧﺬ‬depict how these criminals will be
thrown into Hell: they shall be brought before the sentinels of Hell with
the sign of their crime who will seize them by their forelocks and feet
and just as logs of wood are thrown into raging fire, these people shall be
thrown into Hell. Here them being thrown into Hell is not stated in words
because the way these criminals will be seized signifies this. In the
presence of such an indication, such a mention is not required.
The placement of the repetitive verse is very evident: this phase is soon
to come before such people; so which of the signs of their Lord will they
deny?
ِّ َ َ (٤٤) ‫ﻤﺣﻴﻢ آن‬

‫ﻓﺒﺄي‬
َ َ ََْ َََْ َ ُ ُ َ
‫وﺑﻦﻴ‬ ‫ﺑﻴﻨﻬﺎ‬ ‫ﻓﻄﻮﻓﻮن‬ ( ٤٣ )
َ ُ ْ ُ ْ َ ُ ِّ َ ُ
‫اﻟﻤﺠﺮﻣﻮن‬ ‫اﻟﻲﺘ ﻳﻜﺬب ِﺑﻬﺎ‬ ُ ََ ِِ َ
ِ ٍ ٍ ِ ِ ِ ‫ﻫﺬه ﺟﻬﻨﻢ‬
َ ُ ِّ َ ‫َآﻻء‬
(٤٥) ‫ﺗﻜﺬﺑﺎن‬
ِ
24
These verses say that this is the very Hell which the criminals have been
denying: the time will finally come when they will circle between its fire
and its boiling water. The word ‫ آن‬refers to water whose heat has reached
its ultimate temperature. These verses depict their extreme helplessness:
when the fire of Hell burns them, they will run in search of water but the
water too will be boiling at its ultimate degree. Their life will be spent
going to and fro between these two. In Surah Ghāshiyah, the words used
َ َْ ْ َ ُْ ًَ َ ً َ َ ْ َ
are: (٥-٤ :٨٨) ‫آﻏﻴﺔ‬
ٍ ِ ‫ﻗﻦﻴ‬
ٍ ‫ﻣﻦ‬
ِ ‫ﺗﺴﻰﻘ‬ ‫ﺣﺎﻣﻴﺔ‬
ِ ‫( ﺗﺼﻰﻠ ﻧﺎرا‬they will enter the blazing fire
and they will be made to drink from a sizzling spring. (88:4-5))
The placement and context of the repetitive verse is evident: today they
are denying the Hereafter and the punishment with great stubbornness;
however, when they experience all this, what will they do? How many of
God’s manifestations will they continue to deny?
Section III (Verses 46-78)
After a mention of the fate of the criminals, the forthcoming verses
24. This is the Hell which the wrongdoers had kept denying. They shall circle
between it and its boiling water. So which of your Lord’s majesties would you
deny?
mention the details of reward which the God-fearing will receive in the
Hereafter. This comparison brings to light the complete picture of both
groups. The coherence in the discourse is very evident. The only thing
that needs to be kept in mind is that verses 46-61 mention the details of
the Paradise of the muqarrabīn (the near ones to God) and the
subsequent verses mention the details of the Paradise of the ashāb al-
yamīn (companions of the right hand). The details of the difference of
status between both these groups is mentioned in the next sūrah: Sūrah
Wāqi‘ah which forms a pair with the current sūrah.
Readers may now proceed to read the coming verses in the light of this
background.
(٤٨) ‫أﻓﻨﺎن‬
ََْ َ ََ
‫ذواﺗﺎ‬ ( ٤٧ ) ‫ﺗﻜﺬﺑﺎن‬َ ِّ َ ُ ‫رﺑﻜﻤﺎ‬ َ ُ ِّ َ ‫ﻓﺒﺄي َآﻻء‬ ِّ َ َ (٤٦) ‫ﺟﻨﺘﺎن‬ َ َ ‫رﺑﻪ‬ ِّ َ َ َ َ َ َ ْ َ َ
ٍ ِ ِ ِ ِ ‫وﻟﻤﻦ ﺧﺎف ﻣﻘﺎم‬ ِ
ِّ َ (٥٠) ‫ﺠﺗﺮﻳﺎن‬ َ ْ َ َْ َ َ َ ِّ َ ُ‫رﺑﻜﻤﺎ ﺗ‬ َ ُ ِّ َ ‫ﻓﺒﺄي آﻻء‬ َ ِّ َ َ
‫رﺑﻜﻤﺎ‬ ِ ِ ِ ‫ﻗﻴﻨﺎن‬ ِ ‫ﻓﻴﻬﻤﺎ‬ ِ ِ (٤٩) ‫ﻜﺬﺑﺎن‬ ِ ِ
َ ِّ َ ُ َ ُ ِّ َ َ ِّ َ َ َ ْ َ َ َ ِّ ُ َ َ ِّ َ ُ
(٥٣) ‫ﺗﻜﺬﺑﺎن‬ ِ ‫ﻓﺒﺄي آﻻء رﺑﻜﻤﺎ‬ ِ (٥٢) ‫زوﺟﺎن‬ ِ ‫ﻓﺎﻛﻬﺔ‬
