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AR-RAHMAN

Allah, the Most Gracious

The All-merciful

THE MOST GRACIOUS

The Compassionate.

The Most Beneficent (Allah)!

The Compassionate.

The Merciful One

Ar-Rahman!

The Beneficent

The All-beneficent

The Merciful

The Most Merciful

The Beneficent (God)

The Beneficent Allah,

A<b>l</b>rra<u>h</u>m<u>a</u>n<b>u</b>

The Merciful

(Allah) Most Gracious!

55

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ ٱلرَّحْمَٰنُ

The Merciful one, possessor of vast mercy.

The Merciful one, possessor of vast mercy.

<p>Linkage of the Surah and the Wisdom of Repeating the words, 'Which of the bounties of your Lord will you deny?'</p><p>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.</p><p>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.</p><p>Was Surah Ar-Rahman Revealed in Makkah or Madinah?</p><p>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 ﷺ recited this Surah before some people who remained silent. The Holy Prophet ﷺ said:</p><p>"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</p><p>we deny, our Lord! All praise is due to You'.</p><p>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 ﷺ 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.</p><p>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.</p><p>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.</p><p>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.</p>

Linkage of the Surah and the Wisdom of Repeating the words, '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 ﷺ recited this Surah before some people who remained silent. The Holy Prophet ﷺ 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 dowe 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 ﷺ 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.

<h2 class="title">Which was revealed in Makkah</h2><p>Imam Ahmad recorded that Zirr said that a man said to Ibn Mas`ud: "How is this recited: "Ma'in Ghayri Yasin or Asin" He asked him, "Are you that proficient in reciting the whole Qur'an" He replied, "I recite the Mufassal section in one Rak`ah." So he said, "Woe to you! Do you recite the Qur'an in haste, as if it is poetry I know that the Prophet used to recite two Surahs from the beginning of the Mufassal section (in one Rak`ah)." And Ibn Mas`ud considered Surat Ar-Rahman to be the beginning of the Mufassal section. Abu `Isa At-Tirmidhi recorded that Jabir said, "The Messenger of Allah went to his Companions and recited Surat Ar-Rahman from beginning to end for them, but they did not say anything. The Prophet said,</p><div class="text_uthmani arabic">«لَقَدْ قَرَأْتُهَا عَلَى الْجِنِّ لَيْلَةَ الْجِنِّ فَكَانُوا أَحْسَنَ مَرْدُودًا مِنْكُمْ، كُنْتُ كُلَّمَا أَتَيْتُ عَلَى قَوْلِهِ:</div><div class="text_uthmani arabic">فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ </div><div class="text_uthmani arabic">قَالُوا: لَا بِشَيْءٍ مِنْ نِعَمِكَ رَبَّنَا نُكَذِّبُ فَلَكَ الْحَمْد»</div><p>(I recited it to the Jinns, on the night of the Jinns and their response was better than yours! Whenever I recited Allah's statement: (Then which of the blessings of your Lord will you both deny)( They said, "None of Your favors do we deny, our Lord! All praise is due to you.") At-Tirmidhi recorded it and he said, "This Hadith is Gharib." Al-Hafiz Abu Bakr Al-Bazzar also collected this Hadith. Abu Ja`far Ibn Jarir recorded that `Abdullah bin `Umar said that the Messenger of Allah recited Surat Ar-Rahman, or it was recited before him, and he said,</p><div class="text_uthmani arabic">«مَا لِيَ أَسْمَعُ الْجِنَّ أَحْسَنَ جَوَابًا لِرَبِّهَا مِنْكُمْ؟»</div><p>(Why do I hear the Jinn giving a better response to their Lord than you) They said, "Why is that, O Allah's Messenger" He said,</p><div class="text_uthmani arabic">«مَا أَتَيْتُ عَلَى قَوْلِ اللهِ تَعَالَى:</div><div class="text_uthmani arabic">فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ </div><div class="text_uthmani arabic">إِلَّا قَالَتِ الْجِنُّ: لَا بِشَيْءٍ مِنْ نِعَمِ رَبِّنَا نُكَذِّب»</div><p>(Whenever I recited the statement of Allah the Exalted, (Then which of the blessings of your Lord will you both deny)( The Jinn responded by saying, "None of the favors of our Lord do we deny.")" Al-Hafiz Al-Bazzar also collected this Hadith.</p><div class="text_uthmani arabic">بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ </div><p>In the Name of Allah, the Most Gracious, the Most Merciful.</p><h2 class="title">Ar-Rahman revealed and taught the Qur'an</h2><p>Allah informs of His favors and His mercy for His creatures, for He revealed the Qur'an to His servants, He made memorizing and understanding of it easy for those on whom He has bestowed His mercy,</p><div class="text_uthmani arabic">الرَّحْمَـنُ - عَلَّمَ الْقُرْءَانَ - خَلَقَ الإِنسَـنَ - عَلَّمَهُ البَيَانَ </div><p>(Ar-Rahman! He has taught the Qur'an. He created man. He taught him Al-Bayan.) Al-Hasan said: "Eloquent speech." This refers to Allah teaching the Qur'an, that is, teaching the servants how to recite it by making it easy for them to speak and pronounce letters with the various parts of the mouth, such as the alveolar bridge, the tongue and the lips</p><h2 class="title">Among Allah's Signs: the Sun, the Moon, the Sky and the Earth</h2><p>Allah said,</p><div class="text_uthmani arabic">الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ </div><p>(The sun and the moon (run) on fixed courses.) They move in their orbit in perfect succession, according to precise calculation that is never delayed nor disturbed,</p><div class="text_uthmani arabic">لاَ الشَّمْسُ يَنبَغِى لَهَآ أَن تدْرِكَ القَمَرَ وَلاَ الَّيْلُ سَابِقُ النَّهَارِ وَكُلٌّ فِى فَلَكٍ يَسْبَحُونَ </div><p>(It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit.)(36:40),</p><div class="text_uthmani arabic">فَالِقُ الإِصْبَاحِ وَجَعَلَ الَّيْلَ سَكَناً وَالشَّمْسَ وَالْقَمَرَ حُسْبَاناً ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ </div><p>((He is the) Cleaver of the daybreak. He has appointed the night for resting, and the sun and the moon for calculating. Such is the measuring of the Almighty, the All-Knowing.) (6:96), Allah said,</p><div class="text_uthmani arabic">وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ </div><p>(And the Najm and the trees prostrating.) Ibn Jarir commented, "Scholars of Tafsir disagreed over the meaning of Allah's statement, `And the Najm.' They agreed, however, that the trees mentioned here are those that stand on trunks."`Ali bin Abi Talhah reported that Ibn `Abbas said, "An-Najm refers to the plants that lay on the ground." Similar was said by Sa`id bin Jubayr, As-Suddi and Sufyan Ath-Thawri. This is what Ibn Jarir preferred, may Allah have mercy upon him. Mujahid said, "An-Najm (the star); the one that is in the sky." Al-Hasan and Qatadah said similarly. This is the saying that is the most obvious, and Allah knows best, for Allah the Exalted said,</p><div class="text_uthmani arabic">أَلَمْ تَرَ أَنَّ اللَّهَ يَسْجُدُ لَهُ مَن فِى السَّمَـوَتِ وَمَن فِى الاٌّرْضِ وَالشَّمْسُ وَالْقَمَرُ وَالنُّجُومُ وَالْجِبَالُ وَالشَّجَرُ وَالدَّوَآبُّ وَكَثِيرٌ مِّنَ النَّاسِ</div><p>(See you not that whoever is in the heavens and whoever is on the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and the moving creatures, and many of mankind prostrate themselves to Allah.)(22:18) Allah's statement,</p><div class="text_uthmani arabic">وَالسَّمَآءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ </div><p>(And the heaven He has raised high, and He has set up the balance.) meaning the justice, as He said in another Ayah,</p><div class="text_uthmani arabic">لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَـتِ وَأَنزَلْنَا مَعَهُمُ الْكِتَـبَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ</div><p>(Indeed, We have sent Our Messengers with clear proofs, and sent down with them the Book and the balance that mankind may keep up equity.)(57:25) Allah said here,</p><div class="text_uthmani arabic">أَلاَّ تَطْغَوْاْ فِى الْمِيزَانِ </div><p>(In order that you may not transgress the balance.) meaning, He created the heavens and earth in justice and truth so that everything is founded on, and observing, justice and truth. Allah's statement,</p><div class="text_uthmani arabic">وَأَقِيمُواْ الْوَزْنَ بِالْقِسْطِ وَلاَ تُخْسِرُواْ الْمِيزَانَ </div><p>(And observe the weight with equity and do not make the balance deficient.) meaning, do not cheat in the weights and measures, but rather observe justice and fairness,</p><div class="text_uthmani arabic">وَزِنُواْ بِالْقِسْطَاسِ الْمُسْتَقِيمِ </div><p>(And weigh with the true and straight balance.)(26:182) Allah said,</p><div class="text_uthmani arabic">وَالاٌّرْضَ وَضَعَهَا لِلاٌّنَامِ </div><p>(And the earth He has put down (laid) for Al-Ana'm.) Allah raised the heavens and put down, or laid, the earth and balanced it with firm mountains, so that it would be stable for its residents that live on it, i.e. the various types and kinds of creatures, different in species, shape, color and language. Ibn `Abbas, Mujahid, Qatadah and Ibn Zayd said that Al-An'am means the creatures.</p><div class="text_uthmani arabic">فِيهَا فَـكِهَةٌ</div><p>(Therein are fruits,) of various colors, taste and scent,</p><div class="text_uthmani arabic">وَالنَّخْلُ ذَاتُ الاٌّكْمَامِ</div><p>(and date palms producing Akmam.) Allah mentioned the date tree here specifically because of its benefit, both fresh and dry. Ibn Jurayj reported that Ibn `Abbas said said Al-Akmam, means sheathed fruit stalks. Similar was said by more than one of the scholars of Tafsir, it refers to the stalks that the seeds grow in to become a cluster of dates, unripe green dates then they ripen and ripen more. Allah said,</p><div class="text_uthmani arabic">وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ </div><p>(And also corn, with (its) `Asf, and Rayhan.) `Ali bin Abi Talhah said that Ibn `Abbas said that in,</p><div class="text_uthmani arabic">وَالْحَبُّ ذُو الْعَصْفِ</div><p>(And also corn, with (its) `Asf), `Asf means straw." Al-`Awfi reported from Ibn `Abbas, "`Asf is green leaves cut from the stem, so it is called `Asf when it dries out." Similarly, Qatadah, Ad-Dahhak and Abu Malik said that `Asf means straw. Ibn `Abbas, Mujahid and others said that Rayhan means leaves, while Al-Hasan said that it means sweet-scented plants. `Ali bin Abi Talhah reported that Ibn `Abbas said that Rayhan means green leaves. The meanings here, and Allah knows best, are the various crops that produce straw, such as wheat and barley, and Rayhan are the leaves that grow on the stems.</p><h2 class="title">Mankind is surrounded by Allah's Favors</h2>Allah said,<div class="text_uthmani arabic">وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ </div><p>(13. Then which of the blessings of your Lord will you both deny)</p><p> meaning, "O mankind and Jinn,which of the favors that Allah has given to you do you deny" Muj ahid and others said this, and itis apparent when one reads what comes af ter it . Meaning the favors that are obvious to youwhile you are surrounded by them, you cannot deny or rej ect them. So we say, just as thebelievers among the Jinns said, "O Allah! None of Your favors do we deny. All praise is due toYou. " Ibn ` Abbas used to say, "Nay, our Lord! " meaning, "None of Your favors do we deny. "</p>

Which was revealed in MakkahImam Ahmad recorded that Zirr said that a man said to Ibn Mas`ud: "How is this recited: "Ma'in Ghayri Yasin or Asin" He asked him, "Are you that proficient in reciting the whole Qur'an" He replied, "I recite the Mufassal section in one Rak`ah." So he said, "Woe to you! Do you recite the Qur'an in haste, as if it is poetry I know that the Prophet used to recite two Surahs from the beginning of the Mufassal section (in one Rak`ah)." And Ibn Mas`ud considered Surat Ar-Rahman to be the beginning of the Mufassal section. Abu `Isa At-Tirmidhi recorded that Jabir said, "The Messenger of Allah went to his Companions and recited Surat Ar-Rahman from beginning to end for them, but they did not say anything. The Prophet said,«لَقَدْ قَرَأْتُهَا عَلَى الْجِنِّ لَيْلَةَ الْجِنِّ فَكَانُوا أَحْسَنَ مَرْدُودًا مِنْكُمْ، كُنْتُ كُلَّمَا أَتَيْتُ عَلَى قَوْلِهِ:فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ قَالُوا: لَا بِشَيْءٍ مِنْ نِعَمِكَ رَبَّنَا نُكَذِّبُ فَلَكَ الْحَمْد»(I recited it to the Jinns, on the night of the Jinns and their response was better than yours! Whenever I recited Allah's statement: (Then which of the blessings of your Lord will you both deny)( They said, "None of Your favors do we deny, our Lord! All praise is due to you.") At-Tirmidhi recorded it and he said, "This Hadith is Gharib." Al-Hafiz Abu Bakr Al-Bazzar also collected this Hadith. Abu Ja`far Ibn Jarir recorded that `Abdullah bin `Umar said that the Messenger of Allah recited Surat Ar-Rahman, or it was recited before him, and he said,«مَا لِيَ أَسْمَعُ الْجِنَّ أَحْسَنَ جَوَابًا لِرَبِّهَا مِنْكُمْ؟»(Why do I hear the Jinn giving a better response to their Lord than you) They said, "Why is that, O Allah's Messenger" He said,«مَا أَتَيْتُ عَلَى قَوْلِ اللهِ تَعَالَى:فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ إِلَّا قَالَتِ الْجِنُّ: لَا بِشَيْءٍ مِنْ نِعَمِ رَبِّنَا نُكَذِّب»(Whenever I recited the statement of Allah the Exalted, (Then which of the blessings of your Lord will you both deny)( The Jinn responded by saying, "None of the favors of our Lord do we deny.")" Al-Hafiz Al-Bazzar also collected this Hadith.بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful.Ar-Rahman revealed and taught the Qur'anAllah informs of His favors and His mercy for His creatures, for He revealed the Qur'an to His servants, He made memorizing and understanding of it easy for those on whom He has bestowed His mercy,الرَّحْمَـنُ - عَلَّمَ الْقُرْءَانَ - خَلَقَ الإِنسَـنَ - عَلَّمَهُ البَيَانَ (Ar-Rahman! He has taught the Qur'an. He created man. He taught him Al-Bayan.) Al-Hasan said: "Eloquent speech." This refers to Allah teaching the Qur'an, that is, teaching the servants how to recite it by making it easy for them to speak and pronounce letters with the various parts of the mouth, such as the alveolar bridge, the tongue and the lipsAmong Allah's Signs: the Sun, the Moon, the Sky and the EarthAllah said,الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ (The sun and the moon (run) on fixed courses.) They move in their orbit in perfect succession, according to precise calculation that is never delayed nor disturbed,لاَ الشَّمْسُ يَنبَغِى لَهَآ أَن تدْرِكَ القَمَرَ وَلاَ الَّيْلُ سَابِقُ النَّهَارِ وَكُلٌّ فِى فَلَكٍ يَسْبَحُونَ (It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit.)(36:40),فَالِقُ الإِصْبَاحِ وَجَعَلَ الَّيْلَ سَكَناً وَالشَّمْسَ وَالْقَمَرَ حُسْبَاناً ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ ((He is the) Cleaver of the daybreak. He has appointed the night for resting, and the sun and the moon for calculating. Such is the measuring of the Almighty, the All-Knowing.) (6:96), Allah said,وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ (And the Najm and the trees prostrating.) Ibn Jarir commented, "Scholars of Tafsir disagreed over the meaning of Allah's statement, `And the Najm.' They agreed, however, that the trees mentioned here are those that stand on trunks."`Ali bin Abi Talhah reported that Ibn `Abbas said, "An-Najm refers to the plants that lay on the ground." Similar was said by Sa`id bin Jubayr, As-Suddi and Sufyan Ath-Thawri. This is what Ibn Jarir preferred, may Allah have mercy upon him. Mujahid said, "An-Najm (the star); the one that is in the sky." Al-Hasan and Qatadah said similarly. This is the saying that is the most obvious, and Allah knows best, for Allah the Exalted said,أَلَمْ تَرَ أَنَّ اللَّهَ يَسْجُدُ لَهُ مَن فِى السَّمَـوَتِ وَمَن فِى الاٌّرْضِ وَالشَّمْسُ وَالْقَمَرُ وَالنُّجُومُ وَالْجِبَالُ وَالشَّجَرُ وَالدَّوَآبُّ وَكَثِيرٌ مِّنَ النَّاسِ(See you not that whoever is in the heavens and whoever is on the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and the moving creatures, and many of mankind prostrate themselves to Allah.)(22:18) Allah's statement,وَالسَّمَآءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ (And the heaven He has raised high, and He has set up the balance.) meaning the justice, as He said in another Ayah,لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَـتِ وَأَنزَلْنَا مَعَهُمُ الْكِتَـبَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ(Indeed, We have sent Our Messengers with clear proofs, and sent down with them the Book and the balance that mankind may keep up equity.)(57:25) Allah said here,أَلاَّ تَطْغَوْاْ فِى الْمِيزَانِ (In order that you may not transgress the balance.) meaning, He created the heavens and earth in justice and truth so that everything is founded on, and observing, justice and truth. Allah's statement,وَأَقِيمُواْ الْوَزْنَ بِالْقِسْطِ وَلاَ تُخْسِرُواْ الْمِيزَانَ (And observe the weight with equity and do not make the balance deficient.) meaning, do not cheat in the weights and measures, but rather observe justice and fairness,وَزِنُواْ بِالْقِسْطَاسِ الْمُسْتَقِيمِ (And weigh with the true and straight balance.)(26:182) Allah said,وَالاٌّرْضَ وَضَعَهَا لِلاٌّنَامِ (And the earth He has put down (laid) for Al-Ana'm.) Allah raised the heavens and put down, or laid, the earth and balanced it with firm mountains, so that it would be stable for its residents that live on it, i.e. the various types and kinds of creatures, different in species, shape, color and language. Ibn `Abbas, Mujahid, Qatadah and Ibn Zayd said that Al-An'am means the creatures.فِيهَا فَـكِهَةٌ(Therein are fruits,) of various colors, taste and scent,وَالنَّخْلُ ذَاتُ الاٌّكْمَامِ(and date palms producing Akmam.) Allah mentioned the date tree here specifically because of its benefit, both fresh and dry. Ibn Jurayj reported that Ibn `Abbas said said Al-Akmam, means sheathed fruit stalks. Similar was said by more than one of the scholars of Tafsir, it refers to the stalks that the seeds grow in to become a cluster of dates, unripe green dates then they ripen and ripen more. Allah said,وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ (And also corn, with (its) `Asf, and Rayhan.) `Ali bin Abi Talhah said that Ibn `Abbas said that in,وَالْحَبُّ ذُو الْعَصْفِ(And also corn, with (its) `Asf), `Asf means straw." Al-`Awfi reported from Ibn `Abbas, "`Asf is green leaves cut from the stem, so it is called `Asf when it dries out." Similarly, Qatadah, Ad-Dahhak and Abu Malik said that `Asf means straw. Ibn `Abbas, Mujahid and others said that Rayhan means leaves, while Al-Hasan said that it means sweet-scented plants. `Ali bin Abi Talhah reported that Ibn `Abbas said that Rayhan means green leaves. The meanings here, and Allah knows best, are the various crops that produce straw, such as wheat and barley, and Rayhan are the leaves that grow on the stems.Mankind is surrounded by Allah's FavorsAllah said,وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ (13. Then which of the blessings of your Lord will you both deny) meaning, "O mankind and Jinn,which of the favors that Allah has given to you do you deny" Muj ahid and others said this, and itis apparent when one reads what comes af ter it . Meaning the favors that are obvious to youwhile you are surrounded by them, you cannot deny or rej ect them. So we say, just as thebelievers among the Jinns said, "O Allah! None of Your favors do we deny. All praise is due toYou. " Ibn ` Abbas used to say, "Nay, our Lord! " meaning, "None of Your favors do we deny. "

Bestowed the Qur'an,

Has taught the Qur’an to His beloved Prophet (Mohammed – peace and blessings be upon him).

has taught the Koran.

has imparted this Qur’an [unto man].

Hath taught the Qur'an.

Has taught (you mankind) the Quran (by His Mercy).

Has taught the Quran.

has taught the Qur'an,

He has taught the Qur'an.

Hath made known the Qur'an.

has taught the Quran.

has taught the Koran.

Taught the Qur'an,

has taught the Quran to (Muhammad).

Taught the Quran.

AAallama alqur<u>a</u>n<b>a</b>

who taught the Quran --

It is He Who has taught the Qur'an.

55

عَلَّمَ ٱلْقُرْءَانَ

He taught the Qur’ān to people by making its memorization easy and facilitating the understanding of its meanings.

He taught the Qur’ān to people by making its memorization easy and facilitating the understanding of its meanings.

