Tafsir Maariful Quran
Quran Translation and Commentary by Maulana Mufti Mohammad Shafi. Translation by Prof. Muhammad Hasan Askari & Prof. Muhammad Shamim. Revised by Justice Mufti Muhammad Taqi UsmaniQuran Translation
Word for Word by
Dr. Shehnaz Shaikh
& Kausar Khatri
1. Al-Fatihah
2. Al-Baqarah
3. Al-Imran
4. Al-Nisa
5. Al-Maidah
6. Al-Anam
7. Al-Araf
8. Al-Anfal
9. Al-Taubah
10. Yunus
11. Hud
12. Yusuf
13. Al-Rad
14. Ibrahim
15. Al-Hijr
16. Al-Nahl
17. Bani Israil
18. Al-Kahf
19. Maryam
20. Ta-Ha
21. Al-Anbiya
22. Al-Hajj
23. Al-Muminun
24. An-Nur
25. Al-Furqan
26. Ash-Shuara
27. An-Naml
28. Al-Qasas
29. Al-Ankabut
30. Ar-Rum
31. Luqman
32. As-Sajdah
33. Al-Ahzab
34. Saba
35. Fatir
36. Yasin
37. As-Saffat
38. Saad
39. Az-Zumar
40. Al-Mumin
41. Ha-Meem-As-Sajdah
42. AShura
43. Az-Zukhruf
44. Ad-Dukhan
45. Al-Jathiyah
46. Al-Ahqaf
47. Muhammad
48. Al-Fath
49. Al-Hujurat
50. Al-Qaf
51. Adh-Dhariyat
52. At-Tur
53. An-Najm
54. Al-Qamar
55. Al-Rahman
56. Al-Waqiah
57. Al-Hadid
58. Al-Mujadalah
59. Al-Hashr
60. Al-Mumtahinah
61. As-Saff
62. Al-Jumuah
63. Al-Munafiqun
64. Al-Taghabun
65. At-Talaq
66. At-Tahrim
67. Al-Mulk
68. Al-Qalam
69. Al-Haqqah
70. Al-Maarij
71. Nuh
72. Al-Jinn
73. Al-Muzzammil
74. Al-Muddhththir
75. Al-Qiyamah
76. Ad-Dahr
77. Al-Mursalat
78. An-Naba
79. An-Naziat
80. Abas
81. At-Takwir
82. Al-Infitar
83. At-Tatfif
84. Al-Inshiqaq
85. Al-Buruj
86. At-Tariq
87. Al-Ala
88. Al-Ghashiyah
89. Al-Fajr
90. Al-Balad
91. Ash-Shams
92. Al-Lail
93. Ad-Duha
94. Al-Inshirah
95. At-Tin
96. Al-Alaq
97. Al-Qadr
98. Al-Bayyinah
99. Az-Zilzal
100. Al-Adiyat
101. Al-Qariah
102. At-Takathur
103. Al-Asr
104. Al-Humazah
105. Al-Fil
106. Al-Quraish
107. Al-Maun
108. Al-Kauthar
109. Al-Kafirun
110. An-Nasr
111. Al-Lahab
112. Al-Ikhlas
113. Al-Falaq
114. An-Nas
55. Ar-Rahman بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِیْمِ اَلرَّحْمٰنُۙ The Most Gracious عَلَّمَ He taught الْقُرْاٰنَؕ the Quran خَلَقَ He created الْاِنْسَانَۙ [the] man عَلَّمَهُ He taught him الْبَیَانَ [the] speech اَلشَّمْسُ The sun وَ الْقَمَرُ and the moon بِحُسْبَانٍ۪ by (precise) calculation وَّ النَّجْمُ And the stars وَ الشَّجَرُ and the trees یَسْجُدٰنِ both prostrate وَ السَّمَآءَ And the heaven رَفَعَهَا He raised it وَ وَضَعَ and He has set up الْمِیْزَانَۙ the balance اَلَّا That not تَطْغَوْا you may transgress فِی in الْمِیْزَانِ the balance وَ اَقِیْمُوا And establish الْوَزْنَ the weight بِالْقِسْطِ in justice وَ لَا and (do) not تُخْسِرُوا make deficient الْمِیْزَانَ the balance وَ الْاَرْضَ And the earth وَ ضَعَهَا He laid it لِلْاَنَامِۙ for the creatures فِیْهَا Therein فَاكِهَةٌ ۪ۙ (is) fruit وَّ النَّخْلُ and date-palms ذَاتُ having الْاَكْمَامِۖ sheaths وَ الْحَبُّ And the grain ذُو having الْعَصْفِ husk وَ الرَّیْحَانُۚ and scented plants فَبِاَیِّ So which اٰلَآءِ (of the) favors رَبِّكُمَا (of) your Lord تُكَذِّبٰنِ will you both deny خَلَقَ He created الْاِنْسَانَ the man مِنْ from صَلْصَالٍ clay كَالْفَخَّارِۙ like the pottery وَ خَلَقَ And He created الْجَآنَّ the jinn مِنْ from مَّارِجٍ a smokeless flame مِّنْ of نَّارٍۚ fire فَبِاَیِّ So which اٰلَآءِ (of the) favors رَبِّكُمَا (of) your Lord تُكَذِّبٰنِ will you both deny 55. Ar-Rahman