ٍ ِ ‫ﻓﻴﻬﻤﺎ ِﻣﻦ ﻞﻛ‬ ِ ِ (٥١) ‫ﺗﻜﺬﺑﺎن‬ ِ
ِّ َ (٥٤) ‫ﻨﺘﻦﻴ َدان‬ َْ َ ْ َ َ َ َ ْ َ ْ ‫ﻣﻦ‬ ْ َ ُ َ َ ‫ﻓﺮش‬ ُ َ َ َ ُ
‫رﺑﻜﻤﺎ‬ ِ ٍ ِ ‫إﺳﺘﺮﺒق وﺟﻰﻨ اﺠﻟ‬ ٍ ِ ِ ‫ﻧﻄﺎﺋﻨﻬﺎ‬ ِ ٍ ُ ‫ﻣﺘﻜﺌﻦﻴ ﺒﻟ‬ ِِ
َ ِّ َ َ َ ََ ْ ََُْ ٌ ُ ْ ْ َ ‫ﻟﻢ‬ ْ َ ‫اﻟﻄﺮف‬ ْ ُ َ َ ‫( ﻓﻴﻬﻦ‬٥٥) ‫ﺗﻜﺬﺑﺎن‬ َ ِّ َ ُ
‫ﻓﺒﺄي آﻻء‬ ِ (٥٦) ‫ﻓﻄﻤﺜﻬﻦ ِإﻧﺲ ﻗﺒﻠﻬﻢ وﻻ ﺟﺎن‬ ِ ِ ‫ﻗﺎﺮﺻات‬ ِ ِ ِ ِ
‫ﺗﻜﺬﺑﺎن‬ َ ِّ َ ُ ‫رﺑﻜﻤﺎ‬ َ ُ ِّ َ ‫ﻓﺒﺄي َآﻻء‬ ِّ َ َ (٥٨) ‫واﻟﻤﺮﺟﺎن‬ ُ َ ْ َْ َ ُ ُ َْ ُ َ َ
‫( ﻛﻜﻏﻬﻦ ا ﺎﻗﻮت‬٥٧) ‫ﺗﻜﺬﺑﺎن‬ َ ِّ َ ُ ‫رﺑﻜﻤﺎ‬ َ ُ ِّ َ
ِ ِ ِ
‫وﻣﻦ‬ َِ (٦١) ‫ﺗﻜﺬﺑﺎن‬ َ ِّ َ ُ ‫رﺑﻜﻤﺎ‬ َ ُ ِّ َ ‫ﻓﺒﺄي َآﻻء‬ ِّ َ َ (٦٠) ‫اﻹﺣﺴﺎن‬ ُ َ ْ ْ َ ْ ْ ‫ﺟﺰاء‬ َ َ ‫ﻫﻞ‬ َْ
ِ ِ ِ ‫اﻹﺣﺴﺎن ِإﻻ‬ ِ ِ (٥٩)
َ ِّ َ َ َ َ ْ ُ (٦٣) ‫ﺗﻜﺬﺑﺎن‬ َ ِّ َ ُ ‫رﺑﻜﻤﺎ‬ َ ُ ِّ َ ‫ﻓﺒﺄي َآﻻء‬ َ
ِّ َ (٦٢) ‫ﺟﻨﺘﺎن‬ َ َ ‫دوﻧﻬﻤﺎ‬ َ ُ
‫ﻓﺒﺄي آﻻء‬ ِ (٦٤) ‫ﻣﺪﻫﺎﻣﺘﺎن‬ ِ ِ ِ ِ ِِ
َِّ َ ُ َ ُ ِّ َ َ ِّ َ َ َ َ َ َْ َ َ َِّ َ ُ َ ُ ِّ َ
‫ﺗﻜﺬﺑﺎن‬
ِ ‫ﻓﺒﺄي آﻻء رﺑﻜﻤﺎ‬ ِ (٦٦) ‫ﻧﻀﺎﺧﺘﺎن‬ ِ ‫ﻗﻴﻨﺎن‬
ِ ‫ﻓﻴﻬﻤﺎ‬ ِ ِ (٦٥) ‫ﺑﺎن‬ ِ ‫رﺑﻜﻤﺎ ﺗﻜﺬ‬
ٌ َْ َ َ ِّ َ ُ ‫رﺑﻜﻤﺎ‬ َ ُ ِّ َ ‫ﻓﺒﺄي آﻻء‬ َ َ
ِّ َ (٦٨) ‫ورﻣﺎن‬ ٌ ُ َ ٌْ َ ٌَ َ َ َ
‫ﺧﺮﻴات‬ ‫ﻓﻴﻬﻦ‬ ِ ِ (٦٩) ‫ﺗﻜﺬﺑﺎن‬ ِ ِ ‫ﻓﺎﻛﻬﺔ وﺨﻧﻞ‬ ِ ‫ﻓﻴﻬﻤﺎ‬ ِ ِ (٦٧)
َِّ َ َْ ٌ َ ُ ْ ٌ ُ َ ِّ َ ُ ‫رﺑﻜﻤﺎ‬ َ ُ ِّ َ ‫ﻓﺒﺄي آﻻء‬ َ َ
ِّ َ (٧٠) ‫ﺣﺴﺎن‬ ٌ َ
‫ﻓﺒﺄي‬ ِ (٧٢) ‫اﺨﻟﻴﺎم‬ ِ ِ ‫ﻣﻘﺼﻮرات ِﻲﻓ‬ ‫( ﺣﻮر‬٧١) ‫ﺗﻜﺬﺑﺎن‬ ِ ِ ِ
ِّ َ (٧٤) ‫ﻗﺒﻠﻬﻢ َوﻻ َﺟﺎن‬ َ ْ ُ ْ َ ‫إﻧﺲ‬ َ ٌ ‫ﻓﻄﻤﺜﻬﻦ‬ ُ ْ ْ َ ‫ﻟﻢ‬ َ
ْ (٧٣) ‫ﺗﻜﺬﺑﺎن‬ َ ِّ َ ُ ‫رﺑﻜﻤﺎ‬ َ ُ ِّ َ ‫آﻻء‬ َ
‫رﺑﻜﻤﺎ‬ ِ ِ ِ ِ
‫رﺑﻜﻤﺎ‬ َ ُ ِّ َ ‫( َﻓﺒﺄَ ِّي َآﻻء‬٧٦) ‫ﺣﺴﺎن‬ َ ‫وﻗﺒﻘﺮي‬ ََْ َ ْ ُ
‫ﺧﺮﻀ‬ ‫رﻓﺮف‬ َ ْ َ ‫ﺒﻟ‬ ََ َ
‫ﻣﺘﻜﺌﻦﻴ‬ ُ (٧٥) ‫ﺗﻜﺬﺑﺎن‬ َ ِّ َ ُ
ِ ٍ ِ ِ ٍ ٍ ِِ ِ
ْ ْ َ َْ َ ِّ َ ُ ْ َ َ َ َ َ ِّ َ ُ
(٧٨) ‫واﻹﻛﺮام‬ ِ َ ِ َ ‫اﺠﻟﻼل‬ ِ ‫رﺑﻚ ِذي‬ ‫( ﻳﺒﺎرك اﺳﻢ‬٧٧) ‫ﺗﻜﺬﺑﺎن‬ ِ
And for those who feared being brought into the presence of their
Lord, there shall be two orchards. So which of your Lord’s blessings
would you deny? Both will have abundant branches. So which of your
Lord’s mercies would you deny? Each will be watered by two springs.
So which of your Lord’s favours would you deny? In them, each fruit
will be of a unique type. So which of your Lord’s bountiess would you
deny? They shall recline on couches lined with thick brocade, and the
fruits of both gardens will hang over their heads. So which of your
Lord’s favours would you deny? Therein will be bashful houris whom
neither man nor jinn will have touched before. So which of your Lord’s
gifts would you deny? Houris like rubies and corals. So which of your
Lord’s blessings would you deny? The reward of virtue will after all be
virtuous? So which of your Lord’s virtues would you deny? (46-61)
And besides these, there shall be two other orchards. So which of your
Lord’s blessings would you deny? Both will be greenish black. So which
of your Lord’s mercies would you deny? A gushing fountain shall flow
in each. So which of your Lord’s mercies would you deny? Each will
have fruits, dates and pomegranates. So which of your Lord’s favours
would you deny? In each there shall be houris, noble and gorgeous. So
which of your Lord’s blessings would you deny? Houris, living in tents.
So which of your Lord’s graces would you deny? Whom neither man nor
jinn will have touched before. So how many of your Lord’s bounties
would you deny? They shall recline on green sheet cloths and splendid