<p>Grammatically speaking, the verb عَلَّمَ ` allama [ to teach ] requires two objects, the direct and the indirect: [ 1] that of which the knowledge is imparted; and [ 2] he to whom the knowledge is imparted. Here the first object [ the Holy Qur'an ] is explicitly stated, but the second object is not. Some of the exegetes express the view that the second object is the Messenger of Allah ﷺ who was taught the Qur'an directly by Allah, and through him the entire creation. It is possible to look at it from another point of view: The purpose of the Holy Qur'an is to give guidance to the entire creation of Allah, and to teach them good morals and the righteous deeds. Therefore, no particular object has been specified. The fact that the second object has not been explicitly specified indicates its generality, that is, it refers to the totality of human beings.</p>

Grammatically speaking, the verb عَلَّمَ ` allama [ to teach ] requires two objects, the direct and the indirect: [ 1] that of which the knowledge is imparted; and [ 2] he to whom the knowledge is imparted. Here the first object [ the Holy Qur'an ] is explicitly stated, but the second object is not. Some of the exegetes express the view that the second object is the Messenger of Allah ﷺ who was taught the Qur'an directly by Allah, and through him the entire creation. It is possible to look at it from another point of view: The purpose of the Holy Qur'an is to give guidance to the entire creation of Allah, and to teach them good morals and the righteous deeds. Therefore, no particular object has been specified. The fact that the second object has not been explicitly specified indicates its generality, that is, it refers to the totality of human beings.

Created man,

Has created Prophet Mohammed (peace and blessings be upon him) as the soul of mankind.

He created man

He has created man:

He created man.

He created man.

He created man.

has created man,

He created man.

He hath created man.

He created man,

He created the human

Created man,

He created the human being

He created man,

Khalaqa alins<u>a</u>n<b>a</b>

He created man

He has created man:

55

خَلَقَ ٱلْإِنسَٰنَ

He created man perfectly and formed him in the best manner.

He created man perfectly and formed him in the best manner.

<p>خَلَقَ الْإِنسَانَ عَلَّمَهُ الْبَيَانَ (He has created man. He has taught him [ how ] to express himself...55:4) Man's creation itself is a great boon of Allah and in the natural order of things he is first and foremost, so much so that even imparting the knowledge of the Qur'an, which is mentioned first, can only take place after his creation. However, the bounty of Qur'anic knowledge is mentioned first, and the creation of man later, because the fundamental object of man's creation is to impart to him the knowledge of the Holy Qur'an, and for him to follow its guidance as stated elsewhere in the Qur'an: وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ (And I did not create the Jinns and the human beings except that they should worship Me.) [ 51:56] Surely, worship without Divine guidance is not possible. The source of the Divine guidance is the Holy Qur'an. Thus Qur'anic knowledge is mentioned before man's creation.</p><p>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</p>

خَلَقَ الْإِنسَانَ عَلَّمَهُ الْبَيَانَ (He has created man. He has taught him [ how ] to express himself...55:4) Man's creation itself is a great boon of Allah and in the natural order of things he is first and foremost, so much so that even imparting the knowledge of the Qur'an, which is mentioned first, can only take place after his creation. However, the bounty of Qur'anic knowledge is mentioned first, and the creation of man later, because the fundamental object of man's creation is to impart to him the knowledge of the Holy Qur'an, and for him to follow its guidance as stated elsewhere in the Qur'an: وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ (And I did not create the Jinns and the human beings except that they should worship Me.) [ 51:56] Surely, worship without Divine guidance is not possible. The source of the Divine guidance is the Holy Qur'an. Thus Qur'anic knowledge is mentioned before man's creation.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

And taught him to express clearly.

Has taught him the knowledge of the past and the future.

and He has taught him the Explanation.

He has imparted unto him articulate thought and speech.

He taught distinctness.

He taught him eloquent speech.

And taught him clear expression.

and has taught him articulate speech.

He taught him Al-Bayan.

He hath taught him utterance.

[and] taught him articulate speech.

and taught him its pronunciation.

[And] taught him eloquence.

and has taught him intelligible speech.

Taught him the mode of expression.

AAallamahu albay<u>a</u>n<b>a</b>

and He taught him speech.

He has taught him speech (and intelligence).

55

عَلَّمَهُ ٱلْبَيَانَ

He taught him how to express what is within himself in speech and writing.

He taught him how to express what is within himself in speech and writing.

The sun and moon revolve to a computation;

The sun and the moon are scheduled.

The sun and the moon to a reckoning,

[At His behest] the sun and the moon run their appointed courses;

The sun and the moon are in a reckoning.

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

The sun and the moon move according to plan.

The sun and the moon follow a reckoning,

The sun and the moon (run) on fixed courses.

The sun and the moon are made punctual.

The sun and the moon are [disposed] calculatedly,

The sun and the moon to a reckoning.

The sun and the moon [move] by precise calculation,

The sun and moon rotate in a predestined orbit.

The sun and the moon follow a reckoning.

A<b>l</b>shshamsu wa<b>a</b>lqamaru bi<u>h</u>usb<u>a</u>n<b>in</b>

The sun and the moon move according to a fixed reckoning;

The sun and the moon follow courses (exactly) computed;

55

ٱلشَّمْسُ وَٱلْقَمَرُ بِحُسْبَانٍ

He fixed a perfectly calculated course for the sun and moon, to teach people the number of years and calculation.

He fixed a perfectly calculated course for the sun and moon, to teach people the number of years and calculation.

<p>Allah's Signs</p><p>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.</p><p>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.</p><p>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.</p>

Allah's Signsالشَّمْسُ 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.

And the grasses and the trees bow (to Him) in adoration.

And the plants and the trees prostrate (for Him).

and the stars and the trees bow themselves;

[before Him] prostrate them­selves the stars and the trees.

And the herbs and the trees do obe isance."

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

And the stars and the trees prostrate themselves.

and the stars and the trees all prostrate themselves,

And the Najm and the trees prostrating.

The stars and the trees prostrate.

and the herb and the tree prostrate [to Allah].

The stars and the trees prostrate themselves.

And the stars and trees prostrate.

The plants and trees prostrate before Him.

And the herbs and the trees do prostrate (to Him).

Wa<b>al</b>nnajmu wa<b>al</b>shshajaru yasjud<u>a</u>n<b>i</b>

the stars and the trees bend in prostration.

And the herbs and the trees - both (alike) prostrate in adoration.

55

وَٱلنَّجْمُ وَٱلشَّجَرُ يَسْجُدَانِ

Plants that do not have a stem and trees prostrate to Allah, (may He be glorified), in submission and surrender to Him.

Plants that do not have a stem and trees prostrate to Allah, (may He be glorified), in submission and surrender to Him.

<p>وَالنَّجْمُ وَالشَّجَرُ‌ يَسْجُدَانِ (And the vine and the tree both prostrate [ to Allah ]....55:6). The word najm refers to the 'plants having no stem' and the word shajar refers to any 'tree' with stems or trunk, twigs and branches. All of them prostrate to Allah. Sajdah or prostration is the supreme symbol of humility, respect, surrender and unconditional love and obedience of Allah. In this context, the verse means that Allah has assigned a specific task to every tree, plant, creeper, and their leaves and fruits for the benefit of mankind and they are performing their tasks without the slightest deviation from their assigned duties. The plants without stems and the trees humbly submit themselves to Allah's will. Verse [ 6], read along with the preceding verse [ 5], shows that everything, from the largest celestial body to the smallest plant, is subject to His laws manifest in nature. A little disturbance in or deviation from their set course would bring down in pieces the whole universe, which has been created for the service of man. It is inconceivable, therefore, that man for whose service this vast and complicated but perfectly regulated universe has been brought into being would have been created without a purpose. The life of man surely has a grand Divine aim to which repeated reference has been made in this entire Surah and in other parts of the Qur'an. There are two types of obedience: [ 1] obedience that is carried out by free will, as for instance, man and jinn are given free will to choose between obeying Allah's laws or disobeying them; and [ 2] all other creation of Allah are assigned specific tasks or duties to perform without any choice. The latter is referred to as ita’ ah takwiniyyah or jabriyyah 'compelled or coerced obedience'. In the current verse, the word sajdah refers to this type of 'obedience to Allah's laws in nature' where the natural objects have no choice.</p>

وَالنَّجْمُ وَالشَّجَرُ‌ يَسْجُدَانِ (And the vine and the tree both prostrate [ to Allah ]....55:6). The word najm refers to the 'plants having no stem' and the word shajar refers to any 'tree' with stems or trunk, twigs and branches. All of them prostrate to Allah. Sajdah or prostration is the supreme symbol of humility, respect, surrender and unconditional love and obedience of Allah. In this context, the verse means that Allah has assigned a specific task to every tree, plant, creeper, and their leaves and fruits for the benefit of mankind and they are performing their tasks without the slightest deviation from their assigned duties. The plants without stems and the trees humbly submit themselves to Allah's will. Verse [ 6], read along with the preceding verse [ 5], shows that everything, from the largest celestial body to the smallest plant, is subject to His laws manifest in nature. A little disturbance in or deviation from their set course would bring down in pieces the whole universe, which has been created for the service of man. It is inconceivable, therefore, that man for whose service this vast and complicated but perfectly regulated universe has been brought into being would have been created without a purpose. The life of man surely has a grand Divine aim to which repeated reference has been made in this entire Surah and in other parts of the Qur'an. There are two types of obedience: [ 1] obedience that is carried out by free will, as for instance, man and jinn are given free will to choose between obeying Allah's laws or disobeying them; and [ 2] all other creation of Allah are assigned specific tasks or duties to perform without any choice. The latter is referred to as ita’ ah takwiniyyah or jabriyyah 'compelled or coerced obedience'. In the current verse, the word sajdah refers to this type of 'obedience to Allah's laws in nature' where the natural objects have no choice.

He raised the sky and set the Balance

And Allah has raised the sky; and He has set the balance.

and heaven -- He raised it up, and set the Balance.

And the skies has He raised high, and has devised [for all things] a measure,

And the heaven! He hath elevated it, and He hath set the balance.

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

And the sky, He raised; and He set up the balance.

and He has raised up the heaven and has set a balance

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

And the sky He hath uplifted; and He hath set the measure,

He raised the heaven high and set up the balance,

He raised the heaven on high and set the scale.

And the heaven He raised and imposed the balance

He raised the heavens and set up everything in balance,

And the heaven, He raised it high, and He made the balance

Wa<b>al</b>ssam<u>a</u>a rafaAAah<u>a</u> wawa<u>d</u>aAAa almeez<u>a</u>n<b>a</b>

He raised the heavens and set up the measure,

And the Firmament has He raised high, and He has set up the Balance (of Justice),

55

وَٱلسَّمَآءَ رَفَعَهَا وَوَضَعَ ٱلْمِيزَانَ

He raised the sky above the earth as a roof for it. He established justice on earth and instructed His servants with it.

He raised the sky above the earth as a roof for it. He established justice on earth and instructed His servants with it.

<p>وَالسَّمَاءَ رَ‌فَعَهَا وَوَضَعَ الْمِيزَانَ (And He raised the sky high, and has placed the scale....55:7) The verbs rafa'a and wada` a are antonyms: rafa'a means 'to raise up' and wada'a means 'to put down'. The verse first describes that Allah has raised the heavens. This could have its obvious or outer meaning referring to the physical height of the sky, and it could also have its metaphorical meaning, referring to the high status of the heaven: In relation to the earth, the heaven occupies a higher position. Normally, the earth is understood to be the opposite of the heaven. From this point of view, the heaven and the earth are treated as opposites and mentioned throughout the Holy Qur'an in that way. Having described the high position of the heaven, the Qur'an goes on to describe that Allah has set the balance, but 'placing the scale' vis-a-vis 'raising the heaven' does not seem to form a suitable pair according to the linguistic norm. As a matter of fact, a closer analysis of the context indicates that the verse is describing the 'placing of the earth'. Three verses later, verse (10) reads وَالْأَرْ‌ضَ وَضَعَهَا لِلْأَنَامِ (And the earth is placed by Him for creatures...55:10) Thus the Qur'an is actually describing the heaven and the earth as opposites. In between the two, a third factor [ that of placing the scale ] is inserted for a sage reason. The wisdom in this seems to lie in the fact that the verses that follow lay stress on observing justice and fairness. They do not allow violation of rights and practice of injustice. Following the verses referring to 'raising the heaven' and 'placing the earth' are verses that describe the scale and enjoin the correct use of it. This implies that the ultimate purpose of creating the heaven and the earth was to establish justice, peace and harmony. Peace, safety, security and harmony cannot prevail on earth without establishing justice. Without justice, chaos, disorder, mischief and corruption will hold sway in the land. Allah, the Pure and the Most High, knows best!</p><p>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.</p>

وَالسَّمَاءَ رَ‌فَعَهَا وَوَضَعَ الْمِيزَانَ (And He raised the sky high, and has placed the scale....55:7) The verbs rafa'a and wada` a are antonyms: rafa'a means 'to raise up' and wada'a means 'to put down'. The verse first describes that Allah has raised the heavens. This could have its obvious or outer meaning referring to the physical height of the sky, and it could also have its metaphorical meaning, referring to the high status of the heaven: In relation to the earth, the heaven occupies a higher position. Normally, the earth is understood to be the opposite of the heaven. From this point of view, the heaven and the earth are treated as opposites and mentioned throughout the Holy Qur'an in that way. Having described the high position of the heaven, the Qur'an goes on to describe that Allah has set the balance, but 'placing the scale' vis-a-vis 'raising the heaven' does not seem to form a suitable pair according to the linguistic norm. As a matter of fact, a closer analysis of the context indicates that the verse is describing the 'placing of the earth'. Three verses later, verse (10) reads وَالْأَرْ‌ضَ وَضَعَهَا لِلْأَنَامِ (And the earth is placed by Him for creatures...55:10) Thus the Qur'an is actually describing the heaven and the earth as opposites. In between the two, a third factor [ that of placing the scale ] is inserted for a sage reason. The wisdom in this seems to lie in the fact that the verses that follow lay stress on observing justice and fairness. They do not allow violation of rights and practice of injustice. Following the verses referring to 'raising the heaven' and 'placing the earth' are verses that describe the scale and enjoin the correct use of it. This implies that the ultimate purpose of creating the heaven and the earth was to establish justice, peace and harmony. Peace, safety, security and harmony cannot prevail on earth without establishing justice. Without justice, chaos, disorder, mischief and corruption will hold sway in the land. Allah, the Pure and the Most High, knows best!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.

So that none may err against the scales,

In order that you may not corrupt the balance.

(Transgress not in the Balance,

so that you [too, O men,] might never transgress the measure [of what is right]:

That ye should not trespass in respect of the balance.

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

So do not transgress in the balance.

that you may not transgress in the balance,

In order that you may not transgress the balance.

That ye exceed not the measure,

declaring, ‘Do not infringe the balance!

Do not transgress the scales.

That you not transgress within the balance.

so that you would maintain justice.

That you may not be inordinate in respect of the measure.

All<u>a</u> ta<u>t</u>ghaw fee almeez<u>a</u>n<b>i</b>

so that you should not transgress the measure.

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

55

أَلَّا تَطْغَوْا۟ فِى ٱلْمِيزَانِ

He established justice so that you, O people, are not unjust and deceitful in weighing and measurement.

He established justice so that you, O people, are not unjust and deceitful in weighing and measurement.

<p>أَلَّا تَطْغَوْا فِي الْمِيزَانِ (so that you should not be wrongful in weighing....55:8). The earlier verse stated the creation of the scale, and this verse states the reason for its creation. The imperfect verb تَطْغَوْا tatghaw is derived from طُغیَان tughyan which stands for 'injustice'. Thus verses [ 7] and [ 8] put together mean: '[ The 'mizan or scale' has been created so that you may not transgress the balance and thus practice injustice'.</p>

أَلَّا تَطْغَوْا فِي الْمِيزَانِ (so that you should not be wrongful in weighing....55:8). The earlier verse stated the creation of the scale, and this verse states the reason for its creation. The imperfect verb تَطْغَوْا tatghaw is derived from طُغیَان tughyan which stands for 'injustice'. Thus verses [ 7] and [ 8] put together mean: '[ The 'mizan or scale' has been created so that you may not transgress the balance and thus practice injustice'.

And observe correct measure, weigh with justice, and not cheat the balance.

And establish the measures justly, nor decrease the due weight.

and weigh with justice, and skimp not in the Balance.)

weigh, therefore, [your deeds] with equity, and cut not the measure short!

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

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

But maintain the weights with justice, and do not violate the balance.

but weigh things equitably and skimp not in the balance.

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

But observe the measure strictly, nor fall short thereof.

Maintain the weights with justice, and do not shorten the balance!’

Give just weight and do not skimp the scales.

And establish weight in justice and do not make deficient the balance.

Therefore, maintain just measure and do not transgress against the Balance.

And keep up the balance with equity and do not make the measure deficient.

Waaqeemoo alwazna bi<b>a</b>lqis<u>t</u>i wal<u>a</u> tukhsiroo almeez<u>a</u>n<b>a</b>

Always measure with justice and do not give short measure.

So establish weight with justice and fall not short in the balance.

55

وَأَقِيمُوا۟ ٱلْوَزْنَ بِٱلْقِسْطِ وَلَا تُخْسِرُوا۟ ٱلْمِيزَانَ

Maintain the weighing justly between yourselves and do not give short weight or measure when you measure or weigh for others.

Maintain the weighing justly between yourselves and do not give short weight or measure when you measure or weigh for others.

<p>وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ (And observe the correct weight with fairness, ....55:9). The word قِسط qist literally means 'justice'. The meaning is obvious: 'And observe the weight with equity'.</p><p>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'.</p>

وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ (And observe the correct weight with fairness, ....55:9). The word قِسط qist literally means 'justice'. The meaning is obvious: 'And observe the weight with equity'.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'.

He positioned the earth for all the creatures:

And He appointed the earth for the creatures.

And earth -- He set it down for all beings,

And the earth has He spread out for all living beings,

And the earth! He hath lain it out for the creatures.

And the earth He has put for the creatures.

And the earth; He set up for the creatures.

And He has set up the earth for all beings.

And the earth He has put down (laid) for Al-An'am.

And the earth hath He appointed for (His) creatures,

And the earth—He laid it out for mankind.

He set down the earth for the creation.

And the earth He laid [out] for the creatures.

He spread out the earth for the people.

And the earth, He has set it for living creatures;

Wa<b>a</b>lar<u>d</u>a wa<u>d</u>aAAah<u>a</u> lilan<u>a</u>m<b>i</b>

He has laid out the earth for His creatures.

It is He Who has spread out the earth for (His) creatures:

55

وَٱلْأَرْضَ وَضَعَهَا لِلْأَنَامِ

He prepared the earth for the creation to settle on it.

He prepared the earth for the creation to settle on it.

<p>وَالْأَرْ‌ضَ وَضَعَهَا لِلْأَنَامِ (And the earth is placed by Him for creatures...55:10). The word 'anam with fatha [=a ] on the first letter on the grammatical measure of سَحَاب sahab, refers to all the creatures that are on the surface of the earth. Baidawi translates the word as 'everything having a soul'. Evidently, the word 'anam in the verse refers to mankind and the jinn, because only these two species of Allah's creation are obligated to observe the precepts of Shari` ah. Furthermore, they are addressed throughout the Surah. For instance in the refrain verse فَبِأَيِّ آلَاءِ رَ‌بِّكُمَا تُكَذِّبَانِ (So, [ 0 mankind and Jinn,] which of the bounties of your Lord will you deny?...55:13) The dual second person attached pronouns and the dual forms of the verbs second person sustained throughout Surah Ar-Rahman are addressed to Jinn and mankind.</p>

وَالْأَرْ‌ضَ وَضَعَهَا لِلْأَنَامِ (And the earth is placed by Him for creatures...55:10). The word 'anam with fatha [=a ] on the first letter on the grammatical measure of سَحَاب sahab, refers to all the creatures that are on the surface of the earth. Baidawi translates the word as 'everything having a soul'. Evidently, the word 'anam in the verse refers to mankind and the jinn, because only these two species of Allah's creation are obligated to observe the precepts of Shari` ah. Furthermore, they are addressed throughout the Surah. For instance in the refrain verse فَبِأَيِّ آلَاءِ رَ‌بِّكُمَا تُكَذِّبَانِ (So, [ 0 mankind and Jinn,] which of the bounties of your Lord will you deny?...55:13) The dual second person attached pronouns and the dual forms of the verbs second person sustained throughout Surah Ar-Rahman are addressed to Jinn and mankind.

There are fruits of all kinds on it, and date-palms with their clusters sheathed,

In which are fruits, and covered dates.

therein fruits, and palm-trees with sheaths,

with fruit thereon, and palm trees with sheathed clusters [of dates],

Therein are fruit and palm-trees sheathed.

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

In it are fruits, and palms in clusters.

Therein are fruit and palm-trees with their dates in sheaths,

Therein are fruits, date palms producing Akmam.

Wherein are fruit and sheathed palm-trees,

In it are fruits and date-palms with sheaths,

Therein are fruits and palm trees with sheaths,

Therein is fruit and palm trees having sheaths [of dates]

There exists all kinds of fruits, palm-trees with sheathed blossoms,

Therein is fruit and palms having sheathed clusters,

Feeh<u>a</u> f<u>a</u>kihatun wa<b>al</b>nnakhlu <u>tha</u>tu alakm<u>a</u>m<b>i</b>

On it are fruits and palm-trees with sheathed clusters [of dates],

Therein is fruit and date-palms, producing spathes (enclosing dates);

55

فِيهَا فَٰكِهَةٌ وَٱلنَّخْلُ ذَاتُ ٱلْأَكْمَامِ

It contains trees that produce fruit and date-palms that have receptacles that split open to reveal clusters.

It contains trees that produce fruit and date-palms that have receptacles that split open to reveal clusters.