Page 532 رَبُّ Lord الْمَشْرِقَیْنِ (of) the two Easts وَ رَبُّ and Lord الْمَغْرِبَیْنِۚ (of) the two Wests فَبِاَیِّ So which اٰلَآءِ (of the) favors رَبِّكُمَا (of) your Lord تُكَذِّبٰنِ will you both deny مَرَجَ He released الْبَحْرَیْنِ the two seas یَلْتَقِیٰنِۙ meeting بَیْنَهُمَا Between both of them بَرْزَخٌ (is) a barrier لَّا not یَبْغِیٰنِۚ they transgress فَبِاَیِّ So which اٰلَآءِ (of the) favors رَبِّكُمَا (of) your Lord تُكَذِّبٰنِ will you both deny یَخْرُجُ Come forth مِنْهُمَا from both of them اللُّؤْلُؤُ the pearl وَ الْمَرْجَانُۚ and the coral فَبِاَیِّ So which اٰلَآءِ (of the) favors رَبِّكُمَا (of) your Lord تُكَذِّبٰنِ will you both deny وَ لَهُ And for Him الْجَوَارِ (are) the ships الْمُنْشَـٰٔتُ elevated فِی in الْبَحْرِ the sea كَالْاَعْلَامِۚ like mountains فَبِاَیِّ So which اٰلَآءِ (of the) favors رَبِّكُمَا (of) your Lord تُكَذِّبٰنِ۠ will you both deny
(55:1) The RaHmān (The All-Merciful Allah)
(55:2) has taught the Qur’ān
(55:3) He has created man
(55:4) He has taught him (how) to express himself
(55:5) The sun and the moon are (bound) by a (fixed) calculation
(55:6) And the vine and the tree both prostrate (to Allah)
(55:7) He raised the sky high, and has placed the scale
(55:8) so that you should not be wrongful in weighing
(55:9) Observe the correct weight with fairness, and do not make weighing deficient
(55:10) As for the earth, He has placed it for creatures
(55:11) in which there are fruits and date palms having sheaths
(55:12) and the grain having chaff, and fragrant flowers
(55:13) So, (O mankind and Jinn,) which of the bounties of your Lord will you deny
(55:14) He has created man from dry clay, ringing like pottery
(55:15) and created Jann (father of the Jinn) from a smokeless flame of fire
(55:16) So, (O mankind and Jinn,) which of the bounties of your Lord will you deny
(55:17) He is the Lord of both points of sunrise and both points of sunset
(55:18) So, which of the bounties of your Lord will you deny
(55:19) He let forth the two seas to meet together
(55:20) while there is a barrier between them; they do not encroach (upon one another)
(55:21) So, which of the bounties of your Lord will you deny
(55:22) From both of them come forth the pearl and the coral
(55:23) So, which of the bounties of your Lord will you deny
(55:24) And His are the sailing ships raised up in the sea like mountains
(55:25) So, which of the bounties of your Lord will you deny
The preceding Surah Al-Qamar was mainly concerned with some of the rebellious nations of antiquity who were punished for rejecting the Divine Message. The description of every punishment was followed by the sentence: فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ (Then how was My torment and My warnings? ...54:16). This sentence was repeated many times in order to warn people against similar Divine punishment. Another verse that was repeated as a refrain at telling intervals is وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ " And indeed We have made the Qur'an easy for seeking advice. So, is there one to seek advice?...54:17). This verse urges people to accept the Qur'anic Message, believe in it and follow its right guidance.