carpets. So which of your Lord’s favours would you deny? Blessed is the
name of your Lord, the Lord of majesty and glory! (62-78)
ِّ َ َ (٤٦) ‫ﺟﻨﺘﺎن‬
Explanation
(٤٧) ‫ﺗﻜﺬﺑﺎن‬ ِّ َ َ َ َ َ َ ْ َ َ
َ َ ‫رﺑﻪ‬
25
ِ ِ ِ ِ ‫وﻟﻤﻦ ﺧﺎف ﻣﻘﺎم‬ ِ
After the previous verses mention of the fate of the criminals, these
refer to the fate of the righteous. Their quality mentioned here is that
they fear being brought into the presence of God. A similar allusion to
the Day َ of ْ Judgement is found in the following verse as well:
َ َ ‫ﻟﺮب‬
(٦ :٨٣) ‫اﻟﻌﺎﻟﻤﻦﻴ‬
ِّ َ ُ ُ َُ ََْ
ِ ِ ‫( ﻳﻮم ﻓﻘﻮم اﺠﺎس‬the day when men will rise to stand up
before the Lord of the worlds, (83:6)). It needs to be kept in mind that
the only thing which keeps a person on the right path is this fear of
facing his Lord. If his heart becomes devoid of this fear, then nothing
can stop a person from becoming the greatest of criminals.
The verse says that people who fear standing before their Lord will be
َ َ
given two orchards. The word ‫ ﺟﻨﺖ‬of the Qur’ān is a comprehensive
expression of all the successes of the Hereafter and two orchards are
mentioned as a completion of favour: they will receive two orchards.
َْ َ ْ َْ َ َ َ َ َْ َ َ
Surah Kahf mentions two orchards in the incident of the companions of
ْ َ َ ُ َََْ َ
the orchards thus: (٣٢:١٨) ‫ﺑﻨﺨﻞ‬ٍ ِ ‫أﻗﻨﺎب وﺣﻔﻔﻨﺎﻫﻤﺎ‬
ٍ ‫ﺟﻨﺘﻦﻴ ِﻣﻦ‬
ِ ‫ﻷﺣﺪﻫﻤﺎ‬
ِ ِ ِ ‫( ﺟﻌﻠﻨﺎ‬to
one of them We gave two vineyards surrounded with palm-trees,
25. And for those who feared being brought into the presence of their Lord,
there shall be two orchards. So which of your Lord’s blessings would you deny?
(18:32)). While explaining this verse, I have written that the two
orchards it mentions is for completion of favour: God, out of His favour
and grace, had blessed them with two orchards, but these favours led
them to be ungrateful instead of being grateful.
After this occurs the repetitive verse, and later it will occur after every
mention of a favour of Paradise. In order to understand the eloquence of
its placement and occasion, one must keep in mind the fact that people
who are addressed here, in the first place, regard the Hereafter to be
improbable; and if as a hypothetical supposition they were ready to
accept it, they were never ready to accept the fact that the destitute
Muslims would have a share in the favours received in the Hereafter.
They were of the opinion that if Paradise is a reality, then just as they
have been blessed with all the favours of this world, they will be blessed
with all the favours of the Hereafter as well. In order to quash this
mentality and to crush their pride each and every favour of Paradise is
singled out and it is stressed that they are specifically for the pious
people of God and at the same time these rejecters are asked: Which of
God’s favours will they deny? Today, they might summarily dismiss the
favours of the Hereafter, but how will they deny them when God grants
them to His people and they will end up yearning for them?
(٤٩) ‫ﺗﻜﺬﺑﺎن‬ ِّ َ َ (٤٨) ‫أﻓﻨﺎن‬
َ ُ ِّ َ ‫ﻓﺒﺄي َآﻻء‬ ََْ َ ََ
‫ذواﺗﺎ‬
ِ ِ ٍ
26
This is an expression of the luxuriance and lushness of the two orchards

