55- Surat Alrahman/Tafseer
78 Verses, Medinan (revealed in Medina)
A'auzu Bellahi mena alshaiytani alrajeem
I seek refuge in Allah from the accursed Satan
Besmi Ellahi Alrhmani Alraheem
In the name of Allah, the Most Gracious, the Most Merciful
Alrahman (1).
The Most Gracious.
Allama Al-quran (2).
Has taught the Quran.
Khalaqa al-insan (3).
He has created man.
Allamahu al-bayan (4).
He has taught Him eloquence.
Alshamsu wa al-qamaru bi-husban (5).
The sun and the moon by precise calculation.
Wa alnajmu wa alshajaru yasjudan (6).
And the stars and trees prostrate.
Wa alsamaa rafa-aha wa wadaa al-mizan (7).
And the heaven He raised, and placed the balance.
Alla tatghaww fi al-meizan (8).
That you not transgress within the balance.
Wa aqeemu al-wazna bil-qesti wa la tukhsiru al-mizan (9).
And Establish the weight in justice, and do not make deficient the balance.
Wa al-arda wada-aha lil-anam (10).
And the earth He laid it for the creatures.
Feeha fakihatun wa alnakhlu zatu al-akmam (11).
Therein is fruit and palm trees having sheaths
Wa al-habbu zou al-asfi wa alrayhan (12).
And grain having chaff and provision.
Fabi-ayyi alai Rabbikuma tukazziban (13).
So which of the favors of your Lord will you deny?.
Khalaqa al-insana men salsalin kal-fakhkhar (14).
He has created man from dry clay, like pottery.
Wa khalaqa aljanna men marijin men nar (15).
And created the Jinn from a smokeless flame of fire.
Fabi-ayyi alai Rabbikuma tukazziban (16).
So which of the favors of your Lord will you deny?.
Rabbu al-mashriqayni wa Rabbu Al-maghribayn (17).
The Lord of the two sunrises and the Lord of the two sunsets.
Fabi-ayyi alai Rabbikuma tukazziban (18).
So which of the favors of your Lord will you deny?.
Maraja al-bahrayni yaltaqiyan (19).
He has released the two seas, meeting.
Baynahuma barzakhun la yabghiyan (20).
Between them there is a barrier, they do not transgress.
Fabi-ayyi alai Rabbikuma tukazziban (21).
So which of the favors of your Lord will you deny?.
Yakhruju menhuma al-lu'lu'u wa al-marjan (22).
From both of them emerge the pearl and the coral.
Fabi-ayyi alai Rabbikuma tukazziban (23).
So which of the favors of your Lord will you deny?.
Wa lahu aljawari al-munsha-atu fi al-bahri kal-a'lam (24).
And to Him belong the ships elevated in the sea like mountains.
Fabi-ayyi alai Rabbikuma tukazziban (25).
So which of the favors of your Lord will you deny?.
Kullu man alayha fan (26).
Everyone who lives on it will perish.
Wa yabqa wajhu Rabbika zou Al-jalali wa Al-ikram (27).
And there will remain the Countenance of Your Lord, the Possessor of Majesty and Honor.
Fabi-ayyi alai Rabbikuma tukazziban (28).
So which of the favors of your Lord will you deny?.
Yas-aluhu man fi alsamawati wa al-ardi kulla yawmin huwa fi shan (29).
Whoever is within the heavens and the earth asks Him, every day He is bringing about a matter.
Fabi-ayyi alai Rabbikuma tukazziban (30).
So which of the favors of your Lord will you deny?.
Sa-nafrughu lakum ayyuha althaqalan (31).
Soon We will attend to you, O prominent beings.
Fabi-ayyi alai Rabbikuma tukazziban (32).
So which of the favors of your Lord will you deny?.
Ya-ma'shara al-jinni wa al-insi ini estata'tum an tanfuzu men aqtari alsamawati wa al-ardi fa-nfuzu la tanfuzuna illa bi-sultan (33).
O company of Jinn and mankind! If you are able to pass beyond the regions of the heavens and the earth, then Pass, you will not pass except by authority.
Fabi-ayyi alai Rabbikuma tukazziban (34).
So which of the favors of your Lord will you deny?.
Yoursalu alaykuma shuwazun men narin wa nuhasun fa-la tantasiran (35).
There will be sent upon you a flame of fire and smoke, and you will not defend yourselves.
Fabi-ayyi alai Rabbikuma tukazziban (36).
So which of the favors of your Lord will you deny?.
Fa-iza enshaqqati alsamau fa-kant wardatan kal-dihan (37).
And when the sky is split open, and becomes rose-colored like oil.
Fabi-ayyi alai Rabbikuma tukazziban (38).
So which of the favors of your Lord will you deny?.
Fa-yawma-izin la yous-alu an zanbeihi insun wa-la jann (39).
Then on that day, none will be asked about his sin among men or jinn.
Fabi-ayyi alai Rabbikuma tukazziban (40).
So which of the favors of your Lord will you deny?.
You'rafu al-mujrimuna bi-simahum fa-you'khazu bil-nawasi wal-aqdam (41).
The criminals will be recognized by their marks, and they will be seized by the forelocks and the feet.
Fabi-ayyi alai Rabbikuma tukazziban (42).
So which of the favors of your Lord will you deny?.
Hazihi jahannamu allati youkazzibu biha al-mujrimun (43).
This is Hellfire, which the criminals deny.
Yatufuna baynaha wa bayna hameemin an (44).
They will go around between it and hot, boiling water.
Fabi-ayyi alai Rabbikuma tukazziban (45).
So which of the favors of your Lord will you deny?.
Wa li-man khafa maqama Rabbihi jannatan (46).
And for he who feared the position of his Lord there are two gardens.
Fabi-ayyi alai Rabbikuma tukazziban (47).
So which of the favors of your Lord will you deny?.
Zawata afnan (48).
Having branches.