<p>فِيهَا فَاكِهَةٌ (in which there are fruits ....55:11). The word فَاكِهَةٌ fakihah refers to fruits that are normally eaten after food for pleasure.</p><p>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'</p>

فِيهَا فَاكِهَةٌ (in which there are fruits ....55:11). The word فَاكِهَةٌ fakihah refers to fruits that are normally eaten after food for pleasure.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'

Grain with husk, and fragrant grasses.

And grain covered with husk, and fragrant flowers.

and grain in the blade, and fragrant herbs.

and grain growing tall on its stalks, and sweet-smelling plants.

And grain chaffed and other food.

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

And grains in the blades, and fragrant plants.

and a variety of corn with both husk and grain.

And also corn, with (its) `Asf, and Rayhan.

Husked grain and scented herb.

grain with husk, and fragrant herbs.

the grain in the blade; and aromatic herbs.

And grain having husks and scented plants.

grain with its husk and aromatic herbs.

And the grain with (its) husk and fragrance.

Wa<b>a</b>l<u>h</u>abbu <u>th</u>oo alAAa<u>s</u>fi wa<b>al</b>rray<u>ha</u>n<b>i</b>

and grains with their husk and fragrant plants.

Also corn, with (its) leaves and stalk for fodder, and sweet-smelling plants.

55

وَٱلْحَبُّ ذُو ٱلْعَصْفِ وَٱلرَّيْحَانُ

It contains grain with straw like wheat and barley and the different types of grain that you have been provided as food. It contains plants whose fragrances you find to be pleasant.

It contains grain with straw like wheat and barley and the different types of grain that you have been provided as food. It contains plants whose fragrances you find to be pleasant.

<p>وَالْحَبُّ ذُو الْعَصْفِ</p><p>(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.</p><p>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.</p>

وَالْحَبُّ ذُو الْعَصْفِ(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.

How many favours of your Lord will then both of you deny?

So O men and jinns! Which favour of your Lord will you deny?

O which of your Lord's bounties will you and you deny?

Which, then, of your Sustainer’s powers can you disavow?

Which, then, of the benefits of your Lord, will ye twain belie?

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

So which of your Lord’s marvels will you deny?

Which of the bounties of your Lord will you twain – you men and jinn – then deny?

Then which of the blessings of your Lord will you both deny

Which is it, of the favours of your Lord, that ye deny?

So which of your Lord’s bounties will you both deny?

Which favors of your Lord will you both (humans and jinn) belie?

So which of the favors of your Lord would you deny?

(Jinn and mankind) - which of the favors of your Lord do you deny?

Which then of the bounties of your Lord will you deny?

Fabiayyi <u>a</u>l<u>a</u>i rabbikum<u>a</u> tuka<u>thth</u>ib<u>a</u>n<b>i</b>

Which of your Lord's wonders would you deny?

Then which of the favours of your Lord will ye deny?

55

فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

<p>Mankind and Jinn are surrounded by Divine Bounties</p><p>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.</p>

Mankind and Jinn are surrounded by Divine Bountiesفَبِأَيِّ 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.

He created man of fermented clay dried tinkling hard like earthen ware,

He created man from clay like that of earthenware.

He created man of a clay like the potter's,

He has created man out of sounding clay, like pottery,

He created man of clay like, Unto pottery.

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

He created man from hard clay, like bricks.

He has created man from dry, rotten clay like the potter's,

He created man from sounding clay like the clay of pottery.

He created man of clay like the potter's,

He created man out of dry clay, like the potter’s,

He created the human from clay, like earthenware

He created man from clay like [that of] pottery.

He created the human being from clay like that used for pottery

He created man from dry clay like earthen vessels,

Khalaqa alins<u>a</u>na min <u>s</u>al<u>sa</u>lin ka<b>a</b>lfakhkh<u>a</u>r<b>i</b>

He has created man, from dry ringing clay, like the potter"s,

He created man from sounding clay like unto pottery,

55

خَلَقَ ٱلْإِنسَٰنَ مِن صَلْصَٰلٍ كَٱلْفَخَّارِ

He created Adam (peace be upon him) from dried clay that has a clatter like that of baked clay.

He created Adam (peace be upon him) from dried clay that has a clatter like that of baked clay.

<p>The Creation of Humans and Jinns</p><p>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.</p>

The Creation of Humans and Jinnsخَلَقَ 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.

<h2 class="title">The Creation of Humans and Jinns</h2><p>Allah mentions that He created mankind from clay, like that used in pottery, and created the Jinns from the tip of the flame of a smokeless fire. This was said by Ad-Dahhak from Ibn `Abbas. It was also said by `Ikrimah, Mujahid, Al-Hasan and Ibn Zayd. Al-`Awfi reported from Ibn `Abbas, "From the best part of the fire, from its smokeless flame." Imam Ahmad recorded that `A'ishah said that Allah's Messenger said,</p><div class="text_uthmani arabic">«خُلِقَتِ الْمَلَائِكَةُ مِنْ نُورٍ، وَخُلِقَ الْجَانُّ مِنْ مَارِجٍ مِنْ نَارٍ، وَخُلِقَ آدَمُ مِمَّا وُصِفَ لَكُم»</div><p>(The angels were created from light, the Jinns from a smokeless flame of fire, and `Adam from what was described to you.) Muslim also collected this Hadith. Allah's statement:</p><div class="text_uthmani arabic">فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ </div><p>(Then which of the blessings of your Lord will you both deny) was explained above.</p><h2 class="title">Allah is the Lord of the Two Easts and the Two Wests</h2><p>Allah said,</p><div class="text_uthmani arabic">رَبُّ الْمَشْرِقَيْنِ وَرَبُّ الْمَغْرِبَيْنِ </div><p>((He is) the Lord of the two easts and the Lord of the two wests.) meaning the sunrise of summer and winter and the sunset of summer and winter. Allah said in another Ayah,</p><div class="text_uthmani arabic">فَلاَ أُقْسِمُ بِرَبِّ الْمَشَـرِقِ وَالْمَغَـرِبِ</div><p>(So, I swear by the Lord of all the points of sunrise and sunset in the east and the west.)(70:40), referring to the different places from which the sun rises and then sets on people every day. Allah said in another Ayah,</p><div class="text_uthmani arabic">رَّبُّ الْمَشْرِقِ وَالْمَغْرِبِ لاَ إِلَـهَ إِلاَّ هُوَ فَاتَّخِذْهُ وَكِيلاً </div><p>(The Lord of the east and the west; none has the right to be worshipped but He. So take Him alone as a trustee.)(73:9), referring to the different places of sunrise and sunset and the benefits that this variation brings to the created, mankind and Jinns,</p><div class="text_uthmani arabic">فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ </div><p>(Then which of the blessings of your Lord will you both deny)</p><h2 class="title">Allah created Different Types of Water</h2><p>Allah said,</p><div class="text_uthmani arabic">مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ </div><p>(He has Maraja the two seas), or let them loose, according to Ibn `Abbas. Allah's statement,</p><div class="text_uthmani arabic">يَلْتَقِيَانِ</div><p>(meeting together.) Ibn Zayd said, "He prevents them from meeting by the dividing barrier He placed between them to separate them." The two seas are the fresh and salty waters, the former coming from running rivers. We discussed this topic in Surat Al-Furqan when explaining Allah's statement;</p><div class="text_uthmani arabic">وَهُوَ الَّذِى مَرَجَ الْبَحْرَيْنِ هَـذَا عَذْبٌ فُرَاتٌ وَهَـذَا مِلْحٌ أُجَاجٌ وَجَعَلَ بَيْنَهُمَا بَرْزَخاً وَحِجْراً مَّحْجُوراً </div><p>(And it is He Who has let free the two seas: one palatable and sweet, and the other salty and bitter; and He has set a barrier and a complete partition between them.)(25:53) Allah said,</p><div class="text_uthmani arabic">بَيْنَهُمَا بَرْزَخٌ لاَّ يَبْغِيَانِ </div><p>(Between them is a barrier which none of them can transgress.) meaning, He has placed a barrier of land between these two types of waters, so that they do not transgress upon each other, which would spoil the characteristics they were created with. Allah said,</p><div class="text_uthmani arabic">يَخْرُجُ مِنْهُمَا الُّلؤْلُؤُ وَالمَرْجَانُ </div><p>(Out of them both come out pearls and Al-Marjan. ) pearls are well-known. As for Marjan they say it means small pearls. Mujahid, Qatadah, Abu Ruzayn, Ad-Dahhak said it, and it has also been reported from `Ali. It was also said that it means large, precious pearls, this was mentioned by Ibn Jarir from some of the Salaf. Ibn Abi Hatim recorded from Ibn `Abbas who said, "When it rains, the oysters in the sea open their mouths. What falls in them, the drops, turns into pearls." Its chain of narrators is Sahih. Since this type of adornment is a favor from Allah to the people of earth, He reminded them of it,</p><div class="text_uthmani arabic">فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ </div><p>(Then which of the blessings of your Lord will you both deny) Allah said,</p><div class="text_uthmani arabic">وَلَهُ الْجَوَارِ الْمُنشَئَاتُ</div><p>(And His are Al-Jawar Al-Munsha'at), meaning the ships that float,</p><div class="text_uthmani arabic">فِى الْبَحْرِ</div><p>(in the seas), Mujahid said, "Whatever ship hoists a sail, it is from Munsha'at, if it does not hoist a sail, it is not from the Munsha'at." Qatadah said, "Al-Munsha'at means created." Others said that it is Al-Munshi'at meaning, "launched."</p><div class="text_uthmani arabic">كَالاٌّعْلَـمِ</div><p>(like A`lam.) This means, they are like mountains with their great size, and it also refers to the trade and commercial services they make possible, transporting cargo from one area to another and from one province to another. Ships provide various benefits for people, including transporting different types of goods they need. Therefore,</p><div class="text_uthmani arabic">فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ </div><p>(Then which of the blessings of your Lord will you both deny)</p><div class="text_uthmani arabic">كُلُّ مَنْ عَلَيْهَا فَانٍ - وَيَبْقَى وَجْهُ رَبِّكَ ذُو الْجَلْـلِ وَالإِكْرَامِ فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ </div>

The Creation of Humans and JinnsAllah mentions that He created mankind from clay, like that used in pottery, and created the Jinns from the tip of the flame of a smokeless fire. This was said by Ad-Dahhak from Ibn `Abbas. It was also said by `Ikrimah, Mujahid, Al-Hasan and Ibn Zayd. Al-`Awfi reported from Ibn `Abbas, "From the best part of the fire, from its smokeless flame." Imam Ahmad recorded that `A'ishah said that Allah's Messenger said,«خُلِقَتِ الْمَلَائِكَةُ مِنْ نُورٍ، وَخُلِقَ الْجَانُّ مِنْ مَارِجٍ مِنْ نَارٍ، وَخُلِقَ آدَمُ مِمَّا وُصِفَ لَكُم»(The angels were created from light, the Jinns from a smokeless flame of fire, and `Adam from what was described to you.) Muslim also collected this Hadith. Allah's statement:فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny) was explained above.Allah is the Lord of the Two Easts and the Two WestsAllah said,رَبُّ الْمَشْرِقَيْنِ وَرَبُّ الْمَغْرِبَيْنِ ((He is) the Lord of the two easts and the Lord of the two wests.) meaning the sunrise of summer and winter and the sunset of summer and winter. Allah said in another Ayah,فَلاَ أُقْسِمُ بِرَبِّ الْمَشَـرِقِ وَالْمَغَـرِبِ(So, I swear by the Lord of all the points of sunrise and sunset in the east and the west.)(70:40), referring to the different places from which the sun rises and then sets on people every day. Allah said in another Ayah,رَّبُّ الْمَشْرِقِ وَالْمَغْرِبِ لاَ إِلَـهَ إِلاَّ هُوَ فَاتَّخِذْهُ وَكِيلاً (The Lord of the east and the west; none has the right to be worshipped but He. So take Him alone as a trustee.)(73:9), referring to the different places of sunrise and sunset and the benefits that this variation brings to the created, mankind and Jinns,فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny)Allah created Different Types of WaterAllah said,مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ (He has Maraja the two seas), or let them loose, according to Ibn `Abbas. Allah's statement,يَلْتَقِيَانِ(meeting together.) Ibn Zayd said, "He prevents them from meeting by the dividing barrier He placed between them to separate them." The two seas are the fresh and salty waters, the former coming from running rivers. We discussed this topic in Surat Al-Furqan when explaining Allah's statement;وَهُوَ الَّذِى مَرَجَ الْبَحْرَيْنِ هَـذَا عَذْبٌ فُرَاتٌ وَهَـذَا مِلْحٌ أُجَاجٌ وَجَعَلَ بَيْنَهُمَا بَرْزَخاً وَحِجْراً مَّحْجُوراً (And it is He Who has let free the two seas: one palatable and sweet, and the other salty and bitter; and He has set a barrier and a complete partition between them.)(25:53) Allah said,بَيْنَهُمَا بَرْزَخٌ لاَّ يَبْغِيَانِ (Between them is a barrier which none of them can transgress.) meaning, He has placed a barrier of land between these two types of waters, so that they do not transgress upon each other, which would spoil the characteristics they were created with. Allah said,يَخْرُجُ مِنْهُمَا الُّلؤْلُؤُ وَالمَرْجَانُ (Out of them both come out pearls and Al-Marjan. ) pearls are well-known. As for Marjan they say it means small pearls. Mujahid, Qatadah, Abu Ruzayn, Ad-Dahhak said it, and it has also been reported from `Ali. It was also said that it means large, precious pearls, this was mentioned by Ibn Jarir from some of the Salaf. Ibn Abi Hatim recorded from Ibn `Abbas who said, "When it rains, the oysters in the sea open their mouths. What falls in them, the drops, turns into pearls." Its chain of narrators is Sahih. Since this type of adornment is a favor from Allah to the people of earth, He reminded them of it,فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny) Allah said,وَلَهُ الْجَوَارِ الْمُنشَئَاتُ(And His are Al-Jawar Al-Munsha'at), meaning the ships that float,فِى الْبَحْرِ(in the seas), Mujahid said, "Whatever ship hoists a sail, it is from Munsha'at, if it does not hoist a sail, it is not from the Munsha'at." Qatadah said, "Al-Munsha'at means created." Others said that it is Al-Munshi'at meaning, "launched."كَالاٌّعْلَـمِ(like A`lam.) This means, they are like mountains with their great size, and it also refers to the trade and commercial services they make possible, transporting cargo from one area to another and from one province to another. Ships provide various benefits for people, including transporting different types of goods they need. Therefore,فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny)كُلُّ مَنْ عَلَيْهَا فَانٍ - وَيَبْقَى وَجْهُ رَبِّكَ ذُو الْجَلْـلِ وَالإِكْرَامِ فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ

And created jinns from the white-hot flame of fire.

And created jinn from the flame of fire.

and He created the jinn of a smokeless fire.

whereas the invisible beings He has created out of a confusing flame of fire.

And He created the Jinn of a flame of fire.

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

And created the jinn from a fusion of fire.

and has created the jinn from the flame of fire.

And the Jinn He created from a smokeless flame of fire.

And the jinn did He create of smokeless fire.

and created the jinn out of a flame of a fire.

and He created the jinn from smokeless fire.

And He created the jinn from a smokeless flame of fire.

and jinn from the many colored flames of fire.

And He created the jinn of a flame of fire.

Wakhalaqa alj<u>a</u>nna min m<u>a</u>rijin min n<u>a</u>r<b>in</b>

and He created the jinns from a flame of fire.

And He created Jinns from fire free of smoke:

55

وَخَلَقَ ٱلْجَآنَّ مِن مَّارِجٍ مِّن نَّارٍ

He created the father of the jinn from a flame that is pure of smoke.

He created the father of the jinn from a flame that is pure of smoke.

<p>وَخَلَقَ الْجَانَّ مِن مَّارِ‌جٍ مِّن نَّارٍ‌ (and created Jann [ father of the Jinns ] from a smokeless flame of fire...55:15) The word جَانَّ - jann, refers to the class of beings called jinn'. The word مَّارِ‌جٍ marij refers to the ' smokeless flame of fire'. The major element in the creation of jinn is the smokeless flame of fire, just as the major element in the creation of man is dry sounding clay.</p>

وَخَلَقَ الْجَانَّ مِن مَّارِ‌جٍ مِّن نَّارٍ‌ (and created Jann [ father of the Jinns ] from a smokeless flame of fire...55:15) The word جَانَّ - jann, refers to the class of beings called jinn'. The word مَّارِ‌جٍ marij refers to the ' smokeless flame of fire'. The major element in the creation of jinn is the smokeless flame of fire, just as the major element in the creation of man is dry sounding clay.

How many favours of your Lord will you then deny?

So O men and jinns! Which favour of your Lord will you deny?

O which of your Lord's bounties will you and you deny?

Which, then, of your Sustainer’s powers can you disavow?

Which, then, of the benefits of your Lord will ye twain belie

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

So which of your Lord’s marvels will you deny?

Which of the wonders of your Lord's power will you twain – you men and jinn – then deny?

Then which of the blessings of your Lord will you both deny

Which is it, of the favours of your Lord, that ye deny?

So which of your Lord’s bounties will you both deny?

Which favors of your Lord will you both belie?

So which of the favors of your Lord would you deny?

(Jinn and mankind) - which of the favors of your Lord do you deny?

Which then of the bounties of your Lord will you deny?

Fabiayyi <u>a</u>l<u>a</u>i rabbikum<u>a</u> tuka<u>thth</u>ib<u>a</u>n<b>i</b>

Which of your Lord's wonders would you deny?

Then which of the favours of your Lord will ye deny?

55

فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

Lord of the two Easts, Lord of the two Wests.

Lord of both the Easts, and Lord of both the Wests!

Lord of the Two Easts, Lord of the Two Wests,

[He is] the Sustainer of the two farthest points of sunrise, and the Sustainer of the two farthest points of sunset.

He is Lord of the two easts and Lord of the two wests.

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

Lord of the two Easts and Lord of the two Wests.

Lord of the two easts and of the two wests is He.

The Lord of the two easts and the Lord of the two wests.

Lord of the two Easts, and Lord of the two Wests!

Lord of the two easts, and Lord of the two wests!

The Lord of the Two Easts, the Lord of the Two Wests.

[He is] Lord of the two sunrises and Lord of the two sunsets.

He is the Lord of the East and West through all seasons.

Lord of the East and Lord of the West.

Rabbu almashriqayni warabbu almaghribayn<b>i</b>

He is the Lord of the two easts and the Lord of the two wests.

(He is) Lord of the two Easts and Lord of the two Wests:

55

رَبُّ ٱلْمَشْرِقَيْنِ وَرَبُّ ٱلْمَغْرِبَيْنِ

Lord of the sun’s two points of rising and its two points of setting in winter and summer.

Lord of the sun’s two points of rising and its two points of setting in winter and summer.

<p>Allah is the Lord of the Two Points of Sunrise and the Two Points of Sunset</p><p>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 ].</p>

Allah is the Lord of the Two Points of Sunrise and the Two Points of Sunsetرَ‌بُّ 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 ].

How many favours of your Lord will then both of you deny?

So O men and jinns! Which favour of your Lord will you deny?

O which of your Lord's bounties will you and you deny?

Which, then, of your Sustain­er’s powers can you disavow?

Which, then, of the benefits of your Lord will ye twain belie?

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

So which of your Lord’s marvels will you deny?

Which of the powers of your Lord will you twain – you men and jinn – then deny?

Then which of the blessings of your Lord will you both deny

Which is it, of the favours of your Lord, that ye deny?

So which of your Lord’s bounties will you both deny?

Which favors of your Lord will you both belie?

So which of the favors of your Lord would you deny?

(Jinn and mankind) - which of the favors of your Lord do you then deny?

Which then of the bounties of your Lord will you deny?

Fabiayyi <u>a</u>l<u>a</u>i rabbikum<u>a</u> tuka<u>thth</u>ib<u>a</u>n<b>i</b>

Which of your Lord's wonders would you deny?

Then which of the favours of your Lord will ye deny?

55

فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

He has set two seas in motion that flow side by side together,

He has set flowing two seas that appear to meet.

He let forth the two seas that meet together,

He has given freedom to the two great bodies of water, so that they might meet:

He hath let loose the two seas.

He has let loosed the two seas (the salt water and the sweet) meeting together.

He merged the two seas, converging together.

He unleashed the two seas so that they merge together,

He has Maraja the two seas meeting together.

He hath loosed the two seas. They meet.

He merged the two seas, meeting each other.

He has let forth the two seas, they meet together,

He released the two seas, meeting [side by side];

He has made the two oceans meet each other,

He has made the two seas to flow freely (so that) they meet together:

Maraja alba<u>h</u>rayni yaltaqiy<u>a</u>n<b>i</b>

He has set the two oceans in motion, converging together.

He has let free the two bodies of flowing water, meeting together:

55

مَرَجَ ٱلْبَحْرَيْنِ يَلْتَقِيَانِ

Allah mixed the two seas, the salty and the sweet, that converge as far as the eye can see.

Allah mixed the two seas, the salty and the sweet, that converge as far as the eye can see.

<p>Allah created Different Types of Water</p><p>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)</p>

Allah created Different Types of Waterمَرَ‌جَ 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)

With an interstice between them which they cannot cross.

Whereas there is a barrier between them so they cannot encroach upon one another.

between them a barrier they do not overpass.

[yet] between them is a barrier which they may not transgress.

In-between the twain is a barrier which they pass not.