being abundant in trees and vegetation. They will not be desolate and
barren: each and every tree will have branches in abundance. After this
occurs the repetitive verse. The reason is that the Arabs relished orchards
the most and took pride in owning them. How fortunate is a person who
possesses a lush green orchard in a dry and hot country! While keeping in
view this taste of theirs, it is said that God will bless the righteous with
such orchards: so which of God’s blessings will they deny?
(٥١) ‫ﺗﻜﺬﺑﺎن‬ ِّ َ َ (٥٠) ‫ﺠﺗﺮﻳﺎن‬
َ ُ ِّ َ ‫ﻓﺒﺄي َآﻻء‬ َ ْ َ ‫ﻗﻴﻨﺎن‬
َْ َ َ
‫ﻓﻴﻬﻤﺎ‬
ِ ِ ِ ِ ِ ِ ِ
27
As a guarantee for the luxuriance of these orchards, each will have a

fountain running in it. So they should speak up as to which of God’s
favours will they deny. Thus the occasion and placement of this
repetitive verse is very evident.
26. Both will have abundant branches. So which of your Lord’s mercies
would you deny?
27. Each will be watered by two springs. So which of your Lord’s favours
would you deny?
(٥٣) ‫ﺗﻜﺬﺑﺎن‬ ِّ َ َ (٥٢) ‫زوﺟﺎن‬
َ ُ ِّ َ ‫ﻓﺒﺄي َآﻻء‬ َ َ ِّ ُ
َ ْ َ ‫ﻓﺎﻛﻬﺔ‬ َ
28
ِ ِ ِ ٍ ِ ‫ﻓﻴﻬﻤﺎ ِﻣﻦ ﻞﻛ‬
ِ ِ
Both orchards will not have the same types of fruit. Each will have its
own unique repertoire of fruits. The word ‫زوج‬ ْ َ is used here in a specific
meaning which I have explained earlier at an appropriate place. After
this, occurs the repetitive verse of which the occasion and placement is
very evident.
ُ ِّ َ َ ِّ َ َ
َ‫رﺑﻜﻤﺎ‬ َ ْ َ َْ َ َ َ َ ْ َ ْ ْ َ ُ َ َ ُ ََ َ ُ
‫ﻓﺒﺄي آﻻء‬
ِ (٥٤) ‫دان‬
ٍ ‫اﺠﻟﻨﺘﻦﻴ‬
ِ ‫ﻧﻄﺎﺋﻨﻬﺎ ِﻣﻦ ِإﺳﺘﺮﺒ ٍق وﺟﻰﻨ‬
ِ ٍ ُ ‫ﻣﺘﻜﺌﻦﻴ ﺒﻟ‬
‫ﻓﺮش‬ ِِ
َ ِّ َ ُ
(٥٥) ‫ﺗﻜﺬﺑﺎن‬
ِ
29
These companions of Paradise will recline against cushions on couches