Fabi-ayyi alai Rabbikuma tukazziban (49).
So which of the favors of your Lord will you deny?.
feehima aynani tajriyan (50).
In both of them are two springs, flowing.
Fabi-ayyi alai Rabbikuma tukazziban (51).
So which of the favors of your Lord will you deny?.
Feehima men kulli fakihatin zawjan (52).
In both of them are of every fruit, two kinds.
Fabi-ayyi alai Rabbikuma tukazziban (53).
So which of the favors of your Lord will you deny?.
Muttaki-ina ala furushin bata-inuha men estabraqin wa jana al-jannatayni dan (54).
Reclining on couches whose linings are of silk brocade, and the fruit of the two gardens is hanging low.
Fabi-ayyi alai Rabbikuma tukazziban (55).
So which of the favors of your Lord will you deny?.
Feehinna qasiratu altarfi lam yatmith-hunna insun qablahum wa-la Jann (56).
In them there are women limiting their glances, untouched before them by any man or jinn.
Fabi-ayyi alai Rabbikuma tukazziban (57).
So which of the favors of your Lord will you deny?.
Ka-annahunna al-yaqutu wa al-marjan (58).
As if they were rubies and coral.
Fabi-ayyi alai Rabbikuma tukazziban (59).
So which of the favors of your Lord will you deny?.
Hal jazau al-ihsani illa al-ihsan (60).
Is the reward of good but good?.
Fabi-ayyi alai Rabbikuma tukazziban (61).
So which of the favors of your Lord will you deny?.
Wa men duniheima jannatan (62).
And below them both are two gardens.
Fabi-ayyi alai Rabbikuma tukazziban (63).
So which of the favors of your Lord will you deny?.
Mud-hammatan (64).
Both dark green.
Fabi-ayyi alai Rabbikuma tukazziban (65).
So which of the favors of your Lord will you deny?.
Feehima aynani naddakhatan (66).
In both of them are two springs, spouting.
Fabi-ayyi alai Rabbikuma tukazziban (67).
So which of the favors of your Lord will you deny?.
Feehima fakihatun wa nakhlun wa rumman (68).
In both of them are fruit and date-palms and pomegranates.
Fabi-ayyi alai Rabbikuma tukazziban (69).
So which of the favors of your Lord will you deny?.
Feehinna khayratun hesan (70).
In them are good and beautiful women.
Fabi-ayyi alai Rabbikuma tukazziban (71).
So which of the favors of your Lord will you deny?.
Hurun maqsuratun fei al-khiyam (72).
Houris, reserved in pavilions.
Fabi-ayyi alai Rabbikuma tukazziban (73).
So which of the favors of your Lord will you deny?.
Lam yatmith-hunna insun qablahum wa-la Jann (74).
Untouched before them by any man or jinn.
Fabi-ayyi alai Rabbikuma tukazziban (75).
So which of the favors of your Lord will you deny?.
Muttaki-ina ala rafrafin khudrin wa abqariyyin hesan (76).
Reclining on green cushions, and beautiful fine carpets.
Fabi-ayyi alai Rabbikuma tukazziban (77).
So which of the favors of your Lord will you deny?.
Tabaraka ismu Rabbika zi Al-jalali wa Al-ikram (78).
Blessed is the Name of Your Lord, the Possessor of Majesty and Honor.
Simplified interpretation:
Surat Alrahman begins with Allah's attribute "Alrahman: The Most Gracious", then it deals with the power and the greatness of the Most Gracious in His creation, where Allah enumerates His blessings upon His creatures including description of the creation of mankind, the Jinn, the heavens and the earth, while also presenting some scenes of the day of resurrection and its terrors, and describing Hellfire and Paradise. Giving that Allah's blessings are evident and undeniable, He addresses mankind and the jinn thirty-one times throughout the Surah, asking "So which of the favors of your Lord will you deny?".
Allah Almighty says in the first four verses (1-4) "The Most Gracious, Has taught the Quran, He has created man, He has taught Him eloquence", that is, the Most Gracious: Alrahman is an exclusive attribute of Allah, as it is employed only when we are referring to Allah, and it is not permissible to qualify anyone besides Allah by Alrahman, so Allah describes Alrahman by actions that no one else can do. The Most Gracious shows Allah's mercy to His creations, so Allah tells about His mercy and grace upon His servants, as the Most Gracious is the One who revealed the Quran to His Messenger Muhammad (PBUH) and He made its understanding easy for His creation. So Allah has taught you the Quran out of His mercy toward you, so that you might obey Him by following what pleases Him, acting in accordance with His commands, and avoiding what provokes His wrath; thereby meriting His abundant reward and escaping His painful punishment.
The Most Gracious is the One who created man, Ibn Abbas, Qatadah, and Al-Hassan said that man refers to Adam, peace be upon Him, but others said: Allah meant all people by this, using the singular form to denote the entire class. Imam Al-Tabari said: neither of the two views is far from the truth, as the apparent meaning of the text allows for both. The Most Gracious has taught man eloquence, Al-Hassan said: "Al-bayan: eloquence" refers to speech, Alsuddi said: Allah has taught every people the language they speak, Yaman said: it refers to writing, while Aldahhak, Qatadah and others said it refers to good and evil, and Imam Ibn Katheer said: Al-Hassan's view is superior and more compelling for the context concerns Allah's teaching of the Quran, specifically the act of reciting it, is achieved by enabling mankind to speak, and facilitating the articulation of sounds from the throat, tongue, and lips.
Allah Almighty says in the next five verses (5-9) "The sun and the moon by precise calculation, and the stars and trees prostrate, and the heaven He raised, and placed the balance, that you not transgress within the balance, and Establish the weight in justice, and do not make deficient the balance", that is, the sun and the moon move according to specific, known calculations that remain constant and unchanging; each undergoes phases throughout summer and winter, resulting in the variation of the length of day and night across the year. Ibn Abbas, Qatadah, and Abu Malik said: The sun and the moon move according to a calculation withing phases, neither exceeding them nor deviating from them. Ibn Zayd and Ibn Kaysan said: This means that times, appointed terms, and lifespans are calculated by means of the sun and moon, were it not for the night and day and the sun and moon, no one would know how to calculate anything, so how one would calculate time if it were all night, or how one would calculate time if it were all day.