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

Between them is a barrier, which they do not overrun.

and yet there is a barrier between them which they may not overstep.

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

There is a barrier between them. They encroach not (one upon the other).

There is a barrier between them, which they do not overstep.

and between them is a barrier which they do not overpass.

Between them is a barrier [so] neither of them transgresses.

but has created a barrier between them so that they will not merge totally.

Between them is a barrier which they cannot pass.

Baynahum<u>a</u> barzakhun l<u>a</u> yabghiy<u>a</u>n<b>i</b>

Between them is a barrier, which they do not overrun.

Between them is a Barrier which they do not transgress:

55

بَيْنَهُمَا بَرْزَخٌ لَّا يَبْغِيَانِ

Between them is a barrier that prevents each one of them from transgressing over the other so that the sweet remains sweet and the salty remains salty.

Between them is a barrier that prevents each one of them from transgressing over the other so that the sweet remains sweet and the salty remains salty.

How many favours of your Lord will then both of you deny? --

So O men and jinns! Which favour of your Lord will you deny?

O which of your Lord's bounties will you and you deny?

Which, then, of your Sustainer’s powers can you disavow?

Which, then, of the benefits of your Lord will ye twain belie?

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

So which of your Lord’s marvels will you deny?

Which of the wonders of your Lord will you twain – you men and jinn – then deny?

Then which of the blessings of your Lord will you both deny

Which is it, of the favours of your Lord, that ye deny?

So which of your Lord’s bounties will you both deny?

Which favors of your Lord will you both belie?

So which of the favors of your Lord would you deny?

(Jinn and mankind) - which of the favors of your Lord do you then deny?

Which then of the bounties of your Lord will you deny?

Fabiayyi <u>a</u>l<u>a</u>i rabbikum<u>a</u> tuka<u>thth</u>ib<u>a</u>n<b>i</b>

Which of your Lord's wonders would you deny?

Then which of the favours of your Lord will ye deny?

55

فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

Out of them come pearls and coral.

Pearls and coral-stone come forth from them.

From them come forth the pearl and the coral.

Out of these two [bodies of water] come forth pearls, both great and small.

There come forth from the twain the pearl and the coral.

Out of them both come out pearl and coral.

From them emerge pearls and coral.

From these seas come forth pearls and coral.

Out of them both come out pearls and Al-Marjan.

There cometh forth from both of them the pearl and coral-stone.

From them emerge the pearl and the coral.

Pearls and corals come from both.

From both of them emerge pearl and coral.

From the two oceans comes pearls and coral.

There come forth from them pearls, both large and small.

Yakhruju minhum<u>a</u> alluluo wa<b>a</b>lmarj<u>a</u>n<b>u</b>

Pearls and corals come forth from both of them.

Out of them come Pearls and Coral:

55

يَخْرُجُ مِنْهُمَا ٱللُّؤْلُؤُ وَٱلْمَرْجَانُ

From these seas pearls and coral emerge.

From these seas pearls and coral emerge.

<p>يَخْرُ‌جُ مِنْهُمَا اللُّؤْلُؤُ وَالْمَرْ‌جَانُ (From both of them come forth the pearl and the coral....55:22). The meaning of لُّؤْلُؤُ lu'lu' is quite well-known, that is, 'pearl'. The word مَرْ‌جَانُ marjan too is one of the 'precious jewels or gems'. It is a hard substance formed from coral which has branches like trees. Both these precious jewels or gems are produced in the waters. It is generally understood that pearls and corals are both hunted or fished for in the salty waters, not in the fresh waters, whereas the verse states that they are fished for in both kinds of waters. It is possible to reconcile the verse with the general understanding: Pearls as well as corals originate in sweet waters where it is not easy to hunt for or from which to fish out the gems or jewels. The sweet waters flow into the salty waters where the substances are carried and deposited. The pearls and corals are brought out from there. Therefore, the source of the pearls and corals is said to be the salty seas.</p>

يَخْرُ‌جُ مِنْهُمَا اللُّؤْلُؤُ وَالْمَرْ‌جَانُ (From both of them come forth the pearl and the coral....55:22). The meaning of لُّؤْلُؤُ lu'lu' is quite well-known, that is, 'pearl'. The word مَرْ‌جَانُ marjan too is one of the 'precious jewels or gems'. It is a hard substance formed from coral which has branches like trees. Both these precious jewels or gems are produced in the waters. It is generally understood that pearls and corals are both hunted or fished for in the salty waters, not in the fresh waters, whereas the verse states that they are fished for in both kinds of waters. It is possible to reconcile the verse with the general understanding: Pearls as well as corals originate in sweet waters where it is not easy to hunt for or from which to fish out the gems or jewels. The sweet waters flow into the salty waters where the substances are carried and deposited. The pearls and corals are brought out from there. Therefore, the source of the pearls and corals is said to be the salty seas.

How many favours of your Lord will you then deny?

So O men and jinns! Which favour of your Lord will you deny?

O which of your Lord's bounties will you and you deny?

Which, then, of your Sustainer’s powers can you disavow?

Which, then, of the benefits of your Lord will ye twain belie?

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

So which of your Lord’s marvels will you deny?

Which of the wonders of your Lord's power will you twain – you men and jinn – then deny?

Then which of the blessings of your Lord will you both deny

Which is it, of the favours of your Lord, that ye deny?

So which of your Lord’s bounties will you both deny?

Which favors of your Lord will you both belie?

So which of the favors of your Lord would you deny?

(Jinn and mankind) - which of the favors of your Lord would you then deny?

Which then of the bounties of your Lord will you deny?

Fabiayyi <u>a</u>l<u>a</u>i rabbikum<u>a</u> tuka<u>thth</u>ib<u>a</u>ni

Which, of your Lord's wonders would you deny?

Then which of the favours of your Lord will ye deny?

55

فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

His are the high-sailed vessels in deep ocean like the mountains.

To Him only belong the sailing ships, raised above the sea like hills.

His too are the ships that run, raised up in the sea like land-marks.

And His are the lofty ships that sail like [floating] mountains through the seas.

His are the ships with elevated sails upon the sea like mountains.

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

His are the ships, raised above the sea like landmarks.

His are the ships, towering on the sea like mountains.

And His are Al-Jawar Al-Munsha'at, in the seas like A`lam.

His are the ships displayed upon the sea, like banners.

His are the sailing ships on the sea [appearing] like landmarks.

Also, His are the ships that run, raised up like mountains upon the sea.

And to Him belong the ships [with sails] elevated in the sea like mountains.

By His command, the ships with raised masts sail on the sea like mountains.

And His are the ships reared aloft in the sea like mountains.

Walahu aljaw<u>a</u>ri almunsha<u>a</u>tu fee alba<u>h</u>ri ka<b>a</b>laAAl<u>a</u>m<b>i</b>

His are the lofty ships, that rear aloft on the sea like mountains.

And His are the Ships sailing smoothly through the seas, lofty as mountains:

55

وَلَهُ ٱلْجَوَارِ ٱلْمُنشَـَٔاتُ فِى ٱلْبَحْرِ كَٱلْأَعْلَٰمِ

He, (may He be glorified), alone has control of the ships that sail on the oceans like mountains.

He, (may He be glorified), alone has control of the ships that sail on the oceans like mountains.

<p>وَلَهُ الْجَوَارِ‌ الْمُنشَآتُ فِي الْبَحْرِ‌ كَالْأَعْلَامِ (And His are the sailing ships raised up in the sea like mountains...55:24). The word جَوَارِی۔ jawari is the plural of جَارِیَہ - jariyah. One of its meanings is ship and that is the sense in which it is used in the current verse. The word مُنشَآتُ munsha'at is derived from نَشَأ nasha'a which means 'to rise up or high, be lofty'. Al-munsha'at thus refers to 'sails of the ships that are lofty'. The verse describes the wisdom of making the ship and its running on the surface of the water.</p>

وَلَهُ الْجَوَارِ‌ الْمُنشَآتُ فِي الْبَحْرِ‌ كَالْأَعْلَامِ (And His are the sailing ships raised up in the sea like mountains...55:24). The word جَوَارِی۔ jawari is the plural of جَارِیَہ - jariyah. One of its meanings is ship and that is the sense in which it is used in the current verse. The word مُنشَآتُ munsha'at is derived from نَشَأ nasha'a which means 'to rise up or high, be lofty'. Al-munsha'at thus refers to 'sails of the ships that are lofty'. The verse describes the wisdom of making the ship and its running on the surface of the water.

How many favours of your Lord will then both of you deny?

So O men and jinns! Which favour of your Lord will you deny?

O which of your Lord's bounties will you and you deny?

Which, then, of your Sustainer’s powers can you disavow?

Which, then, of the benefits of your Lord will ye twain belie?

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

So which of your Lord’s marvels will you deny?

Which of the favours of your Lord will you twain – you men and jinn – then deny?

Then which of the blessings of your Lord will you both deny

Which is it, of the favours of your Lord, that ye deny?

So which of your Lord’s bounties will you both deny?

Which favors of your Lord will you both belie?

So which of the favors of your Lord would you deny?

(Jinn and mankind) - which of the favors of your Lord do you then deny?

Which then of the bounties of your Lord will you deny?

Fabiayyi <u>a</u>l<u>a</u>i rabbikum<u>a</u> tuka<u>thth</u>ib<u>a</u>n<b>i</b>

Which of your Lord's wonders would you deny?

Then which of the favours of your Lord will ye deny?

55

فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

All that is on the earth is passing,

For everything on the earth is extinction.

All that dwells upon the earth is perishing,

All that lives on earth or in the heavens is bound to pass away:

Everyone that is thereon will Pass away.

Whatsoever is on it (the earth) will perish.

Everyone upon it is perishing.

All that is on earth will perish,

Whatsoever is on it (the earth) will perish.

Everyone that is thereon will pass away;

Everyone on it is ephemeral,

All that live on it will perish.

Everyone upon the earth will perish,

Everyone on earth is destined to die.

Everyone on it must pass away.

Kullu man AAalayh<u>a</u> f<u>a</u>n<b>in</b>

All that is on the earth is doomed to perish,

All that is on earth will perish:

55

كُلُّ مَنْ عَلَيْهَا فَانٍ

Every creation that is on the surface of the earth will inevitably perish.

Every creation that is on the surface of the earth will inevitably perish.

<p>Allah is the Ever-living, Free of all Need</p><p>كُلُّ مَنْ عَلَيْهَا فَانٍ وَيَبْقَىٰ وَجْهُ رَ‌بِّكَ ذُو الْجَلَالِ وَالْإِكْرَ‌امِ (Everyone who lives on it (the earth) has to perish, and your Lord's Countenance will remain, full of majesty, full of honour...55:26-27). The attached pronoun [ it ] refers to اَلاَرض al-ard [ the earth ] which has been explicitly mentioned antecedently in verse [ 10] وَالْأَرْ‌ضَ وَضَعَهَا لِلْأَنَامِ (And the earth is placed by Him for creatures). Furthermore, 'the earth' is one of those general things that can be referred to by a pronoun even if they are not mentioned explicitly as an antecedent. Verse [ 26] means that man and jinn that dwell on the earth are subject to decay and death. Jinn and man have specifically been singled out in this verse, because in this Surah these two species of Allah's creation are mainly addressed. This, however, does not necessarily imply that the heaven and the celestial beings are not perishable. In fact, on another occasion in the Qur'an Allah has stated in general terms: كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ (Everything is going to perish except His Face). (28:88)</p>

Allah is the Ever-living, Free of all Needكُلُّ مَنْ عَلَيْهَا فَانٍ وَيَبْقَىٰ وَجْهُ رَ‌بِّكَ ذُو الْجَلَالِ وَالْإِكْرَ‌امِ (Everyone who lives on it (the earth) has to perish, and your Lord's Countenance will remain, full of majesty, full of honour...55:26-27). The attached pronoun [ it ] refers to اَلاَرض al-ard [ the earth ] which has been explicitly mentioned antecedently in verse [ 10] وَالْأَرْ‌ضَ وَضَعَهَا لِلْأَنَامِ (And the earth is placed by Him for creatures). Furthermore, 'the earth' is one of those general things that can be referred to by a pronoun even if they are not mentioned explicitly as an antecedent. Verse [ 26] means that man and jinn that dwell on the earth are subject to decay and death. Jinn and man have specifically been singled out in this verse, because in this Surah these two species of Allah's creation are mainly addressed. This, however, does not necessarily imply that the heaven and the celestial beings are not perishable. In fact, on another occasion in the Qur'an Allah has stated in general terms: كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ (Everything is going to perish except His Face). (28:88)

<h2 class="title">Allah is the Ever Living, Free of all Need</h2><p>Allah states that all the residents of earth will perish and die. The residents of the heavens will die, except whomever Allah wills. Only Allah's Honorable Face will remain, because our Lord, the Exalted, the Blessed, is the Ever Living Who never dies. Qatadah said, "First, Allah mentioned His creatures and then He said that all of this will perish." And in the reported supplication: `O You the Ever Living Who sustains all that exists! O You Who created the heavens and the earth without precedence. O You, Who Owns the glory and the honor, none has the right to be worshipped except You. We seek refuge with Your mercy. Grant Us success in all of our matters. Please, do not abandon us to rely on ourselves even for an instant nor on any of Your creation." Ash-Sha`bi said, "When you have recited,</p><div class="text_uthmani arabic">كُلُّ مَنْ عَلَيْهَا فَانٍ </div><p>(Whatsoever is on it (the earth) will perish.) do not stop, continue reading,</p><div class="text_uthmani arabic">وَيَبْقَى وَجْهُ رَبِّكَ ذُو الْجَلْـلِ وَالإِكْرَامِ </div><p>(And the Face of your Lord Dhul-Jalal wal-Ikram will remain forever.)" This Ayah is similar to Allah's statement,</p><div class="text_uthmani arabic">كُلُّ شَىْءٍ هَالِكٌ إِلاَّ وَجْهَهُ</div><p>(Everything will perish save His Face.)(28:88) In this Ayah, Allah describes His Noble Face as being Dhul-Jalal wal-Ikram, indicating that He is Worthy of being revered, and thus, never defied; and obeyed, and thus, never disobeyed,</p><div class="text_uthmani arabic">وَاصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُم بِالْغَدَاةِ وَالْعَشِىِّ يُرِيدُونَ وَجْهَهُ</div><p>(And keep yourself patiently with those who call on their Lord morning and afternoon, seeking His Face.)(18:28), And as He said about those giving charity:</p><div class="text_uthmani arabic">إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ</div><p>(We feed you seeking Allah's Face only.)(76:9) Ibn `Abbas commented on the meaning of Dhul-Jalal wal-Ikram, by saying, "Owner of greatness and pride." After Allah stated that all of the inhabitants of the earth will die and end up in the Hereafter when He, Dhul-Jalal wal-Ikram, will judge them by His fair judgement, He said,</p><div class="text_uthmani arabic">فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ </div><p>(Then which of the blessings of your Lord will you both deny) Allah said,</p><div class="text_uthmani arabic">يَسْأَلُهُ مَن فِى السَّمَـوَتِ وَالاٌّرْضِ كُلَّ يَوْمٍ هُوَ فِى شَأْنٍ </div><p>(Whosoever is in the heavens and on the earth begs of Him. Every day He is (engaged) in some affair.) In this Ayah, Allah affirms that He is Rich, Free of all wants for anyone else and that all creatures stand in need of Him, in all conditions and situations. They all seek His help willingly or unwillingly. Everyday, He is engaged in some affair. Al-A`mash reported from Mujahid, from `Ubayd bin `Umayr,</p><div class="text_uthmani arabic">كُلَّ يَوْمٍ هُوَ فِى شَأْنٍ</div><p>(Every day He is (engaged) in some affair.) He said, "Of His affairs is that He answers the supplicant, or gives to the one requesting, or removing adversity, or cures the one seeking to be cured."</p>

Allah is the Ever Living, Free of all NeedAllah states that all the residents of earth will perish and die. The residents of the heavens will die, except whomever Allah wills. Only Allah's Honorable Face will remain, because our Lord, the Exalted, the Blessed, is the Ever Living Who never dies. Qatadah said, "First, Allah mentioned His creatures and then He said that all of this will perish." And in the reported supplication: `O You the Ever Living Who sustains all that exists! O You Who created the heavens and the earth without precedence. O You, Who Owns the glory and the honor, none has the right to be worshipped except You. We seek refuge with Your mercy. Grant Us success in all of our matters. Please, do not abandon us to rely on ourselves even for an instant nor on any of Your creation." Ash-Sha`bi said, "When you have recited,كُلُّ مَنْ عَلَيْهَا فَانٍ (Whatsoever is on it (the earth) will perish.) do not stop, continue reading,وَيَبْقَى وَجْهُ رَبِّكَ ذُو الْجَلْـلِ وَالإِكْرَامِ (And the Face of your Lord Dhul-Jalal wal-Ikram will remain forever.)" This Ayah is similar to Allah's statement,كُلُّ شَىْءٍ هَالِكٌ إِلاَّ وَجْهَهُ(Everything will perish save His Face.)(28:88) In this Ayah, Allah describes His Noble Face as being Dhul-Jalal wal-Ikram, indicating that He is Worthy of being revered, and thus, never defied; and obeyed, and thus, never disobeyed,وَاصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُم بِالْغَدَاةِ وَالْعَشِىِّ يُرِيدُونَ وَجْهَهُ(And keep yourself patiently with those who call on their Lord morning and afternoon, seeking His Face.)(18:28), And as He said about those giving charity:إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ(We feed you seeking Allah's Face only.)(76:9) Ibn `Abbas commented on the meaning of Dhul-Jalal wal-Ikram, by saying, "Owner of greatness and pride." After Allah stated that all of the inhabitants of the earth will die and end up in the Hereafter when He, Dhul-Jalal wal-Ikram, will judge them by His fair judgement, He said,فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny) Allah said,يَسْأَلُهُ مَن فِى السَّمَـوَتِ وَالاٌّرْضِ كُلَّ يَوْمٍ هُوَ فِى شَأْنٍ (Whosoever is in the heavens and on the earth begs of Him. Every day He is (engaged) in some affair.) In this Ayah, Allah affirms that He is Rich, Free of all wants for anyone else and that all creatures stand in need of Him, in all conditions and situations. They all seek His help willingly or unwillingly. Everyday, He is engaged in some affair. Al-A`mash reported from Mujahid, from `Ubayd bin `Umayr,كُلَّ يَوْمٍ هُوَ فِى شَأْنٍ(Every day He is (engaged) in some affair.) He said, "Of His affairs is that He answers the supplicant, or gives to the one requesting, or removing adversity, or cures the one seeking to be cured."

But abiding is the glory of your Lord, full of majesty and beneficence.

And everlasting is the Entity of your Lord, the Most Majestic and the Most Honourable.

yet still abides the Face of thy Lord, majestic, splendid.

but forever will abide thy Sustainer’s Self, full of majesty and glory.

And there will remain the countenance of thine Lord, Owner of Majesty and Beneficence.

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

But will remain the Presence of your Lord, Full of Majesty and Splendor.

only the Person of your Lord, full of majesty and splendour, will endure.

And the Face of your Lord Dhul-Jalal wal-Ikram will remain forever.

There remaineth but the Countenance of thy Lord of Might and Glory.

yet lasting is the majestic and munificent Face of your Lord.

Yet the Face of your Lord will abide forever, Majestic and Splendid.

And there will remain the Face of your Lord, Owner of Majesty and Honor.

Only the Supreme Essence of your Glorious and Gracious Lord will remain forever.

And there will endure for ever the person of your Lord, the Lord of glory and honor.

Wayabq<u>a</u> wajhu rabbika <u>th</u>oo aljal<u>a</u>li wa<b>a</b>likr<u>a</u>m<b>i</b>

while your Lord's own Self will remain full of majesty and glory.

But will abide (for ever) the Face of thy Lord,- full of Majesty, Bounty and Honour.

55

وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو ٱلْجَلَٰلِ وَٱلْإِكْرَامِ

The face of your Lord, O Messenger, the One of greatness, kindness and bounty for His servants, will remain and will never perish.

The face of your Lord, O Messenger, the One of greatness, kindness and bounty for His servants, will remain and will never perish.