of which the cloth will be lined with thick brocade. In other words, who
can imagine the outer lining of cloths which are internally lined with
brocade? Moreover, the fruits in both orchards will be hanging close to
the heads: reaching out to them will be of no bother. After this, occurs
the repetitive verse whose occasion and placement are very evident.
‫رﺑﻜﻤﺎ‬ ِّ َ َ (٥٦) ‫وﻻ َﺟﺎن‬

َ ُ ِّ َ ‫ﻓﺒﺄي َآﻻء‬ ََ ْ ََُْ ٌ
‫ﻓﻄﻤﺜﻬﻦ ِإﻧﺲ ﻗﺒﻠﻬﻢ‬ ْ َ ‫اﻟﻄﺮف‬
ُ ْ ْ َ ‫ﻟﻢ‬ ْ ُ َ َ ‫ﻓﻴﻬﻦ‬
‫ﻗﺎﺮﺻات‬
ِ ِ ِ ِ ِ ِ
َ ِّ َ ُ ‫رﺑﻜﻤﺎ‬ َ َ
ِّ َ (٥٨) ‫واﻟﻤﺮﺟﺎن‬
َ ُ ِّ َ ‫ﻓﺒﺄي آﻻء‬ ْ
ُ َ َْ َ ُ ُ َ ْ ُ َ َ َ ِّ َ ُ
30
(٥٩) ‫ﺗﻜﺬﺑﺎن‬
ِ ِ ‫ﻛﻜﻏﻬﻦ ا ﺎﻗﻮت‬ (٥٧) ‫ﺗﻜﺬﺑﺎن‬
ِ
The antecedent of the pronoun in ‫ﻴﻬﻦ‬ ِ ‫ ِﻓ‬is all the favours mentioned
earlier as well as all the gardens, orchards and castles of Paradise which
may not have been mentioned in words but which are understood to be
obviously implied. Such use of pronouns is very common in Arabic, and
example of this can be seen in the previous pages of this tafsīr.
The verses further say that among the eternal bliss of these orchards
and their resources, there will also be bashful and modest maidens. Such
is the nature of a man that unless he has his wife with him he is not able
to fully enjoy all these favours. God has made her his partner who shares
his joys and sorrows with him. Thus while praising them, the verse says
that they shall be bashful and modest. Bashfulness is not only the
28. In them, each fruit will be of a unique type. So how many of your Lord’s
bounties would you deny?
29. They shall recline on couches lined with thick brocade, and the fruits of
both gardens will hang over their heads. So which of your Lord’s favours
would you deny?
30. Therein will be bashful houris whom neither man nor jinn will have
touched before. So which of your Lord’s gifts would you deny? Houris like
rubies and corals. So which of your Lord’s blessings would you deny?
greatest beauty of a woman, it is also the greatest guard of her morality.
Women who are not bashful are unfaithful, those who are unfaithful can
be sincere to none, and when this is so then as a woman there is no
purpose to her existence because she cannot contribute as a building
block of a family even though this is the very purpose of her existence.
َ َ ْ ُ َ ْ َ ‫إﻧﺲ‬
The words ‫ﻗﺒﻠﻬﻢ َوﻻ ﺟﺎن‬ ْ َ are an expression of their
ُ ْ ْ َ ‫ﻟﻢ‬
ٌ ‫ﻓﻄﻤﺜﻬﻦ‬
ِ ِ
virginity and chastity. The comparison with rubies and corals is to bring
out their beauty and chastity.
After this, occurs the repetitive verse and its occasion and placement is
very evident.
(٦١) ‫ﺗﻜﺬﺑﺎن‬ ِّ َ َ (٦٠) ‫اﻹﺣﺴﺎن‬
َ ُ ِّ َ ‫ﻓﺒﺄي َآﻻء‬ ُ َ ْ ْ
‫إﻻ‬ َ ْ ْ ‫ﺟﺰاء‬
‫اﻹﺣﺴﺎن‬
َْ
َ َ ‫ﻫﻞ‬
ِ ِ ِ ِ ِ ِ
31
After mentioning the features of the orchard of the near ones, here at
the end, the addressees are very subtly asked why they are surprised to
hear that the Almighty will grant all these favours to His pious people!
What else should be the reward of piety and purity except blessings and
favours? If the Creator of this universe does not bring forth a day in
which the wicked are punished for their sins and the pious are rewarded
for their virtue, then this would mean that He does not distinguish
between vice and virtue. In fact, what can even be concluded from this is
that, God forbid, He likes vice more because after giving the wicked all
the resources of life, He has set them free to do whatever they want to
and work whatever mischief they desire. A man’s intellect and nature
can never tolerate such an evil estimation about his Lord. His nature
bears witness that the Lord of this universe is very just and merciful. He
will punish those who commit sins and greatly reward the pious for their
virtues. Since this is something very clearly grounded in human nature
and no sensible person in his senses can deny it, it has been stated in a
manner which reflects it being an obvious reality. The word ‫إﺣﺴﺎن‬ َ ْ is
ِ
used for piety as well as for the reward of piety. In this verse, it is used
very eloquently in both these meanings.
After this, occurs the repetitive verse: its occasion and placement is
that when this reality is certain and all-acknowledged, then the Almighty
shall definitely reward a person for each of his pious deeds, so which of
His favours will man and jinn deny?
31. The reward of virtue will after all be virtuous? So which of your Lord’s
virtues would you deny?
(٦٣) ‫ﺗﻜﺬﺑﺎن‬ ِّ َ َ (٦٢) ‫ﺟﻨﺘﺎن‬
َ ِّ َ ُ ‫رﺑﻜﻤﺎ‬ َ ُ ‫َوﻣﻦ‬
َ َ ‫دوﻧﻬﻤﺎ‬
ِ
ِ ِ ِ ِِ
32
After a mention of the two orchards, a mention of two more orchards