Allah says "And and the stars and trees prostrate", as everything in the heavens and the earth, whether endowed with reason or not, prostrates to Allah, and Allah says in Aya (18) of Surat Alhajj "Do you not see that to Allah prostrates whoever is in the heavens and whoever is on the earth, and the sun, the moon, the stars, the mountains, the trees, the moving creatures, and many of the people?". Mujahid and Alzajjaj said: their prostration is the movement of the shadow along with them, as Allah says in Aya (48) of Surat Alnahl "Do they not see what things Allah has created?, their shadows incline to the right and to the left prostrating to Allah while they are humble". Alfarra' stated: their prostration consists of facing the sun when it rises and then inclining along with it until the shadow shifts, and Aldahhak said: their prostration is the prostration of their shadow.
Then Allah says "And the heaven He raised, and placed the balance", so Allah has raised the haven above the earth without pillars that we can see, and He placed the balance to establish justice among His creation on earth, Mujahid, Qatadah, and Alsuddi said that the balance symbolizes justice, meaning the establishment of the justice on earth that Allah commanded, as indicted by Allah's saying "And Establish the weight in justice", and Allah says "that you not transgress within the balance, and Establish the weight in justice, and do not make deficient the balance", so Allah has placed the balance so that you do not commit injustice or give short measure in weighing, and Allah commanded His servants to weigh with justice, and do not diminish the weight when weighing for people, thereby wronging them.
Allah Almighty says in the next four verses (10-13) "And the earth He laid it for the creatures, therein is fruit and palm trees having sheaths, and grain having chaff and provision, so which of the favors of your Lord will you deny?", that is, Just as Allah raised the heavens, He laid out the earth and spread it forth, anchoring it with mountains, so that the creatures upon its surface might dwell securely. Ibn Abbas said that "Al-anam: creatures" refers to mankind, Al-Hassan said it refers to Jinn and humankind, and Aldahhak said: it encompasses everything that moves upon the surface of the earth. On the earth, there are fruits of various colors, tastes, shapes, and scents, as well as palm trees having sheaths. Ibn Jurayj reported from Ibn Abbas that "sheaths: Al-Akmam" are the covers of the spathe, and many other commentators said the same. They are the casing within which the fruit stalk emerges before splitting open to reveal the cluster, which then develops into hard, unripe dates, then soft, fresh dates, then full, ripe dates. Al-Hassan and Qatadah said that "sheaths" refers to the fibrous material found at the neck of the palm tree, and Ikrimah said that it refers to the fruit-laden clusters.
Imam Al-Tabari said: The most correct view regarding this matter is to say that Allah described the palm tree as having ''Akmam: sheaths or coverings"; the tree itself is enclosed within its fibrous sheath, and its spathe is enclosed within its own casing. Allah did not restrict the description to its enclosure within the fibrous sheath or the spathe's enclosure withing its casing, rather, He stated generally that it possesses such covering. Allah singled palm tree out for its great benefits, and the Prophet (PBUH) likened it to the Muslim, as Abdullah Bin Umar reported that Allah's Messenger (PBUH) said: "Amongst the trees, there is a tree, the leaves of which do not fall and is like a Muslim, tell Me the name of that tree, everybody started thinking about the trees of the desert area, and I thought of date-palm tree but felt shy to answer, the others asked O Allah's Messenger! Inform us of it, He replied It is the date-palm tree" (Sahih Albukhari 131).
And on the earth, there is grain having chaff and provision, as wheat, barely, and the like have chaff (Asf) when they grow, Mujahid said that Asf (chaff) refers to the leaves of trees and crops, and Ibn Abbas said that it refers to the straw and leaves of crops that are blown away by the wind, and Ibn Abbas also said: the chaff is the green leaves of the crop when it is harvested and dried. And the grain having provision such as wheat, barely, rice, and the like, the grain that is eaten, and Ibn Abbas said wherever the word "Rayhan" is mentioned in the Quran, it signifies Rizq: provision. Then Allah addresses mankind and the Jinn saying "So which of the favors of your Lord will you deny?", so Allah's blessings are manifest upon you and you are immersed in them; you can neither deny or reject them. Mujahid reported from Ibn Abbas that whenever he recited "So which of the favors of your Lord will you deny?", he would say none of them, our Lord.
Allah Almighty says in the next three verses (14-16) "He has created man from dry clay, like pottery, and created the Jinn from a smokeless flame of fire, so which of the favors of your Lord will you deny?", that is, Allah has created man from dry clay like pottery, by the consensus of scholars, man refers to Adam, peace be upon him, and Allah has created Adam from dry clay that produces a ringing sound, and Allah likened it to fired pottery. Imam Al-Qurtubi said: Allah says here "From dry clay like pottery", and says there from "An altered black mud, Surat Alhijr Aya 26), and from "Sticky clay, Surat Alsaffat Aya 11), and He says "Like the example of Adam, He created him from dust, Surat Ali Imran Aya 59)", these verses share the same meaning as Allah took dust from the earth and kneaded it, turning it into clay, then it has been transformed into altered black mud, and subsequently into dry clay resembling pottery. And Allah has created the Jinn from a smokeless flame of fire, and the Jinn refers to Iblis, the father of the Jinn, Ibn Abbas and Mujahid stated that it is the flame rising from the fire, intermingling red, yellow, and green. Al-Layth said that Marij: smokeless flame refers to brilliant flare with an intense flame. Then Allah addresses mankind and the Jinn saying "So which of the favors of your Lord will you deny?", so Allah's blessings are manifest upon you and you are immersed in them; you can neither deny or reject them. Mujahid reported from Ibn Abbas that whenever he recited "So which of the favors of your Lord will you deny?", he would say none of them, our Lord.