<p>وَجْهُ رَ‌بِّكَ (...your Lord's Countenance ....55:27). The word wajh [ Face ], according to majority of the exegetes, stands for the 'Being of Allah'. The attached second person pronoun in rabb-i-ka [=your Lord ] refers to the Messenger of Allah ﷺ . It is a great honour for him that he should be remembered by Allah in special ways when praising him, as for instance, ` abduhu (His servant). Here, Allah, the Lord of lords, declares His direct special relationship with the Holy Prophet ﷺ and addresses him thus: rabb-i-ka [ your Lord ].</p><p>According to the well-known exegetes, the verse purports to convey that since everything [ including jinn and mankind ] dwelling on earth will be reduced to nothing, and the heavenly bodies all brought to naught, and the whole material universe made non-existent, still human reason demands that there should be a Being who should remain and who should never die. Such a Being is Allah Who created the whole universe and Who is the First and the Final Cause of all things. He alone will abide because He is Self-Subsisting, All-Sustaining, Independent and Besought of all.</p><p>The word fana' has two possible meanings: [ 1] everything is potentially subject to decay and death and is eventually destined to perish, having no capacity for permanence and immortality; and [ 2] all things will actually pass away on Doomsday.</p><p>Other exegetes have interpreted the phrases وَجْهُ رَ‌بِّكَ 'your Lord's Countenance' to mean 'your side', that is, out of all existent beings only those things will attain permanence that are on the side of Allah. This includes the Being of Allah and His Attributes. It also includes the actions and conditions of Allah's creation that remain firmly attached to Allah and is never separated from Him in any situation. In sum, the verse means: 'Everything that man, jinn and angels do for Allah's pleasure will remain under His care and protection and as such will attain permanence, never to perish.' This interpretation is supported by another verse: مَا عِندَكُمْ يَنفَدُ وَمَا عِندَ اللَّـهِ بَاقٍ (What is with you shall end and what is with Allah shall last....16:96). The phrase 'what is with you' refers to 'wealth and power, comfort and discomfort, love and hatred'. All these states and matters are transitory and must perish. The phrase 'what is with Allah' refers to 'man's actions and states which remain firmly attached to Allah and is never separated from Him in any situation are destined to last, never to perish. Allah, the Pure and Most Exalted, knows best!</p><p>ذُو الْجَلَالِ وَالْإِكْرَ‌امِ (...full of majesty, full of honour...55:27). In other words, the Lord is the Master of Greatness, Grandeur and Tremendousness. This is Allah's Majesty that overwhelms His creation and fills them with awe. The Lord is also the Master of Honour, signifying that those who benefit by the great favours Allah has bestowed upon them and walk in the path of truth and righteousness will be granted more favours by the Lord of Honour. Despite being the Lord of Greatness and Majesty, Allah is not like the worldly kings and rulers who would not pay attention to others or the indigent people. He grants their petition and invocation. The next verse [ to be analysed in the forthcoming paragraph ] bears testimony to this interpretation. The current phrase under discussion constitutes one of those special Attributes of Allah which if a suppliant were to invoke before calling upon Allah for help, protection, inspiration and a host of other things, the supplication will be readily granted as recorded in Tirmidhi, Nasa'i and Musnad of Ahmad. Ibn ` Amir, has transmitted that the Messenger of Allah ﷺ said: اَلِظُّوا بِیَا ذَا الجَلَال وَالاِکرَام (Persist [ in invoking Allah ] with '0 Lord of Majesty and Honour'." The imperative alizzu is derived from the infinitive ilzaz which means 'to continue firmly in some course of action'. [ Mazhari ]</p>

وَجْهُ رَ‌بِّكَ (...your Lord's Countenance ....55:27). The word wajh [ Face ], according to majority of the exegetes, stands for the 'Being of Allah'. The attached second person pronoun in rabb-i-ka [=your Lord ] refers to the Messenger of Allah ﷺ . It is a great honour for him that he should be remembered by Allah in special ways when praising him, as for instance, ` abduhu (His servant). Here, Allah, the Lord of lords, declares His direct special relationship with the Holy Prophet ﷺ and addresses him thus: rabb-i-ka [ your Lord ].According to the well-known exegetes, the verse purports to convey that since everything [ including jinn and mankind ] dwelling on earth will be reduced to nothing, and the heavenly bodies all brought to naught, and the whole material universe made non-existent, still human reason demands that there should be a Being who should remain and who should never die. Such a Being is Allah Who created the whole universe and Who is the First and the Final Cause of all things. He alone will abide because He is Self-Subsisting, All-Sustaining, Independent and Besought of all.The word fana' has two possible meanings: [ 1] everything is potentially subject to decay and death and is eventually destined to perish, having no capacity for permanence and immortality; and [ 2] all things will actually pass away on Doomsday.Other exegetes have interpreted the phrases وَجْهُ رَ‌بِّكَ 'your Lord's Countenance' to mean 'your side', that is, out of all existent beings only those things will attain permanence that are on the side of Allah. This includes the Being of Allah and His Attributes. It also includes the actions and conditions of Allah's creation that remain firmly attached to Allah and is never separated from Him in any situation. In sum, the verse means: 'Everything that man, jinn and angels do for Allah's pleasure will remain under His care and protection and as such will attain permanence, never to perish.' This interpretation is supported by another verse: مَا عِندَكُمْ يَنفَدُ وَمَا عِندَ اللَّـهِ بَاقٍ (What is with you shall end and what is with Allah shall last....16:96). The phrase 'what is with you' refers to 'wealth and power, comfort and discomfort, love and hatred'. All these states and matters are transitory and must perish. The phrase 'what is with Allah' refers to 'man's actions and states which remain firmly attached to Allah and is never separated from Him in any situation are destined to last, never to perish. Allah, the Pure and Most Exalted, knows best!ذُو الْجَلَالِ وَالْإِكْرَ‌امِ (...full of majesty, full of honour...55:27). In other words, the Lord is the Master of Greatness, Grandeur and Tremendousness. This is Allah's Majesty that overwhelms His creation and fills them with awe. The Lord is also the Master of Honour, signifying that those who benefit by the great favours Allah has bestowed upon them and walk in the path of truth and righteousness will be granted more favours by the Lord of Honour. Despite being the Lord of Greatness and Majesty, Allah is not like the worldly kings and rulers who would not pay attention to others or the indigent people. He grants their petition and invocation. The next verse [ to be analysed in the forthcoming paragraph ] bears testimony to this interpretation. The current phrase under discussion constitutes one of those special Attributes of Allah which if a suppliant were to invoke before calling upon Allah for help, protection, inspiration and a host of other things, the supplication will be readily granted as recorded in Tirmidhi, Nasa'i and Musnad of Ahmad. Ibn ` Amir, has transmitted that the Messenger of Allah ﷺ said: اَلِظُّوا بِیَا ذَا الجَلَال وَالاِکرَام (Persist [ in invoking Allah ] with '0 Lord of Majesty and Honour'." The imperative alizzu is derived from the infinitive ilzaz which means 'to continue firmly in some course of action'. [ Mazhari ]

How many favours of your Lord will you then deny?

So O men and jinns! Which favour of your Lord will you deny?

O which of your Lord's bounties will you and you deny?

Which, then, of your Sustainer’s powers can you disavow?

Which, then, of the benefits of your Lord, will ye twain belie?

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

So which of your Lord’s marvels will you deny?

So which of the wonders of your Lord will you twain – you men and jinn – then deny?

Then which of the blessings of your Lord will you both deny

Which is it, of the favours of your Lord, that ye deny?

So which of your Lord’s bounties will you both deny?

Which favors of your Lord will you both belie?

So which of the favors of your Lord would you deny?

(Jinn and mankind) - which of the favors of your Lord do you then deny?

Which then of the bounties of your Lord will you deny?

Fabiayyi <u>a</u>l<u>a</u>i rabbikum<u>a</u> tuka<u>thth</u>ib<u>a</u>n<b>i</b>

Which of your Lord's wonders would you deny?

Then which of the favours of your Lord will ye deny?

55

فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

All those there are in the heavens and the earth turn to Him with solicitation, intent on His purpose all the time.

All those who are in the heavens and the earth seek only from Him; every day is an enterprise for Him.

Whatsoever is in the heavens and the earth implore Him; every day He is upon some labour.

On Him depends all creatures in the heavens and on earth; [and] every day He manifests Himself in yet another [wondrous] way.

Of Him beggeth whosoever is in the heavens and the earth; every day He is in a new affair.

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

Everyone in the heavens and the earth asks Him. Every day He is managing.

All in the heavens and the earth entreat Him for their needs; a new, mighty task engages Him each day.

Whosoever is in the heavens and on the earth begs of Him. Every day He is (engaged) in some affair!

All that are in the heavens and the earth entreat Him. Every day He exerciseth (universal) power.

Everyone in the heavens and the earth asks Him. Every day He is engaged in some work.

Whosoever is in the heaven and earth ask Him. Every day He is upon an affair (He reveals according to His Eternal determination).

Whoever is within the heavens and earth asks Him; every day He is bringing about a matter.

Everyone in the heavens and the earth depends on Him. His task in preserving His creation is continuous.

All those who are in the heavens and the earth ask of Him; every moment He is in a state (of glory).

Yasaluhu man fee a<b>l</b>ssam<u>a</u>w<u>a</u>ti wa<b>a</b>lar<u>d</u>i kulla yawmin huwa fee shan<b>in</b>

Everyone in the heavens and on the earth entreats Him. Every day He manifests Himself in a new state.

Of Him seeks (its need) every creature in the heavens and on earth: every day in (new) Splendour doth He (shine)!

55

يَسْـَٔلُهُۥ مَن فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ كُلَّ يَوْمٍ هُوَ فِى شَأْنٍ

The angels in the heavens and the jinn and men on earth ask Him for their needs. Every day he brings about a matter from the affairs of His servants such as giving life, death, provision etc.

The angels in the heavens and the jinn and men on earth ask Him for their needs. Every day he brings about a matter from the affairs of His servants such as giving life, death, provision etc.

<p>يَسْأَلُهُ مَن فِي السَّمَاوَاتِ وَالْأَرْ‌ضِ كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ (All those in the heavens and the earth beseech Him. Every day He is at some task...55:29). The verse signifies that all creatures stand in need of Allah, in all conditions and situations. They all seek His help willingly or unwillingly. The earthly creatures ask for their specific needs. In this world, they need sustenance, health and welfare, and comfort; and in the Hereafter, they need forgiveness, mercy and Paradise. The celestial creatures do not eat and drink, they do however need Allah's mercy and grace. Allah's grace, forgiveness and so on surround them all the time. The phrase کُلَّ یَومِ every day' is the adverb of time of the verb يَسْأَلُهُ 'beseech'.(1) The 'day' is not used in its popular sense, but in the sense of 'time' in general. All His creation, in different regions, in different languages implore for their needs all the time. Obviously, each member of the earthly and celestial beings has countless needs. Who else besides the Absolutely Powerful Being, the Lord of Majesty, is able to respond to their needs every moment of the time? Therefore, 'every day' is followed by the sentence هُوَ فِي شَأْنٍ 'He is at some task', that is, His Attributes know no limit or count, and keep finding their manifestations in diverse ways all the time. He gives life to some and causes others to die. He elevates some and others He abases. Some He</p><p>(1) This is according to one construction of the sentence. Other exegetes have taken the phrase 'every day' as relating to 'He is at some task'. The translation of the verse given above is based on this latter construction, which is also adopted by Moulana Thanawi (رح) . (Muhammad Taqi Usmani). causes to become ill and others He cures. He alleviates the adversity of some; He causes the aggrieved ones to smile; He grants the requests of suppliants; He forgives the sins of the sinners and makes them deserving of Paradise; He gives power to some, and He snatches it away from others and abases them. In sum, every Attribute of Allah keeps finding its manifestation in diverse ways all the time</p>

يَسْأَلُهُ مَن فِي السَّمَاوَاتِ وَالْأَرْ‌ضِ كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ (All those in the heavens and the earth beseech Him. Every day He is at some task...55:29). The verse signifies that all creatures stand in need of Allah, in all conditions and situations. They all seek His help willingly or unwillingly. The earthly creatures ask for their specific needs. In this world, they need sustenance, health and welfare, and comfort; and in the Hereafter, they need forgiveness, mercy and Paradise. The celestial creatures do not eat and drink, they do however need Allah's mercy and grace. Allah's grace, forgiveness and so on surround them all the time. The phrase کُلَّ یَومِ every day' is the adverb of time of the verb يَسْأَلُهُ 'beseech'.(1) The 'day' is not used in its popular sense, but in the sense of 'time' in general. All His creation, in different regions, in different languages implore for their needs all the time. Obviously, each member of the earthly and celestial beings has countless needs. Who else besides the Absolutely Powerful Being, the Lord of Majesty, is able to respond to their needs every moment of the time? Therefore, 'every day' is followed by the sentence هُوَ فِي شَأْنٍ 'He is at some task', that is, His Attributes know no limit or count, and keep finding their manifestations in diverse ways all the time. He gives life to some and causes others to die. He elevates some and others He abases. Some He(1) This is according to one construction of the sentence. Other exegetes have taken the phrase 'every day' as relating to 'He is at some task'. The translation of the verse given above is based on this latter construction, which is also adopted by Moulana Thanawi (رح) . (Muhammad Taqi Usmani). causes to become ill and others He cures. He alleviates the adversity of some; He causes the aggrieved ones to smile; He grants the requests of suppliants; He forgives the sins of the sinners and makes them deserving of Paradise; He gives power to some, and He snatches it away from others and abases them. In sum, every Attribute of Allah keeps finding its manifestation in diverse ways all the time

How many favours of your Lord will you then deny?

So O men and jinns! Which favour of your Lord will you deny?

O which of your Lord's bounties will you and you deny?

Which, then, of your Sustainer’s powers can you disavow?

Which, then, of the benefits of your Lord will ye twain belie?

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

So which of your Lord’s marvels will you deny?

Which of your Lord's laudable attributes will you twain – you men and jinn – then deny?

Then which of the blessings of your Lord will you both deny

Which is it, of the favours of your Lord, that ye deny?

So which of your Lord’s bounties will you both deny?

Which favors of your Lord will you both belie?

So which of the favors of your Lord would you deny?

(Jinn and mankind) - which of the favors of your Lord do you then deny?

Which then of the bounties of your Lord will you deny?

Fabiayyi <u>a</u>l<u>a</u>i rabbikum<u>a</u> tuka<u>thth</u>ib<u>a</u>n<b>i</b>

Which of your Lord's wonders would you deny?

Then which of the favours of your Lord will ye deny?

55

فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

We shall soon be free to turn to you, O weary caravans,

Disposing all works quickly We tend towards your account, O you two large groups!

We shall surely attend to you at leisure, you weight and you weight!

[ONE DAY] We shall take you to task, O you sin-laden two!

Anon We shall direct Our selves to you, O ye two classes.

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

We will attend to you, O prominent two.

O you twain, who are a burden (on the earth), We shall attend to you and call you to account.

We shall attend to you, O Thaqalan!

We shall dispose of you, O ye two dependents (man and jinn).

Soon We shall make Ourselves unoccupied for you, O you notable two!

We shall surely aim, O both burdened.

We will attend to you, O prominent beings.

Jinn and mankind, We shall certainly settle your accounts.

Soon will We apply Ourselves to you, O you two armies.

Sanafrughu lakum ayyuh<u>a</u> a<b>l</b>ththaqal<u>a</u>n<b>i</b>

Soon We shall attend to you -- two big groups [of jinn and mankind].

Soon shall We settle your affairs, O both ye worlds!

55

سَنَفْرُغُ لَكُمْ أَيُّهَ ٱلثَّقَلَانِ

I will attend to your reckoning, O men and jinn. and I will recompense each one with the reward or punishment he deserves.

I will attend to your reckoning, O men and jinn. and I will recompense each one with the reward or punishment he deserves.

<p>.</p><p>A Warning for Humans and Jinn</p><p>سَنَفْرُ‌غُ لَكُمْ أَيُّهَ الثَّقَلَانِ (Soon We are going to spare Ourselves for you [ to reckon your deeds ], 0 two heavy species! ...55:31) The word jam' thaqalan is the dual of thaqal which denotes 'burden or load'. Thus the word ath-haqalan [ the dual form ] denotes 'the two heavy or weighty things', and signifies 'the men' and 'the Jinn' as the context shows. In Arabic, the word thaqal refers to anything the weight or value of which is well-known. It is in this sense that the word has occurred in the following Prophetic Tradition: اِنِّی تَارِکُ فِیکُمُ الثَّقَلَین (Indeed I leave amongst you two weighty and valuable things... which will continue to guide you.) Some versions of the Tradition state that those two weighty and valuable things are: کِتَابُ اللہ وَ عِترَتِی "Allah's Book and my family" and others state: کِتَابُ اللہ وَ سُنَّتِی ' Allah's Book and my normative Sunnah [ practices ] ". The end result of both the versions amount to the same thing because ` itrah refers to both types of family, lineal or spiritual. Therefore, it refers to all the noble Companions ؓ . The end result of the Tradition is that after the Prophet ﷺ there are two things that will serve to guide and set aright the Muslims: [ 1] the Book of Allah; and [ 2] the example of the blessed Companions in all their mutual dealings and transactions. The version that uses ` itrah instead of Sunnah means the teachings of the Prophet ﷺ that reached the Muslims through the noble Companions ؓ .</p><p>Be that as it may, the word ثَّقَلینِ thaqalain in the Tradition refers to the two weighty and valuable things. From this point of view, Ath-thaqalan, in the current verse, refers to the two species of Allah's creation, Jinn and human beings, because they are the weightiest and most valuable beings [ possessed of soul ] dwelling on earth.</p><p>Then the verse says, 'Soon We are going to spare Ourselves for you' The verb سَنَفْرُ‌غُ sanafrughu is derived from فَرَاغ faragh, which means to be free from occupation. The antonym of faragh is شُغُل shughl [ to occupy ]. The word faragh informs us of two things: [ 1] that one was occupied with something; and [ 2] now he has become free from that occupation. This type of faragh is common in human beings. However, neither of these senses apply to Allah. He is above them. Surely, nothing will occupy Allah from attending to anything else, nor does He become free or unoccupied like human beings do. Therefore, the verb sanafrughu [ We are going to spare Ourselves to you ] is employed as a metaphor. This metaphorical use of the word is common in human speech. This expression is used to show the importance of some work: 'We are now free to attend to you, being fully focused on you'. Anyone who fully focuses attention on any work, idiomatically it is said that 'he has no other work or he has nothing else to do'. In a verse preceding this [ 29], it was mentioned that the earthly beings ask for their specific needs, such as sustenance, health and welfare, and comfort; and forgiveness, mercy and Paradise. The celestial beings need Allah's mercy, grace and forgiveness which surround them all the time. From this point of view, Allah is, every moment, in a state of characteristic manifestation of His Divinity and Divine Attributes. The verse sanafrughu [ We are going to spare Ourselves for you...] indicates that on the Day of Judgment all petitions, their acceptance and acting on them will come to an end. Of all the manifestations, there shall remain only one manifestation and that is taking account of deeds and passing judgment with absolute justice and equity. [ Ruh ]</p>

.A Warning for Humans and Jinnسَنَفْرُ‌غُ لَكُمْ أَيُّهَ الثَّقَلَانِ (Soon We are going to spare Ourselves for you [ to reckon your deeds ], 0 two heavy species! ...55:31) The word jam' thaqalan is the dual of thaqal which denotes 'burden or load'. Thus the word ath-haqalan [ the dual form ] denotes 'the two heavy or weighty things', and signifies 'the men' and 'the Jinn' as the context shows. In Arabic, the word thaqal refers to anything the weight or value of which is well-known. It is in this sense that the word has occurred in the following Prophetic Tradition: اِنِّی تَارِکُ فِیکُمُ الثَّقَلَین (Indeed I leave amongst you two weighty and valuable things... which will continue to guide you.) Some versions of the Tradition state that those two weighty and valuable things are: کِتَابُ اللہ وَ عِترَتِی "Allah's Book and my family" and others state: کِتَابُ اللہ وَ سُنَّتِی ' Allah's Book and my normative Sunnah [ practices ] ". The end result of both the versions amount to the same thing because ` itrah refers to both types of family, lineal or spiritual. Therefore, it refers to all the noble Companions ؓ . The end result of the Tradition is that after the Prophet ﷺ there are two things that will serve to guide and set aright the Muslims: [ 1] the Book of Allah; and [ 2] the example of the blessed Companions in all their mutual dealings and transactions. The version that uses ` itrah instead of Sunnah means the teachings of the Prophet ﷺ that reached the Muslims through the noble Companions ؓ .Be that as it may, the word ثَّقَلینِ thaqalain in the Tradition refers to the two weighty and valuable things. From this point of view, Ath-thaqalan, in the current verse, refers to the two species of Allah's creation, Jinn and human beings, because they are the weightiest and most valuable beings [ possessed of soul ] dwelling on earth.Then the verse says, 'Soon We are going to spare Ourselves for you' The verb سَنَفْرُ‌غُ sanafrughu is derived from فَرَاغ faragh, which means to be free from occupation. The antonym of faragh is شُغُل shughl [ to occupy ]. The word faragh informs us of two things: [ 1] that one was occupied with something; and [ 2] now he has become free from that occupation. This type of faragh is common in human beings. However, neither of these senses apply to Allah. He is above them. Surely, nothing will occupy Allah from attending to anything else, nor does He become free or unoccupied like human beings do. Therefore, the verb sanafrughu [ We are going to spare Ourselves to you ] is employed as a metaphor. This metaphorical use of the word is common in human speech. This expression is used to show the importance of some work: 'We are now free to attend to you, being fully focused on you'. Anyone who fully focuses attention on any work, idiomatically it is said that 'he has no other work or he has nothing else to do'. In a verse preceding this [ 29], it was mentioned that the earthly beings ask for their specific needs, such as sustenance, health and welfare, and comfort; and forgiveness, mercy and Paradise. The celestial beings need Allah's mercy, grace and forgiveness which surround them all the time. From this point of view, Allah is, every moment, in a state of characteristic manifestation of His Divinity and Divine Attributes. The verse sanafrughu [ We are going to spare Ourselves for you...] indicates that on the Day of Judgment all petitions, their acceptance and acting on them will come to an end. Of all the manifestations, there shall remain only one manifestation and that is taking account of deeds and passing judgment with absolute justice and equity. [ Ruh ]