comes up. These two orchards are broadly similar to the previous ones
and in some aspects are distinct from one another. The question which
arises is: will the same people be worthy of both these types of orchards
or will they be different? The correct answer to this question is stated in
the next sūrah. In it, the believers have been divided into two groups:
ashāb al-maymanah (companions of the right hand) and al-sābiqūn (the
foremost) and mentions two separate orchards for the two which are
similar to one another in some aspects and dissimilar in some others.
Hence, what is more probable is that in this sūrah too, the earlier two
orchards are meant for the ashāb al-maymanah or the muqarrabīn (the
near ones). Now with this verse begins the mention of the orchards of the
ashāb al-maymanah. Obviously, just as there is a difference in the status
of the two groups, there is a difference in the orchards of the two groups
as well, which discerning minds can appreciate. I will also allude to
some of the differences in the coming paragraphs. The words ‫دوﻧﻬﻤﺎ‬
َ ُ ‫ﻣﻦ‬
ِِ ِ
can be translated as “besides these two” and “in contrast with these two”
as well as “lesser than these two”.
After this is the repetitive verse which occurs after the mention of each
favour. It would mean that the favours will not end with these two
orchards; there will be other orchards as well; so which of the orchards
of God will man deny?
(٦٥) ‫ﺗﻜﺬﺑﺎن‬ ِّ َ َ (٦٤) ‫ﻣﺪﻫﺎﻣﺘﺎن‬
َ ُ ِّ َ ‫ﻓﺒﺄي َآﻻء‬ َ َ ْ ُ
ِ ِ ِ
33
Such will be the state of greenness of these orchards that they will
appear to be blackish. This is the most gorgeous of colours of a lush
orchard. After this, occurs the repetitive verse of which the occasion and
placement is very evident.
(٦٧) ‫ﺗﻜﺬﺑﺎن‬ ِّ َ َ (٦٦) ‫ﻧﻀﺎﺧﺘﺎن‬