Allah Almighty says in the next two verses (17,18) "The Lord of the two sunrises and the Lord of the two sunsets, so which of the favors of your Lord will you deny?", that is, Allah assures that He is the Lord of the two sunrises and the Lord of the two sunsets, meaning the two sunrises of summer and winter, and the two sunsets of summer and winter, as the points of the sunrise and sunset, its daily movement, and its emergence to the people vary. Ibn Zayd said regarding "The Lord of the two sunrises and the Lord of the two sunsets": it refers to the shortest sunrise of the year and the longest sunrise of the year, and the shortest sunset of the year and the longest sunset of the year. Then Allah says "So which of the favors of your Lord will you deny?", so Allah's blessings are manifest upon you and you are immersed in them; you can neither deny or reject them. Mujahid reported from Ibn Abbas that whenever he recited "So which of the favors of your Lord will you deny?", he would say none of them, our Lord.
Allah Almighty says in the next seven verses (19-25) "He has released the two seas, meeting, between them there is a barrier, they do not transgress, so which of the favors of your Lord will you deny?, from both of them emerge the pearl and the coral, so which of the favors of your Lord will you deny?, and to Him belong the ships elevated in the sea like mountains, so which of the favors of your Lord will you deny?", that is, Allah has released the two seas, meeting, Imam Ibn Katheer said: The intended meaning of the two seas here is the salty and the fresh; the fresh refers to the rivers that flow among the people, like the meeting of the Nile River and the Mediterranean Sea in Damietta governorate of Egypt, as Allah says in Aya (53) of Surat Alfurqan {And He is the One who has released the two seas, this is fresh and sweet, and this is salty and bitter, and He placed between them a barrier and prohibiting partition}, and Ibn Jurayj expressed a similar view. Al-Hassan and Qatadah stated that the two seas refer to the Persian sea and the Roman sea (The Mediterranean) Ibn Abbas, Mujahid, Sa'id bin Jubair, Attiya, and Ibn Abza said that the two seas refer the sea of the sky and the sea of the earth. Imam Al-Tabari favored this later view, reasoning that pearls are formed from rainwater and the shells of the earth's sea, but Imam Ibn Katheer held that even if this is the case, it is not the intended meaning of the context, as the phrasing of the text does not support such an interpretation.
Allah has placed a barrier between the two seas, so that they do not transgress, Imam Ibn Katheer said: Barzakh is a partition of land so that neither would encroach upon the other, thereby corrupting the other and causing it to lose the specific nature of function intended to it, and he further said, refuting the view of Imam Al-Tabari: The space between the sky and the earth in not termed barrier and prohibiting partition. Then Allah says "So which of the favors of your Lord will you deny?", so Allah's blessings are manifest upon you and you are immersed in them; you can neither deny or reject them. Mujahid reported from Ibn Abbas that whenever he recited "So which of the favors of your Lord will you deny?", he would say none of them, our Lord.
Allah says "From both of them emerge the pearl and the coral", Imam Ibn Katheer stated that this applies to the combination of the two; if the condition is met in either one of them, it suffices, and he further said that the ornament (pearl and coral) comes only from the salt water, not the fresh water, Imam Al-Qurtubi said the same, adding that the Arabs used to group two things together and then speak of one of them. Ibn Abbas said: Never has a drop fallen from the sky and landed inside an oyster shell without turning into a pearl, and Ikrimah said the same. Allah says "So which of the favors of your Lord will you deny?", so Allah's blessings are manifest upon you and you are immersed in them; you can neither deny or reject them. Mujahid reported from Ibn Abbas that whenever he recited "So which of the favors of your Lord will you deny?", he would say none of them, our Lord.
Allah says "And to Him belong the ships elevated in the sea like mountains", Allah likens ships to mountains in terms of their immense size and the merchandise and the goods they carry from one region to another, serving the people by bringing them the various types of commodities they need, then Allah says "So which of the favors of your Lord will you deny?", so Allah's blessings are manifest upon you and you are immersed in them; you can neither deny or reject them. Mujahid reported from Ibn Abbas that whenever he recited "So which of the favors of your Lord will you deny?", he would say none of them, our Lord.
Allah Almighty says in the next three verses (26-28) "Everyone who lives on it will perish, and there will remain the Countenance of Your Lord, the Possessor of Majesty and Honor, so which of the favors of your Lord will you deny?", that is, Allah declares that all the inhabitants of the earth will perish and die, as well the inhabitants of the heavens, and nothing will remain except His Noble Countenance, for Allah Almighty does not die, rather, He is the Ever-Living who does not die. Alsha'bi said: If you recite "Everyone who lives on it will perish", Do not stop until you recite "And there will remain the Countenance of Your Lord, the Possessor of Majesty and Honor". Imam Ibn Katheer said: Allah has described His Noble Countenance as "The Possessor of Majesty and Honor: Zou Al-jalali wa Al-ikram", meaning He is worthy of being revered, so He is not disobeyed, and of being obeyed, so He is not defied. Imam Al-Qurtubi said that Al-Ikram: Honor means He is worthy of being honored above anything that does not befit Him such as associating partners with Him.
Then Allah says "So which of the favors of your Lord will you deny?", so Allah's blessings are manifest upon you and you are immersed in them; you can neither deny or reject them. Mujahid reported from Ibn Abbas that whenever he recited "So which of the favors of your Lord will you deny?", he would say none of them, our Lord. Imam Al-Qurtubi said: The aspect of favor in the passing of all creation lies in their equality in death, all stand on equal footing, it is also said: The favor lies in the fact that death is the means of transition to the abode of recompense and reward.