Surah Ar-Rahman, on the other hand, mainly describes the boons and bounties of Allah, of this world as well as of the Hereafter. Thus when a particular bounty of Allah is described, the verse: فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ fa-bi-ayyi' ala'i Rabbikuma tukadhdhiban (So, which of the bounties of your Lord will you deny?) is used deliberately as a refrain in order to awaken the people and urge them to give thanks to Allah for His favours. This verse is repeated thirty-one times in the Surah. According to the rules of stylish usage, repetition of an expression serves the deliberate purpose of 'emphasis'. Especially, the repetition in these two Surahs of the Qur'an is repetition only in apparent form. In reality, the repeated sentence is each time related to a new subject, and having its own significance, cannot be taken as redundant. In Surah Al-Qamar, the فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ (Then how was My torment 54:16) has followed the description of each new torment. Likewise, in Surah Ar-Rahman, after the description of every new bounty the verse فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (So, (0 mankind and Jinn,) which of the bounties of your Lord will you deny?) is repeated, which being related to a new subject is not redundant. ` Allamah Suyati (رح) terms this device of repetition as At-tardid. Arab masters of eloquence, regard this device as aesthetically beautiful, polished, effective, moving, forceful and persuasive use of language. The device is used both in prose as well as in poetry. It is used not only in Arabic but [ almost in all the languages of the world, as for instance ] the most accomplished and consummate poets of Persian and Urdu have used them. This is no occasion to collect samples of their compositions here. Tafsir Rah-ul-Ma` ani has collected its several examples on this occasion.
Was Surah Ar-Rahman Revealed in Makkah or Madinah?
On the basis of a few narratives Imam Qurtubi concluded that this Surah was revealed in Makkah, and he prefers this view. Tirmidhi records from Sayyidna Jabir ؓ that the Messenger of Allah صلى الله عليه وسلم recited this Surah before some people who remained silent. The Holy Prophet صلى الله عليه وسلم said:
"I recited this Surah to the Jinns, on the night of Jinn, and their receptive response was better than yours! Whenever I recited Allah's statements فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (So, (0 mankind and Jinn,) which of the bounties of your Lord will you deny?) They said: لَا بِشیءِ مِّن نِّعَمِکَ رَبَّنَا نُکَذِّبُ فَلَکَ الحَمد 'None of your bounties do
we deny, our Lord! All praise is due to You'.
This narrative indicates that this Surah was revealed in Makkah, because 'the night of the Jinn' refers to the night when the Messenger of Allah صلى الله عليه وسلم met the Jinns to convey to them the Message of the Qur'an and impart knowledge to them. This incident took place in Makkah. Likewise, Imam Qurtubi refers to a few more narratives which indicate that this Surah was revealed in Makkah.
The opening word of the first verse of the Surah is Ar-Rahman (The All-Merciful). One of the reasons for beginning the Surah with this name of Allah is presumably that the infidels of Makkah were unaware of this name of Allah. They used to say, وَمَا الرَّحْمَـٰنُ "What is Ar-Rahman? " [ as mentioned in 25:60] This name has been selected here to let them know it.
The second reason could be to indicate that teaching the Qur'an, which has been mentioned in the next verse as Allah's act, was a sheer gift flowing from Allah's beneficence, and not because this or any other act is obligatory on Allah for which He could be held responsible, nor because He is in need of anyone.