َ ِّ َ ُ ‫رﺑﻜﻤﺎ‬ َ َ َ ‫ﻗﻴﻨﺎن‬
َْ َ َ
‫ﻓﻴﻬﻤﺎ‬
ِ ِ ِ ِ ِ ِ
34
ٌ ْ َ
The word ‫ ﻧﻀﺦ‬means something which is “forceful and steaming”. This
is a portrayal of mountain springs. For springs which occur on level
32. And besides these, there shall be two other orchards. So which of your
Lord’s blessings would you deny?
33. Both will be greenish black. So which of your Lord’s mercies would you
deny?
34. A gushing fountain shall flow in each. So which of your Lord’s mercies
would you deny?
َ ْ َ used earlier which means that they only flow;
ground, the word is ‫ﺠﺗﺮﻳﺎن‬
ِ
however, mountainous springs flow with force and vigour. After this,
occurs the repetitive verse and its occasion and placement is very evident.
(٦٩) ‫ﺗﻜﺬﺑﺎن‬ ِّ َ َ (٦٨) ‫ورﻣﺎن‬
َ ُ ِّ َ ‫ﻓﺒﺄي َآﻻء‬ ٌ ُ َ ٌَْ َ ٌ َ َ َ
‫ﻓﺎﻛﻬﺔ وﺨﻧﻞ‬
35
ِ ِ ِ ‫ﻓﻴﻬﻤﺎ‬
ِ ِ
ٌَْ ٌ ٌَ َ
A mention of ‫( ﺨﻧﻞ‬dates) and ‫( ُرﻣﺎن‬pomegranate) after ‫ﻓﺎﻛﻬﺔ‬ ِ (fruit) is a
mention of the specific after the general. Both these are cherished fruits of
َ َ ِّ ُ
Arabia. In the mention of earlier orchards, the words were ‫ﻓﺎﻛﻬﺔ‬ ٍ ِ ‫ِﻣﻦ ﻞﻛ‬
َ ْ َ ie each of the two orchards will have different fruits. The difference
‫زوﺟﺎن‬
ِ
between these two styles needs to be appreciated. After this, occurs the
repetitive verse of which the occasion and placement is very evident.
ْ ٌ َ ُ ْ ٌ ُ
ِ َ ِ ‫ﻣﻘﺼﻮرات ِﻲﻓ‬
‫اﺨﻟﻴﺎم‬ ‫( ﺣﻮر‬٧١) ‫ﺗﻜﺬﺑﺎن‬ ِّ َ َ (٧٠) ‫ﺣﺴﺎن‬
َ ِّ َ ُ ‫رﺑﻜﻤﺎ‬ ٌ َ ٌ َْ َ
ِ ِ ِ ‫ﻓﻴﻬﻦ ﺧﺮﻴات‬ ِ ِ
َِّ َ َ
َ َ ْ ُ َ ْ َ ٌ ْ َ
ُ ْ ‫ﻟﻢ‬ َ
ْ (٧٣) ‫ﺗﻜﺬﺑﺎن‬َ ِّ َ ُ ُ َ
َ ِّ َ ‫ﻓﺒﺄي آﻻء‬ ِّ َ َ
‫ﻓﺒﺄي‬ ِ (٧٤) ‫ﻓﻄﻤﺜﻬﻦ ِإﻧﺲ ﻗﺒﻠﻬﻢ وﻻ ﺟﺎن‬ ِ ِ ‫رﺑﻜﻤﺎ‬ ِ (٧٢)
َ ُ ِّ َ ‫َآﻻء‬
(٧٥) ‫ﺗﻜﺬﺑﺎن‬
ِ
36
َ ‫ﺧﺮﻴات‬ٌَ ٌ َْ
expression ‫ﺣﺴﺎن‬
ٌ َ ُ ْ ٌ ُ ِ
The
ْ means pretty and pious. The expression
َ
‫اﺨﻟﻴﺎم‬
ِ ِ ‫ ﺣﻮر ﻣﻘﺼﻮرات ِﻲﻓ‬has a special tinge of Arabic taste in it. Living in
tents was something very cherished in Arabia. The tents of the affluent
people of Arabia were even more classy than their castles and palaces and
here the tents are those found in orchards. It was mentioned that there will
be bashful maidens in the earlier two orchards and they were compared
with corals and rubies. The readers should keep in mind the difference in
qualities of the maidens in both sets of the two orchards. After every
feature of the maidens, occurs the repetitive verse of which the occasion
and placement is very evident.
(٧٧) ‫ﺗﻜﺬﺑﺎن‬ ِّ َ َ (٧٦) ‫ﺣﺴﺎن‬