Allah Almighty says in the next two verses (29,30) "Whoever is within the heavens and the earth asks Him, every day He is bringing about a matter, so which of the favors of your Lord will you deny?", that is, Allah tells about His independence of all else and the constant need of all creation for Him at every moment, as everyone in the heavens and the earth, Angels, Humans, Jinn, and others, turns to Him to seek the fulfillment of their needs; none of them can do without Him. It has been said that those in the heavens ask Him for mercy, while those on earth ask Him for provision. Ibn Abbas and Abu Salih stated that the inhabitants of the heavens ask Him for forgiveness but not for provision, whereas the inhabitants of the earth ask Him for both. Ibn Jurayj said that the Angels ask Him for provision on behalf of the inhabitants of the earth, thus both requests, from the inhabitants of the heavens and the inhabitants of the earth, are for the inhabitants of the earth.
Every day Allah is bringing about a matter, so He is occupied with the affairs of His creation; relieving the distress of the distressed, exalting some people while humbling others, and other matters concerning His creation, as Allah's Messenger (PBUH) said in narration of Nawwas bin Sam'an Al-Kilabi: "The scale is in the Hand of the Most Gracious: Alrahman, He will cause some peoples to rise and others to fall until the day of resurrection" (Sunan Ibn Majah 199). And it has been said that every day Allah is engaged in the matters of His creation: giving life and causing death, honoring some and abasing others, and providing sustenance and withholding it. Al-A'mash narrated from Mujahid from Ubaid bin Umayr that among His affairs: to answer a supplicant, give to those who ask, relieve the distressed, or heal the sick. Then Allah says "So which of the favors of your Lord will you deny?", so Allah's blessings are manifest upon you and you are immersed in them; you can neither deny or reject them. Mujahid reported from Ibn Abbas that whenever he recited "So which of the favors of your Lord will you deny?", he would say none of them, our Lord.
Allah Almighty says in the next two verses (31,32) "Soon We will attend to you, O prominent beings, so which of the favors of your Lord will you deny?", that is, Allah threatens His creation from among the Jinn and mankind saying "Soon We will attend to you", so We will proceed to requite and call you to account, punishing the disobedient and rewarding the obedient, and the prominent beings: Althaqalan are the Jinn and mankind, and Imam Al-Qurtubi stated that they were designated as such due their immense significance relative to other earthly beings, a status arising from their accountability under Divine Law, and it has also been said that they are so named because they are a burden upon the earth, both in life and in death. Ja'far Alsadiq stated that they are called "Althaqalan" because they are weighed down by sins.
Imam Al-Qurtubi stated that Allah has no task from which He might finish; rather the meaning is that We shall turn Our attention to recompensing or holding you to account. And Imam Al-Qurtubi further said that this Surah along with Surat Alahqaf and Surat Aljinn, demonstrates that the Jinn are addressed, held accountable, commanded, and prohibited, and are subjected to reward and punishment, just like humans, their believers are like our believers, and their disbelievers are like our disbelievers; there is no difference between us and them in any of these respects. Then Allah says "So which of the favors of your Lord will you deny?", so Allah's blessings are manifest upon you and you are immersed in them; you can neither deny or reject them. Mujahid reported from Ibn Abbas that whenever he recited "So which of the favors of your Lord will you deny?", he would say none of them, our Lord.
Allah Almighty says in the next four verses (33-36) "O company of Jinn and mankind! If you are able to pass beyond the regions of the heavens and the earth, then Pass, you will not pass except by authority, so which of the favors of your Lord will you deny?, there will be sent upon you a flame of fire and smoke, and you will not defend yourselves, so which of the favors of your Lord will you deny?", that is, Allah addresses the Jinn and mankind saying If you are able to pass beyond the regions of the heavens and the earth, then Pass, you will not pass except by authority, so you cannot flee from Allah's command and decree, rather, He encompasses you, you are unable to evade His judgment or break through the bounds of His decree concerning you. It has been said that this will be addressed to them at the Gathering on the day of resurrection, while other said: It applies to the worldly life. Aldahhak interpreted the meaning as: If you are able to flee from death, then Flee, and Ibn Abbas said: If you are able to know what is in the heavens and the earth, then Know it, you will not know it except by authority, meaning by clear proof from Allah Almighty, and it is also reported from him that the meaning of "you will not pass except by authority" is you cannot escape My dominion and My power over you. Then Allah says "So which of the favors of your Lord will you deny?", so Allah's blessings are manifest upon you and you are immersed in them; you can neither deny or reject them. Mujahid reported from Ibn Abbas that whenever he recited "So which of the favors of your Lord will you deny?", he would say none of them, our Lord.
And Allah threatens the Jinn and mankind saying that if they were to pass beyond the regions of the heavens and the earth, a flame of fire and smoke would be sent upon them, as the Angels and the Guardians of Hell will drove you back by hurling flames and smoke over you, and you will not be able to defend yourselves. There was a difference of opinion regarding the Arabic term "Nuhas", Ibn Abbas and Sa'id bin Jubayr stated that it refers to smoke devoid of flame, while Mujahid, Qatada, and Sufyan maintained that "Nuhas" refers to molten copper poured over their heads. Imam Al-Tabari said: The most correct of the two views is the view of those who maintained that "Nuhas" refers to smoke; because Allah Almighty stated that He would send a Shuwaz: Flame of fire upon the Jinn and mankind, denotes pure fire unmixed with smoke, so it is most fitting that a threat of fire possessing such a characteristic be followed by a form of punishment of the same nature, namely smoke, rather than one of a different kind, and the Arabs use the term "Nuhas" to refer to smoke. Then Allah says "So which of the favors of your Lord will you deny?", so Allah's blessings are manifest upon you and you are immersed in them; you can neither deny or reject them. Mujahid reported from Ibn Abbas that whenever he recited "So which of the favors of your Lord will you deny?", he would say none of them, our Lord.