<h2 class="title">A Warning for Humans and Jinn</h2><p>Ibn Jurayj said that the Ayah,</p><div class="text_uthmani arabic">سَنَفْرُغُ لَكُمْ</div><p>(We shall attend to you,) means, `We shall judge you,' while Al-Bukhari said that it means, "We shall recompense you. Surely, nothing will busy Allah from attending to anything else." This type of speech pattern is common in the Arabic language. For example, one would say, "I will attend to you," even when one is not busy with anything else. Allah's saying;</p><div class="text_uthmani arabic">أَيُّهَا الثَّقَلاَنِ</div><p>(O you Thaqalan!) refers to the humans and the Jinns, as in the Hadith;</p><div class="text_uthmani arabic">«يَسْمَعُهَا كُلُّ شَيْءٍ إِلَّا الثَّقَلَيْن»</div><p>(Everyone will be able to hear it, except the Thaqalayn.) In another narration that explains it, the Prophet said,</p><div class="text_uthmani arabic">«إِلَّا الْإِنْسَ وَالْجِن»</div><p>(...except mankind and the Jinns.) Allah said,</p><div class="text_uthmani arabic">فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ </div><p>(Then which of the blessings of your Lord will you both deny), then,</p><div class="text_uthmani arabic">يمَعْشَرَ الْجِنِّ وَالإِنسِ إِنِ اسْتَطَعْتُمْ أَن تَنفُذُواْ مِنْ أَقْطَـرِ السَّمَـوَتِ وَالاٌّرْضِ فَانفُذُواْ لاَ تَنفُذُونَ إِلاَّ بِسُلْطَـنٍ </div><p>(O assembly of Jinn and men! If you are able to pass beyond the zones of the heavens and the earth, then pass beyond (them)! But you will never be able to pass them, except with authority (from Allah)!) meaning, `you will never be able to escape Allah's orders and decrees, because it encompasses you. You will never be able to avoid or avert His rule and judgement over you, you are surrounded by it wherever you may be.' This is also about the Gathering when the angels, comprising seven lines in every direction, will surround the creatures. None of the creatures will be able to escape on that Day,</p><div class="text_uthmani arabic">إِلاَّ بِسُلْطَـنٍ</div><p>(except with authority) meaning, except with the commandment from Allah,</p><div class="text_uthmani arabic">يَقُولُ الإِنسَـنُ يَوْمَئِذٍ أَيْنَ الْمَفَرُّ - كَلاَّ لاَ وَزَرَ - إِلَى رَبِّكَ يَوْمَئِذٍ الْمُسْتَقَرُّ </div><p>(On that Day man will say: "Where (is the refuge) to flee" No! There is no refuge! Unto your Lord will be the place of rest that Day.)(75:10-12),</p><div class="text_uthmani arabic">وَالَّذِينَ كَسَبُواْ السَّيِّئَاتِ جَزَآءُ سَيِّئَةٍ بِمِثْلِهَا وَتَرْهَقُهُمْ ذِلَّةٌ مَّا لَهُمْ مِّنَ اللَّهِ مِنْ عَاصِمٍ كَأَنَّمَا أُغْشِيَتْ وُجُوهُهُمْ قِطَعًا مِّنَ الَّيْلِ مُظْلِماً أُوْلَـئِكَ أَصْحَـبُ النَّارِ هُمْ فِيهَا خَـلِدُونَ </div><p>(And those who earned evil deeds, the recompense of an evil deed is the like thereof, and humiliating disgrace will cover them. No defender will they have from Allah. Their faces will be covered as it were with pieces from the darkness of night. They are the dwellers of Fire, they will abide therein forever.)(10:27) Allah's statement,</p><div class="text_uthmani arabic">يُرْسَلُ عَلَيْكُمَا شُوَاظٌ مِّن نَّارٍ وَنُحَاسٌ فَلاَ تَنتَصِرَانِ </div><p>(There will be sent against you both, Shuwaz of fire and Nuhas, and you will not be able to defend yourselves.) `Ali bin Abi Talhah reported from Ibn `Abbas that Shuwaz is the flame of fire. Abu Salih said, "It is the flame above the fire below the smoke." Ad-Dahhak said,</p><div class="text_uthmani arabic">شُوَاظٌ مِّن نَّارٍ</div><p>(Shuwaz of fire) "A flood of fire." Allah said;</p><div class="text_uthmani arabic">وَنُحَاسٌ</div><p>(and Nuhas) `Ali bin Abi Talhah reported from Ibn `Abbas; "The smoke of the fire." Similar was reported from Abu Salih, Sa`id bin Jubayr and Abu Sinan. Ibn Jarir said that the Arabs used to call the smoke of the fire, Nuhas and Nihas. But he said that the scholars of Qur'anic recitation said that in this Ayah, the word recited is Nuhas. Mujahid said, "Molten brass poured over their heads." Qatadah held the same view. Ad-Dahhak said,"Nuhas is liquid copper." The Ayah means, `if you, mankind and the Jinns, try to escape on the Day of Resurrection, then the angels, including those among them who guard Hellfire, will bring you back by directing smoke of fire and molten brass on you.' Allah's statement,</p><div class="text_uthmani arabic">فَلاَ تَنتَصِرَانِفَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ </div><p>(and you will not be able to defend yourselves. Then which of the blessings of your Lord will you both deny)</p><div class="text_uthmani arabic">فَإِذَا انشَقَّتِ السَّمَآءُ فَكَانَتْ وَرْدَةً كَالدِّهَانِ فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ </div>

A Warning for Humans and JinnIbn Jurayj said that the Ayah,سَنَفْرُغُ لَكُمْ(We shall attend to you,) means, `We shall judge you,' while Al-Bukhari said that it means, "We shall recompense you. Surely, nothing will busy Allah from attending to anything else." This type of speech pattern is common in the Arabic language. For example, one would say, "I will attend to you," even when one is not busy with anything else. Allah's saying;أَيُّهَا الثَّقَلاَنِ(O you Thaqalan!) refers to the humans and the Jinns, as in the Hadith;«يَسْمَعُهَا كُلُّ شَيْءٍ إِلَّا الثَّقَلَيْن»(Everyone will be able to hear it, except the Thaqalayn.) In another narration that explains it, the Prophet said,«إِلَّا الْإِنْسَ وَالْجِن»(...except mankind and the Jinns.) Allah said,فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny), then,يمَعْشَرَ الْجِنِّ وَالإِنسِ إِنِ اسْتَطَعْتُمْ أَن تَنفُذُواْ مِنْ أَقْطَـرِ السَّمَـوَتِ وَالاٌّرْضِ فَانفُذُواْ لاَ تَنفُذُونَ إِلاَّ بِسُلْطَـنٍ (O assembly of Jinn and men! If you are able to pass beyond the zones of the heavens and the earth, then pass beyond (them)! But you will never be able to pass them, except with authority (from Allah)!) meaning, `you will never be able to escape Allah's orders and decrees, because it encompasses you. You will never be able to avoid or avert His rule and judgement over you, you are surrounded by it wherever you may be.' This is also about the Gathering when the angels, comprising seven lines in every direction, will surround the creatures. None of the creatures will be able to escape on that Day,إِلاَّ بِسُلْطَـنٍ(except with authority) meaning, except with the commandment from Allah,يَقُولُ الإِنسَـنُ يَوْمَئِذٍ أَيْنَ الْمَفَرُّ - كَلاَّ لاَ وَزَرَ - إِلَى رَبِّكَ يَوْمَئِذٍ الْمُسْتَقَرُّ (On that Day man will say: "Where (is the refuge) to flee" No! There is no refuge! Unto your Lord will be the place of rest that Day.)(75:10-12),وَالَّذِينَ كَسَبُواْ السَّيِّئَاتِ جَزَآءُ سَيِّئَةٍ بِمِثْلِهَا وَتَرْهَقُهُمْ ذِلَّةٌ مَّا لَهُمْ مِّنَ اللَّهِ مِنْ عَاصِمٍ كَأَنَّمَا أُغْشِيَتْ وُجُوهُهُمْ قِطَعًا مِّنَ الَّيْلِ مُظْلِماً أُوْلَـئِكَ أَصْحَـبُ النَّارِ هُمْ فِيهَا خَـلِدُونَ (And those who earned evil deeds, the recompense of an evil deed is the like thereof, and humiliating disgrace will cover them. No defender will they have from Allah. Their faces will be covered as it were with pieces from the darkness of night. They are the dwellers of Fire, they will abide therein forever.)(10:27) Allah's statement,يُرْسَلُ عَلَيْكُمَا شُوَاظٌ مِّن نَّارٍ وَنُحَاسٌ فَلاَ تَنتَصِرَانِ (There will be sent against you both, Shuwaz of fire and Nuhas, and you will not be able to defend yourselves.) `Ali bin Abi Talhah reported from Ibn `Abbas that Shuwaz is the flame of fire. Abu Salih said, "It is the flame above the fire below the smoke." Ad-Dahhak said,شُوَاظٌ مِّن نَّارٍ(Shuwaz of fire) "A flood of fire." Allah said;وَنُحَاسٌ(and Nuhas) `Ali bin Abi Talhah reported from Ibn `Abbas; "The smoke of the fire." Similar was reported from Abu Salih, Sa`id bin Jubayr and Abu Sinan. Ibn Jarir said that the Arabs used to call the smoke of the fire, Nuhas and Nihas. But he said that the scholars of Qur'anic recitation said that in this Ayah, the word recited is Nuhas. Mujahid said, "Molten brass poured over their heads." Qatadah held the same view. Ad-Dahhak said,"Nuhas is liquid copper." The Ayah means, `if you, mankind and the Jinns, try to escape on the Day of Resurrection, then the angels, including those among them who guard Hellfire, will bring you back by directing smoke of fire and molten brass on you.' Allah's statement,فَلاَ تَنتَصِرَانِفَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ (and you will not be able to defend yourselves. Then which of the blessings of your Lord will you both deny)فَإِذَا انشَقَّتِ السَّمَآءُ فَكَانَتْ وَرْدَةً كَالدِّهَانِ فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ

How many favours of your Lord will you then deny?

So O men and jinns! Which favour of your Lord will you deny?

O which of your Lord's bounties will you and you deny?

Which, then, of your Sustainer’s powers can you disavow?

Which, then, of the benefits of your Lord will ye twain belie?

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

So which of your Lord’s marvels will you deny?

(We shall then see), which of the favours of your Lord will you twain – you men and jinn – then deny?

Then which of the blessings of your Lord will you both deny

Which is it, of the favours of your Lord, that ye deny?

So which of your Lord’s bounties will you both deny?

Which favors of your Lord will you both belie?

So which of the favors of your Lord would you deny?

(Jinn and mankind) - which of the favors of your Lord would you then deny?

Which then of the bounties of your Lord will you deny?

Fabiayyi <u>a</u>l<u>a</u>i rabbikum<u>a</u> tuka<u>thth</u>ib<u>a</u>n<b>i</b>

Which of your Lord's wonders would you deny?

Then which of the favours of your Lord will ye deny?

55

فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

O society of jinns and men, cross the bounds of the heavens and the earth if you have the ability, then pass beyond them; but you cannot unless you acquire the law.

O the groups of jinns and men, if you can cross the boundaries of the heavens and the earth, then cross them; wherever you may go, His is the kingdom!

O tribe of jinn and of men, if you are able to pass through the confines of heaven and earth, pass through them! You shall not pass through except with an authority.

O you who live in close communion with [evil] invisible beings and humans! If you [think that you] can pass beyond the regions of the heavens and the earth, pass beyond them! [But] you cannot pass beyond them, save by a sanction [from God]!

O assembly of Jinn and man! if ye be able to pass out of the regions of the heavens and the earth, then pass out; ye can not pass out except with authority.

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

O society of jinn and humans! If you can pass through the bounds of the heavens and the earth, go ahead and pass. But you will not pass except with authorization.

O company of jinn and men, if you have the power to go beyond the bounds of the heavens and the earth, go beyond them! Yet you will be unable to go beyond them for that requires infinite power.

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

O company of jinn and men, if ye have power to penetrate (all) regions of the heavens and the earth, then penetrate (them)! Ye will never penetrate them save with (Our) sanction.

O company of jinn and humans! If you can pass through the confines of the heavens and the earth, then do pass through. But you will not pass through except by an authority [from Allah].

Tribe of jinn and of human, if you are able to penetrate the provinces of heaven and earth, pass through them! But you shall not pass through except with a power!

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 [from Allah].

Jinn and mankind, if you can penetrate the diameters of the heavens and the earth, do so, but you cannot do so without power and authority.

O assembly of the jinn and the men! If you are able to pass through the regions of the heavens and the earth, then pass through; you cannot pass through but with authority.

Y<u>a</u> maAAshara aljinni wa<b>a</b>linsi ini ista<u>t</u>aAAtum an tanfu<u>th</u>oo min aq<u>ta</u>ri a<b>l</b>ssam<u>a</u>w<u>a</u>ti wa<b>a</b>lar<u>d</u>i fa<b>o</b>nfu<u>th</u>oo l<u>a</u> tanfu<u>th</u>oona ill<u>a</u> bisul<u>ta</u>n<b>in</b>

O company of jinn and men! If you have the power to go beyond the realms of the heavens and the earth, pass beyond them: you cannot pass out but with [Our] authority.

O ye assembly of Jinns and men! If it be ye can pass beyond the zones of the heavens and the earth, pass ye! not without authority shall ye be able to pass!

55

يَٰمَعْشَرَ ٱلْجِنِّ وَٱلْإِنسِ إِنِ ٱسْتَطَعْتُمْ أَن تَنفُذُوا۟ مِنْ أَقْطَارِ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ فَٱنفُذُوا۟ لَا تَنفُذُونَ إِلَّا بِسُلْطَٰنٍ

Allah will say on the Day of Judgment, when He gathers jinn and men: O group of jinn and men, if you are able to find for yourselves an exit from one part of the heavens and earth then do so. You will never be able to do so except with power and evidence, and where do you have that?

Allah will say on the Day of Judgment, when He gathers jinn and men: O group of jinn and men, if you are able to find for yourselves an exit from one part of the heavens and earth then do so. You will never be able to do so except with power and evidence, and where do you have that?

<p>يَا مَعْشَرَ‌ الْجِنِّ وَالْإِنسِ إِنِ اسْتَطَعْتُمْ أَن تَنفُذُوا مِنْ أَقْطَارِ‌ السَّمَاوَاتِ وَالْأَرْ‌ضِ فَانفُذُوا ۚ لَا تَنفُذُونَ إِلَّا بِسُلْطَانٍ ﴿33﴾</p><p>(0 genera of Jinns and mankind, If you are able to penetrate beyond the realms of the heavens and the earth, then penetrate. You cannot penetrate except with an authority....55:33)</p><p>In the preceding verse jinn and mankind were addressed as Ath-thaqalan and warned that their deeds will be reviewed and every single one of them will attract reward or punishment. The current verse purports to say that no one will be able to hide from death, nor will anyone be able to escape from attendance or giving account of actions on the Day of Judgment. This verse does not use the expression ثَّقَلَانِ Thaqalan as in the preceding verse but explicitly uses the expression يَا مَعْشَرَ‌ الْجِنِّ وَالْإِنسِ ( O genera of Jinns and mankind) 'Jinn' is mentioned first followed by 'men' presumably because a high-power energy is required to pass through the confines of heaven and earth. Allah has given Jinns more power than human beings in such matters. The meaning of the verse is: '0 Company of Jinn and human beings, if you think that you will be able to find refuge and thus avert death by avoiding the angel of death or run away from the Plains of Gathering or the Plains of Reckoning, then try to cross the bounds of the heavens and the earth if you have the power and ability to do so.' This is no mean task. This requires high-powered energy. The combined forces of Jinns and mankind will not be able to harness the energy to go beyond the confines of the heavens and the earth. The purport of the verse is not to show the possibility or probability of passing beyond the zones of the heavens and the earth. The proposition is hypothetical. The purport of the verse is to demonstrate the utter powerlessness and inability of men and Jinns to achieve this feat.</p><p>If the purpose of 'penetrating through the heavens and the earth' mentioned in the verse is to escape death, then it refers to this world and means: It is not within the power of any man or Jinns to cross the bounds of the heavens and the earth and escape death. This is stated according to human thinking. Otherwise, no one is outside the power and the authority of Allah, even if he crosses the bounds of the heaven and the earth. And if the escape intended by 'penetrating through the heavens and the earth' stands for 'escaping accountability on the Day of Reckoning', the purport of the verse is to demonstrate its absolute impossibility. For according to other Qur'anic verses and Traditional narratives the heaven will crack open, on the Day of Judgment, and all the angels will border on the sides of the earth and the people will be hemmed in from all sides. The Jinn and human beings will experience the horrors of the Day of Resurrection and run in different directions. In whichever direction they run the angels will lay siege to the areas that Allah has fortified for the purpose of recapturing the escapees. [ Ruh[</p><p>This Verse does not point to Space Exploration by Rockets and Sputniks</p><p>In the present scientific age, experiments are being conducted in an effort to come out of the gravity of the earth and to explore the heavenly bodies by rockets, sputniks and other spacecrafts. Obviously, none of these experiments are conducted beyond the bounds of the heaven. In fact, they are far below the surface of the heaven, let alone crossing the heavenly confines. Thus this verse has no bearing on space travels and reported incidents of reaching some of the heavenly bodies. Some simple-minded people posit this verse as the basis of demonstrating the possibility of space travels, whereas these simpletons are merely displaying ignorance about the actual meaning of the Qur'an.</p>

يَا مَعْشَرَ‌ الْجِنِّ وَالْإِنسِ إِنِ اسْتَطَعْتُمْ أَن تَنفُذُوا مِنْ أَقْطَارِ‌ السَّمَاوَاتِ وَالْأَرْ‌ضِ فَانفُذُوا ۚ لَا تَنفُذُونَ إِلَّا بِسُلْطَانٍ ﴿33﴾(0 genera of Jinns and mankind, If you are able to penetrate beyond the realms of the heavens and the earth, then penetrate. You cannot penetrate except with an authority....55:33)In the preceding verse jinn and mankind were addressed as Ath-thaqalan and warned that their deeds will be reviewed and every single one of them will attract reward or punishment. The current verse purports to say that no one will be able to hide from death, nor will anyone be able to escape from attendance or giving account of actions on the Day of Judgment. This verse does not use the expression ثَّقَلَانِ Thaqalan as in the preceding verse but explicitly uses the expression يَا مَعْشَرَ‌ الْجِنِّ وَالْإِنسِ ( O genera of Jinns and mankind) 'Jinn' is mentioned first followed by 'men' presumably because a high-power energy is required to pass through the confines of heaven and earth. Allah has given Jinns more power than human beings in such matters. The meaning of the verse is: '0 Company of Jinn and human beings, if you think that you will be able to find refuge and thus avert death by avoiding the angel of death or run away from the Plains of Gathering or the Plains of Reckoning, then try to cross the bounds of the heavens and the earth if you have the power and ability to do so.' This is no mean task. This requires high-powered energy. The combined forces of Jinns and mankind will not be able to harness the energy to go beyond the confines of the heavens and the earth. The purport of the verse is not to show the possibility or probability of passing beyond the zones of the heavens and the earth. The proposition is hypothetical. The purport of the verse is to demonstrate the utter powerlessness and inability of men and Jinns to achieve this feat.If the purpose of 'penetrating through the heavens and the earth' mentioned in the verse is to escape death, then it refers to this world and means: It is not within the power of any man or Jinns to cross the bounds of the heavens and the earth and escape death. This is stated according to human thinking. Otherwise, no one is outside the power and the authority of Allah, even if he crosses the bounds of the heaven and the earth. And if the escape intended by 'penetrating through the heavens and the earth' stands for 'escaping accountability on the Day of Reckoning', the purport of the verse is to demonstrate its absolute impossibility. For according to other Qur'anic verses and Traditional narratives the heaven will crack open, on the Day of Judgment, and all the angels will border on the sides of the earth and the people will be hemmed in from all sides. The Jinn and human beings will experience the horrors of the Day of Resurrection and run in different directions. In whichever direction they run the angels will lay siege to the areas that Allah has fortified for the purpose of recapturing the escapees. [ Ruh[This Verse does not point to Space Exploration by Rockets and SputniksIn the present scientific age, experiments are being conducted in an effort to come out of the gravity of the earth and to explore the heavenly bodies by rockets, sputniks and other spacecrafts. Obviously, none of these experiments are conducted beyond the bounds of the heaven. In fact, they are far below the surface of the heaven, let alone crossing the heavenly confines. Thus this verse has no bearing on space travels and reported incidents of reaching some of the heavenly bodies. Some simple-minded people posit this verse as the basis of demonstrating the possibility of space travels, whereas these simpletons are merely displaying ignorance about the actual meaning of the Qur'an.

How many favours of your Lord will you then deny?

So O men and jinns! Which favour of your Lord will you deny?

O which of your Lord's bounties will you and you deny?

Which, then, of your Sustainer’s powers can you disavow?

Which, then, of the benefits of your Lord will ye twain belie?

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

So which of your Lord’s marvels will you deny?

Which of your Lord's powers will you twain – you men and jinn – then deny?

Then which of the blessings of your Lord will you both deny

Which is it, of the favours of your Lord, that ye deny?

So which of your Lord’s bounties will you both deny?

Which favors of your Lord will you both belie?

So which of the favors of your Lord would you deny?

(Jinn and mankind) - which of the favors of your Lord would you then deny?

Which then of the bounties of your Lord will you deny?

Fabiayyi <u>a</u>l<u>a</u>i rabbikum<u>a</u> tuka<u>thth</u>ib<u>a</u>n<b>i</b>

Which of your Lord's wonders would you deny?

Then which of the favours of your Lord will ye deny?

55

فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

Let loose at you will be smokeless flames of fire so that you will not be able to defend yourselves.

Flames of smokeless fire and black smoke without flames, will be let loose on you, so you will not be able to retaliate.