َ ِّ َ ُ ‫رﺑﻜﻤﺎ‬ َْ َ َ ْ ُ ََْ ََ َ
َ ‫وﻗﺒﻘﺮي‬ ‫ﺧﺮﻀ‬ ‫رﻓﺮف‬ ُ
‫ﻣﺘﻜﺌﻦﻴ ﺒﻟ‬
37
ِ ِ ٍ ِ ِ ٍ ٍ ِِ
The people of these orchards will be reclining on large cushions on
َْ َ
green sheets and beautiful rare carpets. The word ‫ﻗﺒﻘﺮي‬
ِ is used for rare
and expensive things and it can refer to various things keeping in view
35. Each will have fruits, dates and pomegranates. So which of your Lord’s
favours would you deny?
36. In each there shall be houris, noble and gorgeous. So which of your Lord’s
blessings would you deny? Houris, living in tents. So which of your Lord’s
graces would you deny? Whom neither man nor jinn will have touched before. So
which of your Lord’s blessings would you deny?
37. They shall recline on green sheet cloths and splendid carpets. So which of
your Lord’s favours would you deny?
the context and occasion. Keeping in view this context and occasion, in
my opinion, it qualifies carpets. After this, occurs the repetitive verse of
which the occasion and placement is very evident.
ْ ْ َ َْ َ ِّ َ ُ ْ َ َ َ َ
38
ِ َ ِ َ ‫اﺠﻟﻼل‬
(٧٨) ‫واﻹﻛﺮام‬ ِ ‫رﺑﻚ ِذي‬ ‫ﻳﺒﺎرك اﺳﻢ‬
Just as earlier on when after mentioning arguments to substantiate
ُ َ ِّ َ ُ ْ َ َ ْ َ َ َ َ ْ َ َ ْ َ ُّ ُ
reward ْ
ْ َ andََ ْ punishment, it was said: ‫ذو‬ ‫رﺑﻚ‬ ‫وﺟﻪ‬ ‫وﻳﺒﻰﻘ‬ ( ٢٦) ‫ﻓﺎن‬
ٍ ‫ﻞﻛ ﻣﻦ ﻋﻠﻴﻬﺎ‬
َ
‫واﻹﻛﺮام‬
ِ ِ ‫اﺠﻟﻼل‬ ِ , in a similar manner, after elaborating upon some other
details of reward and punishment, the same verse is repeated here. The
purpose of this repetition is that since blessed is the Lord of the Prophet
– the Lord of Majesty and Glory, hence all these favours and blessings
will necessarily manifest themselves. Foolish are the people who think
that the Almighty after creating this world has no concern with its good
ُ ْ
and evil. Just as in the earlier verse, the word ‫( َوﺟﻪ‬face) was used to
signify the being of God, in this verse the word ‫اﺳﻢ‬ ُ ْ (name) is used for
this purpose. The name signifies the entity it stands for.
If the features of the orchards mentioned in the previous verses are
deliberated upon, it will become evident that the favours pointed out in
the orchards mentioned earlier reflect more the taste of the non-Arabs,
while those mentioned later reflect more the taste of the Arabs. Though
these favours are stated in the form of simile, their real form is known to
God alone. The purpose of this mention is that this comparison to some
extent brings a broad picture of these favours before us.
I am grateful to God that today on the 24th of Ramadān al-Mubārak
1397 AH, I am able to complete the tafsīr of this sūrah. ‫ﻓﺎﺤﻟﻤﺪ ِﷲ ِّ ﺒﻟ‬
ََ ُ ْ َْ َ
‫إﺣﺴﺎﻧﻪ‬َ ْ (gratitude be to God for His favours).
ِِ ِ
Lahore,
10th September 1977 AD
24th Ramadān al-Mubārak 1397 AH
______________
38. Blessed is the name of your Lord, the Lord of majesty and glory!

Tadabbur-055 Surah Rahman

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What is the tone and context of the surah?

What is the tone and context of the surah?

What difficulties does the author mention regarding this surah?

What difficulties does the author mention regarding this surah?

Sūrah Rahmān

Some Difficulties of this Sūrah

1. Hamīd al-Dīn al-Farāhī, Mufradāt al-Qur’ān, 1st ed. (Azamgarh: Matba‘

In this regard, al-Farāhī has also presented his interpretation of a

Section I (Verses 1-30)

‫ﺑﺴﻢ اﷲ اﻟﺮﻤﺣﻦ اﻟﺮﺣﻴﻢ‬

2. It is the Merciful who has taught the Qur’ān.

In Sūrah Mulk, the words are:

6. So that you too should not transgress that balance.

This verse points to a common collective benefit which is obtained in

Freshwater mussels in the temperate zone of the Northern

(٢٥) ‫ﺗﻜﺬﺑﺎن‬ ِّ َ َ (٢٤) ‫ﺎﻛﻷﻋﻼم‬

Attention is directed to another sign which in spite of conflict shows

Section II (Verses 31-45)

21. Encyclopedia Britannica: Meteorites, Macropedia, vol 12, 42.

ِّ َ َ (٤٤) ‫ﻤﺣﻴﻢ آن‬

Section III (Verses 46-78)

After a mention of the fate of the criminals, the forthcoming verses

This is an expression of the luxuriance and lushness of the two orchards

As a guarantee for the luxuriance of these orchards, each will have a

These companions of Paradise will recline against cushions on couches

‫رﺑﻜﻤﺎ‬ ِّ َ َ (٥٦) ‫وﻻ َﺟﺎن‬

After a mention of the two orchards, a mention of two more orchards

(٦٧) ‫ﺗﻜﺬﺑﺎن‬ ِّ َ َ (٦٦) ‫ﻧﻀﺎﺧﺘﺎن‬

(٧٧) ‫ﺗﻜﺬﺑﺎن‬ ِّ َ َ (٧٦) ‫ﺣﺴﺎن‬

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