Allah Almighty says in the next two verses (37,38) "And when the sky is split open, and becomes rose-colored like oil, so which of the favors of your Lord will you deny?", that is, the sky will split open on the day of resurrection, and it will melt on, just as silver melt during the smelting process, and will become rose-colored like oil; this is due to the severity of the situation and the immense terror of that day. It has been said that the meaning is: it takes on the redness of a rose and the fluidity of oil; it melts as it split apart, turning red from the heat of Hellfire, and become like oil due to its thinness and liquefaction. Imam Al-Qurtubi said, quoting Al-Mawardi: Early scholars posited that the sky's true color is red, but that it appears blue due to the multitude of intervening elements and the vast distance, they drew an analogy to the veins of the body, which are red like blood, yet appear blue through the intervening tissue, if this holds true, then on the day of resurrection, as the sky draws closer to observers and the intervening barriers are removed, it will appear red, revealing its original color, and Allah knows best. Then Allah says "So which of the favors of your Lord will you deny?", so Allah's blessings are manifest upon you and you are immersed in them; you can neither deny or reject them. Mujahid reported from Ibn Abbas that whenever he recited "So which of the favors of your Lord will you deny?", he would say none of them, our Lord.
Allah Almighty says in the next two verses (39,40) "Then on that day, none will be asked about his sin among men or jinn, so which of the favors of your Lord will you deny?", that is, on the day of resurrection, neither man nor jinn will be asked about his sin, and this applies to one particular state, whereas there is another state in which all created beings will be asked about all of their deeds, as Allah says in Ayat (92,93) of Surat Alhijr {So by Your Lord, We will surely question them all, about what they used to do}. Imam Al-Qurtubi said, quoting Ikrimah: the criminals will not be questioned about their sins; for the day of resurrection comprises various stages due to the immense length of that day, so questioning may occur at some stages but not at others.
It has been said that this state occurs after the command has been issued for them to be taken to the Fire; at that time, they are not questioned about their sins, rather, they are driven toward the Fire and cast into it. Qatada said: There was a time for questioning, but then a seal was placed upon their mouths, and their hands and feet spoke of what they used to do. Ibn Abbas said: Allah does not ask them Did you do such-and-such? for He knows that better than they do, but rather, He asks Why did you do such-and-such?, and Mujahid said regarding this verse: The Angels do not ask about the criminals; they recognize them by their marks. Then Allah says "So which of the favors of your Lord will you deny?", so Allah's blessings are manifest upon you and you are immersed in them; you can neither deny or reject them. Mujahid reported from Ibn Abbas that whenever he recited "So which of the favors of your Lord will you deny?", he would say none of them, our Lord.
Allah Almighty says in the next two verses (41,42) "The criminals will be recognized by their marks, and they will be seized by the forelocks and the feet, so which of the favors of your Lord will you deny?", that is, the criminals will be recognized on the day of resurrection by their marks, meaning by signs that appear upon them, Al-Hassan and Qatada stated that they will be recognized by the blackness of their faces and the blueness of their eyes, as Allah says in Aya (106) of Surat Ali Imran {On the day faces will turn white and faces will turn black}, and Allah says in Aya (102) of Surat Ta Ha {And We will gather the criminals, that day, blue-eyed}. The Angels of punishment will seize the criminals by the forelocks and the feet and cast them into Hellfire, so they will gather a person's forelock and feet together and cast him into the Fire in that state. Aldahhak said: his forelock and his feet will be gathered together into a chain behind his back. It has been said that the Angels drag them to the Fire; at times seizing them by the forelocks and dragging them face-down, and at other times grasping them by the feet and dragging them along on their heads. Then Allah says "So which of the favors of your Lord will you deny?", so Allah's blessings are manifest upon you and you are immersed in them; you can neither deny or reject them. Mujahid reported from Ibn Abbas that whenever he recited "So which of the favors of your Lord will you deny?", he would say none of them, our Lord.
Allah Almighty says in the next three verses (43-45) "This is Hellfire, which the criminals deny, they will go around between it and hot, boiling water, so which of the favors of your Lord will you deny?", that is, it will be said to the criminals as a reprimand This is Hellfire, which the criminals deny, so the Fire of Hell that you used to deny is right before your eyes. The criminals will go back and forth between the Fire and scalding hot water, so at times they are tormented in Hellfire, and at other times they are given scalding water to drink that severs the intestines and inner organs. Qatada said: the water has been boiling since Allah created the heavens and the earth, and he said: when they cry out for relief from the Fire, this water will be provided for their relief.
Imam Ibn Katheer said regarding the Arabic term "Hameemin an" that it means boiling hot water, having reached the extreme limit of heat, such that it is unbearable due to its intensity. Ibn Abbas, Mujahid, Sa'id bin Jubayr, Aldahhak, Al-Hassan, Althawri, and Alsuddi said: it refers to water that has reached its peak temperature and intense heat. Then Allah says "So which of the favors of your Lord will you deny?", so Allah's blessings are manifest upon you and you are immersed in them; you can neither deny or reject them. Mujahid reported from Ibn Abbas that whenever he recited "So which of the favors of your Lord will you deny?", he would say none of them, our Lord.
Allah Almighty says in the next four verses (46-49) "And for he who feared the position of his Lord there are two gardens, so which of the favors of your Lord will you deny?, having branches, so which of the favors of your Lord will you deny?", that is, for those who fear Allah and fear the position of their lord, obeying Him by fulfilling His commands and avoiding His prohibitions, there are two gardens. Mujahid and Ibrahim Alnakha'i said that this verse refers to a man who contemplates committing a sin but remembers Allah, and then abandons it out of fear of Allah. Qatada said: the believers feared that position and acted in preparation for it; they humbled themselves before Allah and devoted themselves to worship Him by night and by day.