Against you shall be loosed a flame of fire, and molten brass; and you shall not be helped.

A flash of fire will be let loose upon you, and smoke, and you will be left without succour!

There shall be sent against you both flame of fire and smoke, and ye shall not be able to defend yourselves.

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

You will be bombarded with flares of fire and brass, and you will not succeed.

(If you so venture) a flame of fire and smoke shall be lashed at you, which you shall be unable to withstand.

There will be sent against you both, Shuwaz of fire and Nuhas, and you will not be able to defend yourselves.

There will be sent, against you both, heat of fire and flash of brass, and ye will not escape.

There will be unleashed upon you a flash of fire and a smoke; then you will not be able to help one another.

Flames of fire and molten copper shall be loosed against you, and you shall not be helped.

There will be sent upon you a flame of fire and smoke, and you will not defend yourselves.

Flames of fire and molten brass will be released against you and you will not be able to protect yourselves.

The flames of fire and smoke will be sent on you two, then you will not be able to defend yourselves.

Yursalu AAalaykum<u>a</u> shuw<u>a</u><i><u>th</u></i>un min n<u>a</u>rin wanu<u>ha</u>sun fal<u>a</u> tanta<u>s</u>ir<u>a</u>n<b>i</b>

Flames of fire and molten brass shall be sent against both of you, and you will not be able to defend yourselves.

On you will be sent (O ye evil ones twain!) a flame of fire (to burn) and a smoke (to choke): no defence will ye have:

55

يُرْسَلُ عَلَيْكُمَا شُوَاظٌ مِّن نَّارٍ وَنُحَاسٌ فَلَا تَنتَصِرَانِ

A flame of smokeless fire will be sent on you, O men and jinn, and smoke without a flame, and you will not be able to protect yourselves.

A flame of smokeless fire will be sent on you, O men and jinn, and smoke without a flame, and you will not be able to protect yourselves.

<p>يُرْ‌سَلُ عَلَيْكُمَا شُوَاظٌ مِّن نَّارٍ‌ وَنُحَاسٌ فَلَا تَنتَصِرَ‌انِ (A flame of fire and a smoke will be loosed against you, and you will not [ be able ] to defend... 55:35) Sayyidna Ibn ` Abbas ؓ and other leading authorities on Qur'anic exegesis have said that the word shuwaz with refers to 'flame or fire without smoke' and the word nuhas refers to 'smoke in which there is no flame'. This verse too addresses the two species of creation, the jinns and mankind. It addresses them and describes how fire and smoke will be unleashed against them. The verse could mean that after the reckoning is over, and the disbelievers are sent to the Hell, they will experience two different types of punishment. In some places there will be only fire and flame, with no smoke at all. In other places there will be only smoke and no flame or fire. Other Qur'anic exegetes regard this verse as a supplement to the preceding one, and assign the following meaning to it: O jinn and mankind, it is not within your power to cross the bounds of the heavens. If you do attempt to escape on the Day of Resurrection, then the angels [ including those guarding the Hellfire ] will bring you back by directing the flames of fire and smoke. The verb فَلَا تَنتَصِرَ‌انِ fala-tantasiran is derived from اِنتِصَار intisar which means 'to help someone to defend him against a calamity' and thus the words فَلَا تَنتَصِرَ‌انِ fala-tantasiran signify that the jinns and mankind will not be able to help each other against Divine punishment, try as they might.</p>

يُرْ‌سَلُ عَلَيْكُمَا شُوَاظٌ مِّن نَّارٍ‌ وَنُحَاسٌ فَلَا تَنتَصِرَ‌انِ (A flame of fire and a smoke will be loosed against you, and you will not [ be able ] to defend... 55:35) Sayyidna Ibn ` Abbas ؓ and other leading authorities on Qur'anic exegesis have said that the word shuwaz with refers to 'flame or fire without smoke' and the word nuhas refers to 'smoke in which there is no flame'. This verse too addresses the two species of creation, the jinns and mankind. It addresses them and describes how fire and smoke will be unleashed against them. The verse could mean that after the reckoning is over, and the disbelievers are sent to the Hell, they will experience two different types of punishment. In some places there will be only fire and flame, with no smoke at all. In other places there will be only smoke and no flame or fire. Other Qur'anic exegetes regard this verse as a supplement to the preceding one, and assign the following meaning to it: O jinn and mankind, it is not within your power to cross the bounds of the heavens. If you do attempt to escape on the Day of Resurrection, then the angels [ including those guarding the Hellfire ] will bring you back by directing the flames of fire and smoke. The verb فَلَا تَنتَصِرَ‌انِ fala-tantasiran is derived from اِنتِصَار intisar which means 'to help someone to defend him against a calamity' and thus the words فَلَا تَنتَصِرَ‌انِ fala-tantasiran signify that the jinns and mankind will not be able to help each other against Divine punishment, try as they might.

How many favours of your Lord will then both of you deny?

So O men and jinns! Which favour of your Lord will you deny?

O which of your Lord's bounties will you and you deny?

Which, then, of your Sustainer’s powers can you disavow?

Which, then, of the benefits of your Lord will ye twain belie?

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

So which of your Lord’s marvels will you deny?

Which of your Lord's powers will you twain – you men and jinn – then deny?

Then which of the blessings of your Lord will you both deny

Which is it, of the favours of your Lord, that ye deny?

So which of your Lord’s bounties will you both deny?

Which favors of your Lord will you both belie?

So which of the favors of your Lord would you deny?

(Jinn and mankind) - which of the favors of your Lord do you then deny?

Which then of the bounties of your Lord will you deny?

Fabiayyi <u>a</u>l<u>a</u>i rabbikum<u>a</u> tuka<u>thth</u>ib<u>a</u>n<b>i</b>

Which of your Lord's wonders would you deny?

Then which of the favours of your Lord will ye deny?

55

فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

When the sky will split asunder, and turn rosy like the dregs of annointing oil,

And when the heaven will split, it will appear like a rose painted red.

And when heaven is split asunder, and turns crimson like red leather --

And when the sky is rent asunder and becomes red like [burning] oil

And when the heaven will be rent in sunder and will become rosy like Unto red hide.

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

When the sky splits apart, and becomes rose, like paint.

(What will happen) when the heaven will be split asunder and will become crimson like leather?

Then when the heaven is rent asunder, and it becomes Wardah like Dihan.

And when the heaven splitteth asunder and becometh rosy like red hide -

When the sky is split open, and turns crimson like tanned leather.

When the heaven splits asunder and turns crimson, like red leather.

And when the heaven is split open and becomes rose-colored like oil -

(On the Day of Judgment) when the heavens are rent asunder they will have a flowery color and flow like oil.

And when the heaven is rent asunder, and then becomes red like red hide.

Fai<u>tha</u> inshaqqati a<b>l</b>ssam<u>a</u>o fak<u>a</u>nat wardatan ka<b>al</b>ddih<u>a</u>n<b>i</b>

When the sky is rent asunder, and becomes red like red leather,

When the sky is rent asunder, and it becomes red like ointment:

55

فَإِذَا ٱنشَقَّتِ ٱلسَّمَآءُ فَكَانَتْ وَرْدَةً كَٱلدِّهَانِ

When the sky will split open for the angels to descend from it and it will be red like molten lead or the like due to the terror of the day of judgment.

When the sky will split open for the angels to descend from it and it will be red like molten lead or the like due to the terror of the day of judgment.

<h2 class="title">The Horrors of the Day of Resurrection</h2><p>Allah said,</p><div class="text_uthmani arabic">فَإِذَا انشَقَّتِ السَّمَآءُ</div><p>(Then when the heaven is rent asunder,) on the Day of Resurrection; this meaning is clear in this and similar Ayat, such as,</p><div class="text_uthmani arabic">وَانشَقَّتِ السَّمَآءُ فَهِىَ يَوْمَئِذٍ وَاهِيَةٌ </div><p>(And the heaven will be rent asunder, for that Day it (the heaven) will be frail and torn up.)(69:16),</p><div class="text_uthmani arabic">وَيَوْمَ تَشَقَّقُ السَّمَآءُ بِالْغَمَـمِ وَنُزِّلَ الْمَلَـئِكَةُ تَنزِيلاً </div><p>(And (remember) the Day when the heaven shall be rent asunder with clouds, and the angels will be sent down, with a grand descending.)(25:25) and,</p><div class="text_uthmani arabic">إِذَا السَّمَآءُ انشَقَّتْ - وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ </div><p>(When the heaven is split asunder, and listens to and obeys its Lord -- and it must do so.)(84:1-2) Allah's statement,</p><div class="text_uthmani arabic">فَكَانَتْ وَرْدَةً كَالدِّهَانِ</div><p>(and it becomes Wardah like Dihan.) This means they will melt just as sediment and silver are melted when heated. And they will be colored, just as dies stain something, sometimes red, sometimes yellow, or blue, or green. This demonstrates the extent of the horrors of the Mighty Day of Resurrection. As-Suddi said, "It will be as rosy color and as filth oil." Mujahid said</p><div class="text_uthmani arabic">كَالدِّهَانِ</div><p>(like Dihan), "Like the colors of dyes." Allah said;</p><div class="text_uthmani arabic">فَيَوْمَئِذٍ لاَّ يُسْـَلُ عَن ذَنبِهِ إِنسٌ وَلاَ جَآنٌّ </div><p>(So on that Day he will not be questioned about his sins, (neither) human nor Jinn.) this is similar to His saying;</p><div class="text_uthmani arabic">هَـذَا يَوْمُ لاَ يَنطِقُونَ - وَلاَ يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ </div><p>(That will be a Day when they shall not speak, and they will not be permitted to put forth any excuse.)(77:35-36) This is the case at the time, then all the creatures will be questioned about their deeds. Allah said;</p><div class="text_uthmani arabic">فَوَرَبِّكَ لَنَسْـَلَنَّهُمْ أَجْمَعِينَ - عَمَّا كَانُواْ يَعْمَلُونَ </div><p>(So, by your Lord, We shall certainly call all of them to account. For all that they used to do.)(15:92-93) Qatadah said, "On that they will be questioned and then their mouths will be sealed and their hands and feet will reveal what they used to do." Allah the Exalted said,</p><div class="text_uthmani arabic">يُعْرَفُ الْمُجْرِمُونَ بِسِيمَـهُمْ</div><p>(The criminals will be known by their marks,) i.e., by special marks that distinguish them. Al-Hasan and Qatadah said, "They will be known by their dark faces and their blue eyes." I say that this contrasts to the marks that will distinguish the believers, such as the light that will appear on the parts of the body that they used to wash while performing ablution. Allah said,</p><div class="text_uthmani arabic">فَيُؤْخَذُ بِالنَّوَاصِى وَالاٌّقْدَامِ</div><p>(and they will be seized by their foreheads and feet.) meaning, the angels of punishment will bend their heads down to their feet and throw them like this into the Hellfire. Al-A`mash said that Ibn `Abbas said, "He will be taken by his forehead and his feet and be broken just as a stick is broken to be thrown into an oven." Allah said,</p><div class="text_uthmani arabic">هَـذِهِ جَهَنَّمُ الَّتِى يُكَذِّبُ بِهَا الْمُجْرِمُونَ </div><p>(This is the Hell which the criminals denied.) meaning, `this is the Fire that you used to deny existed that it; now you see it before your eyes!' While being chastised, criticized, disgraced and belittled, this will be said to the disbelievers.</p><div class="text_uthmani arabic">يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ ءَانٍ </div><p>(They will go between it and Hamim An!) meaning, they will sometimes be punished with fire and they will sometimes be given Hamim which is a drink like molten copper tearing their intestines and internal organs,</p><div class="text_uthmani arabic">إِذِ الاٌّغْلَـلُ فِى أَعْنَـقِهِمْ والسَّلَـسِلُ يُسْحَبُونَ - فِى الْحَمِيمِ ثُمَّ فِى النَّارِ يُسْجَرُونَ </div><p>(When the iron collars will be rounded over their necks, and the chains, they shall be dragged along, in the Hamim, then they will be burned in the Fire.)(40:71-72) Allah said</p><div class="text_uthmani arabic">ءَانٍ</div><p>(An) meaning hot, due to the fierce and intense heat that is impossible to bear. Ibn `Abbas said;</p><div class="text_uthmani arabic">يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ ءَانٍ </div><p>(They will go between it and Hamim An!) "That has reached the ultimate temperature and boiling fiercely." Similar was said by Mujahid, Sa`id bin Jubayr, Ad-Dahhak, Al-Hasan, Ath-Thawri and As-Suddi. Qatadah also commented, "Its boiling started when Allah created the heavens and the earth!" Muhammad bin Ka`b Al-Qurazi said, "The (disobedient) servant will be seized by the forehead and stirred in that boiling water until his flesh melts and only the bones and the eyes in his head remain. This is the meaning of Allah's statement,</p><div class="text_uthmani arabic">فِى الْحَمِيمِ ثُمَّ فِى النَّارِ يُسْجَرُونَ </div><p>(In the Hamim, then they will be burned in the Fire.)(40:72) And Al-Hamim Al-An means hot." There is another report from Al-Qurazi;</p><div class="text_uthmani arabic">حَمِيمٍ ءَانٍ</div><p>(Hamim An) that it means "prepared. " This is also the view of Ibn Zayd. And saying that it means "prepared" does not contradict the first report from Al-Qurazi which says that it means hot, for Allah said:</p><div class="text_uthmani arabic">تُسْقَى مِنْ عَيْنٍ ءَانِيَةٍ </div><p>(They will be given to drink from a spring, Aniyah.) (88:5) which means severe unbearable heat, and His saying;</p><div class="text_uthmani arabic">غَيْرَ نَـظِرِينَ إِنَـهُ</div><p>(not to wait for it to be prepared)(33:53) which means properly cooking and preparing it. So His saying;</p><div class="text_uthmani arabic">حَمِيمٍ ءَانٍ</div><p>(Hamim An.) Hamim, that is very hot. Surely, punishing the disobedient criminals as well as favoring those who had Taqwa, is from Allah's grace, mercy, justice, compassion and kindness for His creatures. His warnings against His torment and punishment, such as mentioned in these Ayat, should encourage all creatures to abandon the Shirk and disobedience they engage in, and this is why Allah reminded them of this favor;</p><div class="text_uthmani arabic">فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ </div><p>(Then which of the blessings of your Lord will you both deny)</p>

The Horrors of the Day of ResurrectionAllah said,فَإِذَا انشَقَّتِ السَّمَآءُ(Then when the heaven is rent asunder,) on the Day of Resurrection; this meaning is clear in this and similar Ayat, such as,وَانشَقَّتِ السَّمَآءُ فَهِىَ يَوْمَئِذٍ وَاهِيَةٌ (And the heaven will be rent asunder, for that Day it (the heaven) will be frail and torn up.)(69:16),وَيَوْمَ تَشَقَّقُ السَّمَآءُ بِالْغَمَـمِ وَنُزِّلَ الْمَلَـئِكَةُ تَنزِيلاً (And (remember) the Day when the heaven shall be rent asunder with clouds, and the angels will be sent down, with a grand descending.)(25:25) and,إِذَا السَّمَآءُ انشَقَّتْ - وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ (When the heaven is split asunder, and listens to and obeys its Lord -- and it must do so.)(84:1-2) Allah's statement,فَكَانَتْ وَرْدَةً كَالدِّهَانِ(and it becomes Wardah like Dihan.) This means they will melt just as sediment and silver are melted when heated. And they will be colored, just as dies stain something, sometimes red, sometimes yellow, or blue, or green. This demonstrates the extent of the horrors of the Mighty Day of Resurrection. As-Suddi said, "It will be as rosy color and as filth oil." Mujahid saidكَالدِّهَانِ(like Dihan), "Like the colors of dyes." Allah said;فَيَوْمَئِذٍ لاَّ يُسْـَلُ عَن ذَنبِهِ إِنسٌ وَلاَ جَآنٌّ (So on that Day he will not be questioned about his sins, (neither) human nor Jinn.) this is similar to His saying;هَـذَا يَوْمُ لاَ يَنطِقُونَ - وَلاَ يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ (That will be a Day when they shall not speak, and they will not be permitted to put forth any excuse.)(77:35-36) This is the case at the time, then all the creatures will be questioned about their deeds. Allah said;فَوَرَبِّكَ لَنَسْـَلَنَّهُمْ أَجْمَعِينَ - عَمَّا كَانُواْ يَعْمَلُونَ (So, by your Lord, We shall certainly call all of them to account. For all that they used to do.)(15:92-93) Qatadah said, "On that they will be questioned and then their mouths will be sealed and their hands and feet will reveal what they used to do." Allah the Exalted said,يُعْرَفُ الْمُجْرِمُونَ بِسِيمَـهُمْ(The criminals will be known by their marks,) i.e., by special marks that distinguish them. Al-Hasan and Qatadah said, "They will be known by their dark faces and their blue eyes." I say that this contrasts to the marks that will distinguish the believers, such as the light that will appear on the parts of the body that they used to wash while performing ablution. Allah said,فَيُؤْخَذُ بِالنَّوَاصِى وَالاٌّقْدَامِ(and they will be seized by their foreheads and feet.) meaning, the angels of punishment will bend their heads down to their feet and throw them like this into the Hellfire. Al-A`mash said that Ibn `Abbas said, "He will be taken by his forehead and his feet and be broken just as a stick is broken to be thrown into an oven." Allah said,هَـذِهِ جَهَنَّمُ الَّتِى يُكَذِّبُ بِهَا الْمُجْرِمُونَ (This is the Hell which the criminals denied.) meaning, `this is the Fire that you used to deny existed that it; now you see it before your eyes!' While being chastised, criticized, disgraced and belittled, this will be said to the disbelievers.يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ ءَانٍ (They will go between it and Hamim An!) meaning, they will sometimes be punished with fire and they will sometimes be given Hamim which is a drink like molten copper tearing their intestines and internal organs,إِذِ الاٌّغْلَـلُ فِى أَعْنَـقِهِمْ والسَّلَـسِلُ يُسْحَبُونَ - فِى الْحَمِيمِ ثُمَّ فِى النَّارِ يُسْجَرُونَ (When the iron collars will be rounded over their necks, and the chains, they shall be dragged along, in the Hamim, then they will be burned in the Fire.)(40:71-72) Allah saidءَانٍ(An) meaning hot, due to the fierce and intense heat that is impossible to bear. Ibn `Abbas said;يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ ءَانٍ (They will go between it and Hamim An!) "That has reached the ultimate temperature and boiling fiercely." Similar was said by Mujahid, Sa`id bin Jubayr, Ad-Dahhak, Al-Hasan, Ath-Thawri and As-Suddi. Qatadah also commented, "Its boiling started when Allah created the heavens and the earth!" Muhammad bin Ka`b Al-Qurazi said, "The (disobedient) servant will be seized by the forehead and stirred in that boiling water until his flesh melts and only the bones and the eyes in his head remain. This is the meaning of Allah's statement,فِى الْحَمِيمِ ثُمَّ فِى النَّارِ يُسْجَرُونَ (In the Hamim, then they will be burned in the Fire.)(40:72) And Al-Hamim Al-An means hot." There is another report from Al-Qurazi;حَمِيمٍ ءَانٍ(Hamim An) that it means "prepared. " This is also the view of Ibn Zayd. And saying that it means "prepared" does not contradict the first report from Al-Qurazi which says that it means hot, for Allah said:تُسْقَى مِنْ عَيْنٍ ءَانِيَةٍ (They will be given to drink from a spring, Aniyah.) (88:5) which means severe unbearable heat, and His saying;غَيْرَ نَـظِرِينَ إِنَـهُ(not to wait for it to be prepared)(33:53) which means properly cooking and preparing it. So His saying;حَمِيمٍ ءَانٍ(Hamim An.) Hamim, that is very hot. Surely, punishing the disobedient criminals as well as favoring those who had Taqwa, is from Allah's grace, mercy, justice, compassion and kindness for His creatures. His warnings against His torment and punishment, such as mentioned in these Ayat, should encourage all creatures to abandon the Shirk and disobedience they engage in, and this is why Allah reminded them of this favor;فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny)

Which of the favours of your Lord will you then deny?

So O men and jinns! Which favour of your Lord will you deny?

O which of our Lord's bounties will you and you deny?

which, then, of your Sustainer’s powers can you disavow?

Whfch, then, of the benefits of your Lord will ye twain belie!

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

So which of your Lord’s marvels will you deny?

Which of your Lord's powers will you twain – you men and jinn – then deny?

Then which of the blessings of your Lord will you both deny

Which is it, of the favours of your Lord, that ye deny? -

So which of your Lord’s bounties will you both deny?

Which favors of your Lord will you both belie?

So which of the favors of your Lord would you deny? -

(Jinn and mankind) - which of the favors of your Lord do you then deny?

Which then of the bounties of your Lord will you deny?

Fabiayyi <u>a</u>l<u>a</u>i rabbikum<u>a</u> tuka<u>thth</u>ib<u>a</u>n<b>i</b>

which of your Lord's wonders would you deny?

Then which of the favours of your Lord will ye deny?

55

فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

Neither man nor jinn will be questioned on that day about his sin.

On that day no sinner will be questioned about his sins, from men or from jinns.

on that day none shall be questioned about his sin, neither man nor jinn.

For on that Day neither man nor invisible being will be asked about his sins.

Of his sin will be questioned that Day neither man nor jinn.

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

On that Day, no human and no jinn will be asked about his sins.

On that Day there will be no need to ask either men or jinn about their sins.