In the entire Surah, Allah's bounties - worldly as well spiritual - are continuously recounted. The greatest of all bounties is the knowledge of the Holy Qur'an, because it is an all-comprehensive Book directing man in temporal and spiritual matters and in matters relating to this world and the next. Those who heeded the Holy Qur'an and fulfilled its right, like the blessed Companions, Allah raised their status in the Hereafter and blessed them with inconceivable bounties and favours. In this world too they are promoted to such high stations as the greatest of kings were not able to attain.
Having created man, uncountable bounties are bestowed upon him. Of them, imparting the knowledge of expression has been mentioned especially, because the bounties necessary for man's growth and development, and his existence and survival like his food and water, his protection against cold and heat, his dwelling arrangements and so on are bounties in which all creatures are equal partners. Among the bounties that are peculiar to human beings Knowledge of the Qur'an has been mentioned first, and it was followed by the knowledge of expressions, because deriving benefit from the Qur'an, and imparting it to others, is dependent on the knowledge of expression. The word bayan ('how to express himself) comprehends all the means of communication created by Allah, like speech, writing etc. There are various languages and dialects of various nations in various regions of the world. All these are constituent parts of linguistic knowledge which is the practical interpretation or application of the verse عَلَّمَ آدَمَ الْأَسْمَاءَ كُلَّهَا (And He taught Adam (علیہ السلام) the names, all of them) [ 2:31] فَتَبَارَكَ اللَّـهُ أَحْسَنُ الْخَالِقِينَ
الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ (The sun and the moon are [ bound ] by a [ fixed ] calculation...55:5) This verse draws attention to two of the celestial bodies from among the bounties of Allah. They are especially mentioned presumably because the entire system of this world depends on the movement of these bodies in their orbits in perfect succession, according to precise calculation that is never delayed nor disturbed.
The word حُسْبَانٍ husban with dammah [=u ] on the first letter is, according to some lexicologists, used in the sense of hisab, the infinitive, meaning 'to calculate', like ghufran [ to forgive ], 3 subhan [ to declare purity ], قرآن Qur'an [ to recite or read ]. Other lexicologists feel that husban is the plural of hisab. The meaning of the verse, according to the former lexicologists, would be: The two bodies, on which depends man's entire life, run on fixed courses. They are subject to certain laws and they perform regularly, punctually and unerringly their allocated tasks - alternation of night and day, change of seasons and determination of years and months. If we go by the latter lexicologists' interpretation that husban is the plural of hisab, then it will refer to the fact that each of the sun and the moon has its own calculated orbits. The entire solar system is proceeding on the basis of different calculations, and each one of them is so firm and accurate that no deviation has ever occurred, since millions of years, even for a second.
This age is regarded as an age of ascension for science. The marvelous new inventions of the scientific age have caused wonders even for the philosophers. However, there is a clear difference between human inventions and Divine creation, which every discerning person can observe. Human inventions are subject to a series of continuous breakdown and damage, which require to be serviced, repaired, overhauled or refurbished. A machine, no matter how strong or sophisticated, needs to be repaired or at least serviced after a while. If this is not done in time, it will remain useless. The huge Divine creation, on the other hand, needs no repairs, no service nor refurbishing at any time. Neither the solar system overtakes the lunar movement, nor does the lunar movement outstrip the solar system. The sun and the moon and other celestial bodies, each float and move in its own orbit.
The word مِيزَانَ mizan has been interpreted variously. In the current verse, scholars like Mujahid, Qatadah, Suddi رحمۃ اللہ علیہم and others interpret it in the sense of 'justice', because that is the purpose of mizan [ scale ]. Other scholars have taken the word in its obvious sense of a piece of equipment used to determine the weights of people or things. This equipment could be a pair of scales, consisting of a bar with a pan or a dish at each end or it may be some modern equipment used for the purpose of measuring and weighing. The ultimate sense of this interpretation in any case is maintaining rights and establishing justice and fair play.