The Prophet (PBUH) said in narration of Abdullah bin Qais: "Two gardens the utensils and the contents of which are of silver, and two other gardens, the utensils and contents of which are of gold, and nothing will prevent the people who will be in the Garden of Eden from seeing their Lord except the curtain of Majesty over His Face" (Sahih Albukhari 4878). Hammad, Ibn Zayd, and Abu Musa said: two gardens of gold for those brought near (The Forerunners), and two gardens of silver for the Companions of the right. And it was said that there are two gardens so that the joy of the believers would be doubled by moving from one to the other. Imam Ibn Katheer said: this verse applies generally to both mankind and the jinn, it serves as clear evidence that the Jinn will enter Paradise if they believe and fear Allah; for Allah subsequently said, addressing both mankind and the jinn "So which of the favors of your Lord will you deny?". And Allah describes these two gardens saying "having branches", so they possess fresh, beautiful branches that bear every kind of ripe fruit. Ibn Abbas said that the branches touch one another, like those in trellises. Then Allah says "So which of the favors of your Lord will you deny?", so Allah's blessings are manifest upon you and you are immersed in them; you can neither deny or reject them. Mujahid reported from Ibn Abbas that whenever he recited "So which of the favors of your Lord will you deny?", he would say none of them, our Lord.
Allah Almighty says in the next four verses (50-53) "In both of them are two springs, flowing, so which of the favors of your Lord will you deny?, in both of them are of every fruit, two kinds, so which of the favors of your Lord will you deny?", that is, in these two gardens there are two flowing springs, so they run forth to water the trees and branches, causing them to bear fruit from every kind. Ibn Abbas and Al-Hassan Al-Basri said: one of them is called Tasnim and the other is called Salsabil, then Allah said, addressing both mankind and the jinn "So which of the favors of your Lord will you deny?". In these two gardens there are two kinds of every fruit, meaning all varieties of fruit. Ibn Abbas said: there is no fruit in this world, whether sweet or bitter, that does not exist in Paradise, even the colocynth is found there though it is sweet, and he also said that the fruit bears the same name, yet there is a vast disparity and a clear difference in quality and excellence between the fruit of this world and that of the Hereafter. Then Allah says "So which of the favors of your Lord will you deny?", so Allah's blessings are manifest upon you and you are immersed in them; you can neither deny or reject them. Mujahid reported from Ibn Abbas that whenever he recited "So which of the favors of your Lord will you deny?", he would say none of them, our Lord.
Allah Almighty says in the next two verses (54,55) "Reclining on couches whose linings are of silk brocade, and the fruit of the two gardens is hanging low, so which of the favors of your Lord will you deny?", that is, for those who feared the position of their Lord there are two gardens, wherein they will delight, reclining on couches whose linings are of silk brocade, and the fruit of the two gardens is hanging low, so the fruit is close at hand for them, whenever they wish, they may pluck it, regardless of the state they are in. Ibn Abbas said: the tree bends down so that the ally of Allah may pluck from it, whether standing, sitting, or reclining, without his hand being obstructed by anything nor by thorns. Then Allah says "So which of the favors of your Lord will you deny?", so Allah's blessings are manifest upon you and you are immersed in them; you can neither deny or reject them. Mujahid reported from Ibn Abbas that whenever he recited "So which of the favors of your Lord will you deny?", he would say none of them, our Lord.
Allah Almighty says in the next four verses (56-59) "In them there are women limiting their glances, untouched before them by any man or jinn, so which of the favors of your Lord will you deny?, as if they were rubies and coral, so which of the favors of your Lord will you deny?", that is, in the two gardens there are women who restrain their gaze, Ibn Abbas, Qatada, Ata', and Ibn Zayd said: they lower their eyes from anyone other their own husbands, seeing nothing in Paradise more beautiful than their husbands. And they are virgins as neither humans nor jinn had touched them before their husbands. Imam Ibn Katheer said: this also serves as evidence that believing jinn will enter Paradise. Imam Al-Qurtubi said: this verse indicated that the jinn engage in sexual intercourse as humans do, they enter Paradise, and there are female jinn for them there. Damrah stated that the believing jinn have spouses from among the Hur Ayn: Houris, having big eyes, so human women are for humans, and female jinn are for jinn, and it has been said: the Hur Ayn whom Allah bestowed upon the believing jinn in Paradise, being of the jinn, have not been touched by any human, and the Hur Ayn whom Allah bestowed upon the believing men in Paradise, being of humankind, have not been touched by any jinn, this is because the jinn do not have sexual intercourse with the daughters of Adam in this world, Al-Qushayri said this. Then Allah said, addressing both mankind and the jinn "So which of the favors of your Lord will you deny?".
And Allah says that these women are like rubies and coral. Mujahid, Al-Hassan, Alsuddi, and Ibn Zayd stated that this refers to the clarity of rubies and the whiteness of coral, interpreting coral her to mean pearls. Allah's Messenger (PBUH) said in narration of Anas: "If one of the women of Paradise looked at the earth, she would fill the whole space between them (the earth and the heaven) with light, and would fill whatever is in between them with perfume, and the veil of her face is better than the whole world and whatever is in it" (Sahih Albukhari 6568). And Allah's Messenger said in narration of Abu Hurayrah: "everyone of them (people of Paradise) shall have two wives, each of whom will be so beautiful, pure, and transparent that the marrow of the bones of their legs will be seen through the flesh" (Sahih Albukhari 3246). Then Allah says "So which of the favors of your Lord will you deny?", so Allah's blessings are manifest upon you and you are immersed in them; you can neither deny or reject them. Mujahid reported from Ibn Abbas that whenever he recited "So which of the favors of your Lord will you deny?", he would say none of them, our Lord.
Allah Almighty says in the next two verses (60,61) "Is the reward of good but good?, so which of the favors of your Lord will you deny?", that is, Allah assures that for those who do good in this world, there is no reward other than goodness shown to them in the Hereafter. Imam Al-Tabari said that this verse means: Is the reward for the one who feared the position of his Lord Almighty, having performed good deeds and obeyed his Lord, anything other than his Lord showing him goodness in the Hereafter. This goodness consists of rewarding him for the good he did in this world with what He described in the verses "And for he who feared the position of his Lord there are two gardens" up to "As if they were rubies and coral". Then Allah says "So which of the favors of your Lord will you deny?", so Allah's blessings are manifest upon you and you are immersed in them; you can neither deny or reject them. Mujahid reported from Ibn Abbas that whenever he recited "So which of the favors of your Lord will you deny?", he would say none of them, our Lord.
Allah Almighty says in the next four verses (62-65) "And below them both are two gardens, so which of the favors of your Lord will you deny?, both dark green, so which of the favors of your Lord will you deny?", that is, these two gardens are inferior to the two preceding them in rank, virtue, and status. Imam Ibn Katheer presented two arguments demonstrating the superiority of the first two gardens over the latter two. The first is that the first two gardens were mentioned prior to the others, and precedence signifies special regard. The second is Allah's statement "And below them both are two gardens" which serves as evidence of the superior status and higher rank of the first two compared to the other two. And it has been said that there are two gardens of gold for the forerunners, and two gardens of silver for the companions of the right as mentioned above in Aya (46). Then Allah said, addressing both mankind and the jinn "So which of the favors of your Lord will you deny?". And Allah describes these two gardens as appearing dark due to the intensity of their greenness. Ibn Abbas, Ibn Alzubayr, Atiyya, and Qatadah said: They are dark green due to abundant watering, and Qatadah added: when the greenness becomes intense, it verges on black. Then Allah says "So which of the favors of your Lord will you deny?", so Allah's blessings are manifest upon you and you are immersed in them; you can neither deny or reject them. Mujahid reported from Ibn Abbas that whenever he recited "So which of the favors of your Lord will you deny?", he would say none of them, our Lord.
Allah Almighty says in the next four verses (66-69) "In both of them are two springs, spouting, so which of the favors of your Lord will you deny?, in both of them are fruit and date-palms and pomegranates, so which of the favors of your Lord will you deny?", that is, in these two gardens there are two spouting springs. Ibn Abbas said that the two flowing springs in the first two gardens are more vigorous than the two spouting springs in the second two gardens. Aldahhak said: Two spouting springs, meaning they are full and never ceasing. Then Allah said, addressing both mankind and the jinn "So which of the favors of your Lord will you deny?". In these two gardens there are fruit, date-palms and pomegranates. The majority of scholars held that date-palms and pomegranates are fruits, and they were singled out for mention again due to their excellence and their distinguished status among fruits. Then Allah says "So which of the favors of your Lord will you deny?", so Allah's blessings are manifest upon you and you are immersed in them; you can neither deny or reject them. Mujahid reported from Ibn Abbas that whenever he recited "So which of the favors of your Lord will you deny?", he would say none of them, our Lord.
Allah Almighty says in the next four verses (70-73) "In them are good and beautiful women, so which of the favors of your Lord will you deny?, Houris, reserved in pavilions, so which of the favors of your Lord will you deny?", that is, in these two gardens are good and beautiful women, and the majority of scholars said that they are righteous women of good characters and beautiful faces. Altirmidhi said: good women are those whom Allah choose, bringing their creation into existence through His own choice, and Allah's choice does not resemble the choice of human beings, then Allah added: they are beautiful, so He described them as beautiful, when the creator of beauty describes something as beautiful, Consider the nature of that beauty. Then Allah said, addressing both mankind and the jinn "So which of the favors of your Lord will you deny?". Allah has described them as Hours, reserved in pavilions. Ibn Abbas stated that they are confined and veiled within the pavilions, not wandering about in the streets. And Allah's Messenger (PBUH) said in narration of Abdullah Bin Qais: "In Paradise there is a pavilion made of a single hollow pearl sixty miles wide, in each corner of which there are wives who will not see those in the other corner, and the believers will visit and enjoy them" (Sahih Albukhari 4879). Then Allah says "So which of the favors of your Lord will you deny?", so Allah's blessings are manifest upon you and you are immersed in them; you can neither deny or reject them. Mujahid reported from Ibn Abbas that whenever he recited "So which of the favors of your Lord will you deny?", he would say none of them, our Lord.
Allah Almighty says in the last five verses (74-78) "Untouched before them by any man or jinn, so which of the favors of your Lord will you deny?, reclining on green cushions, and beautiful fine carpets, so which of the favors of your Lord will you deny?, Blessed is the Name of Your Lord, the Possessor of Majesty and Honor", that is, the women in these two gardens are like the women of the first two gardens mentioned in Aya (56) above; untouched by any man or jinn, so they are virgins as neither humans nor jinn had touched them before their husbands. Then Allah said, addressing both mankind and the jinn "So which of the favors of your Lord will you deny?". The companions of these two gardens will recline on green cushions and beautiful fine carpets. Ibn Abbas, Mujahid, Ikrimah, Al-Hassan, Qtatadah, Aldahhak, and others interpreted "Rafraf" as cushions, and Imam Al-Qurtubi stated that "Rafraf" is a green fabric used to make cushions. Ibn Abbas, Qatadah, Aldahhak, and Alsuddi interpreted "Abqariyyin hesan" as fine carpets, and Sa'd bin Jubair said it refers to the finest and highest-quality among them.
Then Allah says "So which of the favors of your Lord will you deny?", so Allah's blessings are manifest upon you and you are immersed in them; you can neither deny or reject them. Mujahid reported from Ibn Abbas that whenever he recited "So which of the favors of your Lord will you deny?", he would say none of them, our Lord. And Allah says Blessed is the Name of Your Lord, the Possessor of Majesty and Honor. Imam Ibn Katheer said that this means that Allah He is worthy of being revered so that He is not disobeyed, honored so that He is worshipped and thanked rather than denied, and remembered so that He is not forgotten. Imam Al-Qurtubi said that "The Name of Your Lord" refers to Allah's Name Alrahman: the Most Gracious with which this Surah begins; everything described in the Surah relates back to the Name Alrahman, thus Allah praises His Name saying the Possessor of Majesty and Honor.