وَلَا تُخْسِرُوا الْمِيزَانَ (and do not make weighing deficient...55:9). The word خُسر khusr means 'to skimp or make deficient'. The opening part of verse [ 9] was the positive aspect of the injunction, and the concluding part is its negative aspect, in that it is unlawful to fall short of measure or weight. The two parts, positive and negative, put together the verse as a whole means 'Do not cheat in weights and measures, but rather observe justice and fairness'.
وَالنَّخْلُ ذَاتُ الْأَكْمَامِ (...and the date-palms having sheaths...55:11). The word أَكْمَامِ akmam is the plural of کِمّ kimm, and refers to 'the cover that surrounds and protects dates and other fruits in the beginning'
(and the grain having chaff, ....55:12). The word حَبُّ habb means grain, as for instance 'wheat', 'gram', 'rice', 'a kind of vetch', 'lentil' and so on. The word عَصْفِ ` asf is the outer cover of some type of grains, like rice or wheat husk, which Allah creates with His power and consummate wisdom. Man's attention is drawn to the fact that each grain of the food he eats several times a day has been created by Allah, out of His unbounded grace and beneficence, from soil and water in inconceivably wonderful ways. He protected every grain against insects with the outer cover until maturity, so that it was prepared as a morsel of food. The current verse, thus, briefly points to all those natural things that are so essential for the physical development of man. The mention of ` asf [ husk ] is to remind that it is the fodder for your animals. This is another bounty of Allah because man needs the milk of the animals for nourishment. Furthermore, animals are used as a means of transportation to convey human beings from place to place as well as to carry load, cargo and luggage.
وَالرَّيْحَانُ (...and fragrant flowers....55:12). The popular meaning of the word رَّيْحَانُ raihan is fragrance or fragrant plant or sweet-scented plants. Ibn Zaid has interpreted the word thus in the current verse. Allah has produced a variety of fragrances and sweet-smelling flowers on plants and trees. Sometimes the word raihan is used in the sense of livelihood and sustenance. It is said in Arabic: خَرَجتُ اَطلُبَ رَیحَانَ اللہِ (I came out looking for sustenance provided by Allah.) Sayyidna Ibn ` Abbas ؓ interprets it in this strain.
فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (So, [ 0 mankind and Jinn,] which of the bounties of your Lord will you deny?...55:13). The word آلَاءِ 'al a' is the plural and it means 'benefits, benefaction, favour, boon, blessing or bounty'. The address is to the two species of Jinn and men referred to in verse 33 below and many other verses of Surah Ar-Rahman where Jinn are specifically mentioned.
خَلَقَ الْإِنسَانَ مِن صَلْصَالٍ كَالْفَخَّارِ (He has created man from dry clay, ringing like pottery... 55:14). The word insan [ man ] in this context refers unanimously to 'Adam (علیہ السلام) . The word salsal [ clay ] refers to the wet soil when it becomes dry and heavy. The word fakhkhar refers to the wet soil when it is baked.
رَبُّ الْمَشْرِقَيْنِ وَرَبُّ الْمَغْرِبَيْنِ (He is the Lord of both points of sunrise and both points of sunset...55:17) The sun rises at different cardinal points in the east in winter and in summer: Thus we have the two easts [ mashriqain ]. Similarly, the sun sets at different cardinal points in the west in winter and summer: Thus we have two wests [ maghribain ].
مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ (He has set forth the two seas that meet together...55:19). Literally, the verb maraja means 'to let loose'. The word bahrain [ two seas or two types of waters ] refers to sweet and salty waters. Allah has created two types of waters. In some places the two seas meet together, the samples of which are available in every region of the world. However, where the sweet and salty waters meet, there is a distinct barrier between the sweet and salty waters. In some cases, the two types of waters are seen distinctly in higher or lower position. If the salty water overrides the sweet water, the characteristics of the sweet water will not be spoiled; nor will the characteristics of the salty water be affected in any way if the sweet water overrides it. Thus the Qur'an states: مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ بَيْنَهُمَا بَرْزَخٌ لَّا يَبْغِيَانِ He has set forth the two seas that meet together, while between them there is a barrier they do not transgress....55:20)