So, on that Day he will not be questioned about his sin, (neither) human nor Jinn.

On that day neither man nor jinni will be questioned of his sin.

On that day neither humans will be questioned about their sins nor jinn.

On that Day, neither human nor jinn shall be asked about his sin.

Then on that Day none will be asked about his sin among men or jinn.

On that day there will be no need to ask mankind or jinn about his sin

So on that day neither man nor jinni shall be asked about his sin.

Fayawmai<u>th</u>in l<u>a</u> yusalu AAan <u>th</u>anbihi insun wal<u>a</u> j<u>a</u>n<b>nun</b>

For, on that Day, neither man nor jinn will be questioned about his sins.

On that Day no question will be asked of man or Jinn as to his sin.

55

فَيَوْمَئِذٍ لَّا يُسْـَٔلُ عَن ذَنۢبِهِۦٓ إِنسٌ وَلَا جَآنٌّ

On that great day no man or jinn will be asked about their sins, because Allah knows their deeds.

On that great day no man or jinn will be asked about their sins, because Allah knows their deeds.

<p>The Horrors of the Day of Resurrection</p><p>فَيَوْمَئِذٍ لَّا يُسْأَلُ عَن ذَنبِهِ إِنسٌ وَلَا جَانٌّ (On that day, neither a man will be questioned about his sin, nor a Jinn...55:39) One interpretation of this verse is that no one will be asked whether or not he had committed the sin, because it will have already been recorded by the angels in the ledger of deeds, and Allah has the Pre-Eternal knowledge of it. The question will be 'why' did they commit the sin? This is the interpretation of Ibn ` Abbas ؓ . Mujahid (رح) interprets it as follows: There will be no need for the angels of punishment to question the criminals whether or not they committed the sin. They will be known by their special marks [ See verse (41) below ] clearly showing on their faces. The angels will be able to recognize them by the their distinguishing marks and hurl them into the Hellfire according to the type of misdeeds they might have committed. A composite interpretation of the two explanations is as follows: This event will take place when people will have given account of their deeds, and judgment will have been passed against the criminals to go to Hell on the Day of Reckoning. They will not be questioned nor will any negotiation be held about their sins at that stage. Their characteristic signs will be seen on their faces, and accordingly they will be hurled into Hell.</p><p>Qatadah (رح) says that the verse refers to a stage after they will have been questioned about their sins, but they will have refused under oath. Then their mouths and tongues will be sealed, and their hands and feet will be asked to bear witness. At that stage no more questions will be asked from them. Ibn Kathir notes all three explanations. They are close to each other, and thus there is no conflict.</p>

The Horrors of the Day of Resurrectionفَيَوْمَئِذٍ لَّا يُسْأَلُ عَن ذَنبِهِ إِنسٌ وَلَا جَانٌّ (On that day, neither a man will be questioned about his sin, nor a Jinn...55:39) One interpretation of this verse is that no one will be asked whether or not he had committed the sin, because it will have already been recorded by the angels in the ledger of deeds, and Allah has the Pre-Eternal knowledge of it. The question will be 'why' did they commit the sin? This is the interpretation of Ibn ` Abbas ؓ . Mujahid (رح) interprets it as follows: There will be no need for the angels of punishment to question the criminals whether or not they committed the sin. They will be known by their special marks [ See verse (41) below ] clearly showing on their faces. The angels will be able to recognize them by the their distinguishing marks and hurl them into the Hellfire according to the type of misdeeds they might have committed. A composite interpretation of the two explanations is as follows: This event will take place when people will have given account of their deeds, and judgment will have been passed against the criminals to go to Hell on the Day of Reckoning. They will not be questioned nor will any negotiation be held about their sins at that stage. Their characteristic signs will be seen on their faces, and accordingly they will be hurled into Hell.Qatadah (رح) says that the verse refers to a stage after they will have been questioned about their sins, but they will have refused under oath. Then their mouths and tongues will be sealed, and their hands and feet will be asked to bear witness. At that stage no more questions will be asked from them. Ibn Kathir notes all three explanations. They are close to each other, and thus there is no conflict.

How many favours of your Lord will you then deny?

So O men and jinns! Which favour of your Lord will you deny?

O which of your Lord's bounties will you and you deny?

Which, then, of your Sustainer’s powers can you disavow?

Which, then, of the benefits of your Lord will ye twain belie?

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

So which of your Lord’s marvels will you deny?

(We shall see) which of the favours of your Lord will you twain – you men and jinn – then deny?

Then which of the blessings of your Lord will you both deny

Which is it, of the favours of your Lord, that ye deny?

So which of your Lord’s bounties will you both deny?

Which favors of your Lord will you both belie?

So which of the favors of your Lord would you deny?

(Jinn and mankind) - which of the favors of your Lord would you then deny?

Which then of the bounties of your Lord will you deny?

Fabiayyi <u>a</u>l<u>a</u>i rabbikum<u>a</u> tuka<u>thth</u>ib<u>a</u>n<b>i</b>

Which of your Lord's wonders would you deny?

Then which of the favours of your Lord will ye deny?

55

فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

The sinners will be recognised by their marks, and seized by the forelock and their feet.

The criminals will be recognised from their faces, so will be caught by their forelocks and feet, and thrown into hell.

The sinners shall be known by their mark, and they shall be seized by their forelocks and their feet.

All who were lost in sin shall by their marks be known, and shall by their forelocks and their feet be seized!

The culprits will be recognised by their marks, and will be lain hold of by the forelocks and the feet.

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

The guilty will be recognized by their marks; they will be taken by the forelocks and the feet.

The culprits shall be known by their marks, and shall be seized by their forelocks and their feet.

The criminals will be known by their marks, and they will be seized by their foreheads and feet.

The guilty will be known by their marks, and will be taken by the forelocks and the feet.

The guilty will be recognized by their mark; so they will be seized by their forelocks and feet.

The sinners shall be known by their mark, they shall be seized by their forelocks and their feet.

The criminals will be known by their marks, and they will be seized by the forelocks and the feet.

The guilty ones will be recognized by their faces and will be seized by their forelocks and feet.

The guilty shall be recognized by their marks, so they shall be seized by the forelocks and the feet.

YuAArafu almujrimoona biseem<u>a</u>hum fayukha<u>th</u>u bi<b>al</b>nnaw<u>as</u>ee wa<b>a</b>laqd<u>a</u>m<b>i</b>

The guilty shall be recognized by their marks so they shall be seized by their forelocks and their feet.

(For) the sinners will be known by their marks: and they will be seized by their forelocks and their feet.

55

يُعْرَفُ ٱلْمُجْرِمُونَ بِسِيمَٰهُمْ فَيُؤْخَذُ بِٱلنَّوَٰصِى وَٱلْأَقْدَامِ

The guilty ones will be recognised on that day by their mark, which is the blackness of their faces and the blueness of their eyes. Their forelocks will be tied to their feet and they will be thrown into Hell.

The guilty ones will be recognised on that day by their mark, which is the blackness of their faces and the blueness of their eyes. Their forelocks will be tied to their feet and they will be thrown into Hell.

<p>يُعْرَ‌فُ الْمُجْرِ‌مُونَ بِسِيمَاهُمْ فَيُؤْخَذُ بِالنَّوَاصِي وَالْأَقْدَامِ (The guilty ones will be recognized [ by the angels ] by their marks and will be seized by foreheads and feet...55:41). The word sima means 'a sign'. Hasan Basri (رح) says that the day when sentence will be passed against the guilty to go to Hell, the following will be their signs: They will be known by their dark faces and their blue eyes. Through grief their faces will turn pale. The angels will recognize the guilty by these signs and seize them.</p><p>The word نَّوَاصِي nawasi is the plural of نَاصِیۃُ nasiyah, and means 'forelock'. Some will be dragged by their forelocks, and others will be dragged by their feet. Or it could mean that sometimes they will be dragged by their forelocks and at other times they will be dragged by their feet. The third explanation could be that the angels of punishment will bend their foreheads down to their feet and tie the forelocks to the feet, and throw them into the Hellfire. Allah knows best!</p>

يُعْرَ‌فُ الْمُجْرِ‌مُونَ بِسِيمَاهُمْ فَيُؤْخَذُ بِالنَّوَاصِي وَالْأَقْدَامِ (The guilty ones will be recognized [ by the angels ] by their marks and will be seized by foreheads and feet...55:41). The word sima means 'a sign'. Hasan Basri (رح) says that the day when sentence will be passed against the guilty to go to Hell, the following will be their signs: They will be known by their dark faces and their blue eyes. Through grief their faces will turn pale. The angels will recognize the guilty by these signs and seize them.The word نَّوَاصِي nawasi is the plural of نَاصِیۃُ nasiyah, and means 'forelock'. Some will be dragged by their forelocks, and others will be dragged by their feet. Or it could mean that sometimes they will be dragged by their forelocks and at other times they will be dragged by their feet. The third explanation could be that the angels of punishment will bend their foreheads down to their feet and tie the forelocks to the feet, and throw them into the Hellfire. Allah knows best!

Which of the favours of your Lord will you then deny?

So O men and jinns! Which favour of your Lord will you deny?

O which of your Lord's bounties will you and you deny?

Which, then, of your Sustainer’s powers can you disavow?

Which, then, of the benefits of your Lord will ye twain belie?

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

So which of your Lord’s marvels will you deny?

Which of the powers of your Lord, will you twain – you men and jinn – then deny?

Then which of the blessings of your Lord will you both deny

Which is it, of the favours of your Lord, that ye deny?

So which of your Lord’s bounties will you both deny?

Which favors of your Lord will you both belie?

So which of the favors of your Lord would you deny?

(Jinn and mankind) - which of the favors of your Lord do you then deny?

Which then of the bounties of your Lord will you deny?

Fabiayyi <u>a</u>l<u>a</u>i rabbikum<u>a</u> tuka<u>thth</u>ib<u>a</u>n<b>i</b>

Which of your Lord's wonders would you deny?

Then which of the favours of your Lord will ye deny?

55

فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

This is Hell the sinners called a lie.

This is hell, which the criminals deny.

This is Gehenna, that sinners cried lies to;

This will be the hell which those who are lost in sin [now] call a lie:

Yonder is the Hell which the culprits belied.

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

This is Hell that the guilty denied.

(It will be said): “This is the Hell that the culprits had cried lies to.

This is the Hell which the criminals denied.

This is hell which the guilty deny.

‘This is the hell which the guilty would deny!’

This is Gehenna (Hell) which the sinners belied,

This is Hell, which the criminals deny.

(The guilty ones will be told), "This is hell which the sinful ones denied".

This is the hell which the guilty called a lie.

H<u>ath</u>ihi jahannamu allatee yuka<u>thth</u>ibu bih<u>a</u> almujrimoon<b>a</b>

This is the Hell which the guilty called a lie.

This is the Hell which the Sinners deny:

55

هَٰذِهِۦ جَهَنَّمُ ٱلَّتِى يُكَذِّبُ بِهَا ٱلْمُجْرِمُونَ

It will be said to them in rebuke: This is the Hell that the guilty ones used to reject in the world, which is before their eyes and which they are unable to deny.

It will be said to them in rebuke: This is the Hell that the guilty ones used to reject in the world, which is before their eyes and which they are unable to deny.

They will go round and around between it and boiling water.

They shall keep going back and forth between it and the extremely hot boiling water.

they shall go round between it and between hot, boiling water.

between it and [their own] burning-hot despair will they wander to and fro!

Going round between it and balling water fierce.

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

They circulate between it and between a seething bath.

They will keep circling around between Hell and boiling water.

They will go between it and Hamim An!

They go circling round between it and fierce, boiling water.

They shall circuit between it and boiling hot water.

they shall go round between it, and between a hot, boiling water.

They will go around between it and scalding water, heated [to the utmost degree].

They will run around in blazing fire and boiling water.

Round about shall they go between it and hot, boiling water.

Ya<u>t</u>oofoona baynah<u>a</u> wabayna <u>h</u>ameemin <u>a</u>n<b>in</b>

They will go round between its flames and boiling water.

In its midst and in the midst of boiling hot water will they wander round!

55

يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ ءَانٍ

They will go between it and water that is extremely hot.

They will go between it and water that is extremely hot.

Which of the favours of your Lord will you then deny?

So O men and jinns! Which favour of your Lord will you deny?

O which of your Lord's bounties will you and you deny?

Which, then, of your Sustainer’s powers can you disavow?

Which, then, of the benefits of your Lord will ye twain belie?

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

So which of your Lord’s marvels will you deny?

Which of your Lord's powers will you twain – you men and jinn – then deny?

Then which of the blessings of your Lord will you both deny

Which is it, of the favours of your Lord, that ye deny?

So which of your Lord’s bounties will you both deny?

Which favors of your Lord will you both belie?

So which of the favors of your Lord would you deny?

(Jinn and mankind) - which of the favors of your Lord would you then deny?

Which then of the bounties of your Lord will you deny?

Fabiayyi <u>a</u>l<u>a</u>i rabbikum<u>a</u> tuka<u>thth</u>ib<u>a</u>n<b>i</b>

Which of your Lord's wonders would you deny?

Then which of the favours of your Lord will ye deny?

55

فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

But for him who lived in awe of the sublimity of his Lord, there will be two gardens --

And for one who fears to stand before his Lord, are two Gardens.

But such as fears the Station of his Lord, for them shall be two gardens --

BUT FOR THOSE who of their Sustainer’s Presence stand in fear, two gardens [of paradise are readied] -

And for him who dreadeth the standing before his Lord will be two Gardens.

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

But for him who feared the standing of his Lord are two gardens.

For any who fears to stand before his Lord are two Gardens.

But for him who fears the standing before his Lord, there will be two Gardens.

But for him who feareth the standing before his Lord there are two gardens.

For him who stands in awe of his Lord will be two gardens.

And for he who fears the standing (before) his Lord there are two Gardens.

But for he who has feared the position of his Lord are two gardens -

Those who fear their Lord will have two gardens

And for him who fears to stand before his Lord are two gardens.

Waliman kh<u>a</u>fa maq<u>a</u>ma rabbihi jannat<u>a</u>n<b>i</b>

There are two gardens for one who fears standing before his Lord.

But for such as fear the time when they will stand before (the Judgment Seat of) their Lord, there will be two Gardens-

55

وَلِمَنْ خَافَ مَقَامَ رَبِّهِۦ جَنَّتَانِ

Those who fear to stand before their Lord in the Hereafter, and therefore have faith and do righteous deeds, will have two gardens.

Those who fear to stand before their Lord in the Hereafter, and therefore have faith and do righteous deeds, will have two gardens.

<p>The Delight of the Righteous in Paradise</p><p>The foregoing verses spoke of the horrible punishments to be faced by the disbelievers. In the current set of verses we are told about the rewards and bounties reserved for the righteous believers. The verse 46 speaks of two Gardens that are exclusively reserved 'for those who are fearful of having to stand before their Lord'. This phrase refers to those fortunate believers who are, at all times, concerned about reckoning on the Day of Judgment and, as a result, keep away from all sorts of sins under all circumstances. Obviously, these are the people who enjoy special nearness to Allah. In verse [ 62] below we read: وَمِن دُونِهِمَا جَنَّتَانِ (And lesser than these two, there are two other gardens... 55:62) This verse does not specify the class of righteous believers who will receive these gardens. However, the phrase مِن دُونِهِمَا min dunihima ('and lesser than these two' ) indicates that the Gardens mentioned in verse [ 62] are for the general body of believers who are lesser in their spiritual attainment than the foremost believers who are granted special nearness to Allah.</p><p>The Qur'anic exegetes have explained the two sets of pairs of Gardens in other ways as well. Here we have adopted the most plausible and preferable explanation: that is, the first two Gardens are reserved exclusively for the foremost believers who are granted special nearness to Allah; and the second two Gardens are reserved for the general body of believers. That the two Gardens mentioned in Verse 62 are inferior to the first two is supported by authentic Traditions. Bayan-ul-Qur'an cites the Prophetic Tradition from Ad-Durr-ul-Manthur to the effect that while interpreting verses [ 46] and [ 62] the Holy Prophet ﷺ said: جَنَّتَانِ مِن ذَھَبِ لِلمُقَرَّبِینَ وَ جَنَّتَانِ مِن وَرَقِ لِاَصحٰبِ الیَمِینِ "There are two Gardens made of gold for believers who are granted special nearness to Allah; and there are two Gardens made of silver for the People of the Right [ that is, for general body of righteous believers ]." Also, it is recorded in Ad-Durr-ul-Manthur that Sayyidna Bara' Ibn ` Azib ؓ said, اَلعَینَانِ الَّتِی تَجرِیَان ٰخَیرُ مِّنَ النَّضَّخَتَین . The two springs that are flowing freely [ in the first two Gardens ] are better than the two other springs that are mentioned as 'gushing forth' (in the second two gardens). In verse [ 50] springs (in the first two gardens) promised to the believers have been described as flowing freely and ceaselessly تَجرِیَان [ tajriyan ] while in verse [ 66] the springs (in the second two gardens) are described as 'gushing forth' نَّضَّخَتَین [ nadakhatan ]. The quality of 'gushing forth' is the characteristic of all springs, but the quality of 'flowing' is an additional characteristic of specific springs. This is the concise description of all four springs that the inmates of Paradise will be given.</p><p>Related Considerations</p><p>In Verse 46, the phrase, وَلِمَنْ خَافَ مَقَامَ رَ‌بِّهِ (for the one who is fearful of having to stand before his Lord...55:46) refers, according to most exegetes of the Qur'an, to standing before Allah on the Day of Resurrection to give the account of one's deeds. The word 'fearful' signifies that he is mindful under all conditions, whether in public or in private, that one day he has to appear in the Court of Allah to give an account of his deeds. Evidently such a person will never go near the sinful acts.</p><p>Other exegetes, like Qurtubi and others, interpret this to mean: 'the one who is fearful of the Station of His Lord'. That is, he is mindful of the High Station of Allah whereby He is watchful and keeps guard over his words and deeds, overt or covert. All his movements and activities are known to Him. This explanation is close to the previous explanation, in that Allah's keeping guard over him will keep him away from sins.</p>

The Delight of the Righteous in ParadiseThe foregoing verses spoke of the horrible punishments to be faced by the disbelievers. In the current set of verses we are told about the rewards and bounties reserved for the righteous believers. The verse 46 speaks of two Gardens that are exclusively reserved 'for those who are fearful of having to stand before their Lord'. This phrase refers to those fortunate believers who are, at all times, concerned about reckoning on the Day of Judgment and, as a result, keep away from all sorts of sins under all circumstances. Obviously, these are the people who enjoy special nearness to Allah. In verse [ 62] below we read: وَمِن دُونِهِمَا جَنَّتَانِ (And lesser than these two, there are two other gardens... 55:62) This verse does not specify the class of righteous believers who will receive these gardens. However, the phrase مِن دُونِهِمَا min dunihima ('and lesser than these two' ) indicates that the Gardens mentioned in verse [ 62] are for the general body of believers who are lesser in their spiritual attainment than the foremost believers who are granted special nearness to Allah.The Qur'anic exegetes have explained the two sets of pairs of Gardens in other ways as well. Here we have adopted the most plausible and preferable explanation: that is, the first two Gardens are reserved exclusively for the foremost believers who are granted special nearness to Allah; and the second two Gardens are reserved for the general body of believers. That the two Gardens mentioned in Verse 62 are inferior to the first two is supported by authentic Traditions. Bayan-ul-Qur'an cites the Prophetic Tradition from Ad-Durr-ul-Manthur to the effect that while interpreting verses [ 46] and [ 62] the Holy Prophet ﷺ said: جَنَّتَانِ مِن ذَھَبِ لِلمُقَرَّبِینَ وَ جَنَّتَانِ مِن وَرَقِ لِاَصحٰبِ الیَمِینِ "There are two Gardens made of gold for believers who are granted special nearness to Allah; and there are two Gardens made of silver for the People of the Right [ that is, for general body of righteous believers ]." Also, it is recorded in Ad-Durr-ul-Manthur that Sayyidna Bara' Ibn ` Azib ؓ said, اَلعَینَانِ الَّتِی تَجرِیَان ٰخَیرُ مِّنَ النَّضَّخَتَین . The two springs that are flowing freely [ in the first two Gardens ] are better than the two other springs that are mentioned as 'gushing forth' (in the second two gardens). In verse [ 50] springs (in the first two gardens) promised to the believers have been described as flowing freely and ceaselessly تَجرِیَان [ tajriyan ] while in verse [ 66] the springs (in the second two gardens) are described as 'gushing forth' نَّضَّخَتَین [ nadakhatan ]. The quality of 'gushing forth' is the characteristic of all springs, but the quality of 'flowing' is an additional characteristic of specific springs. This is the concise description of all four springs that the inmates of Paradise will be given.Related ConsiderationsIn Verse 46, the phrase, وَلِمَنْ خَافَ مَقَامَ رَ‌بِّهِ (for the one who is fearful of having to stand before his Lord...55:46) refers, according to most exegetes of the Qur'an, to standing before Allah on the Day of Resurrection to give the account of one's deeds. The word 'fearful' signifies that he is mindful under all conditions, whether in public or in private, that one day he has to appear in the Court of Allah to give an account of his deeds. Evidently such a person will never go near the sinful acts.Other exegetes, like Qurtubi and others, interpret this to mean: 'the one who is fearful of the Station of His Lord'. That is, he is mindful of the High Station of Allah whereby He is watchful and keeps guard over his words and deeds, overt or covert. All his movements and activities are known to Him. This explanation is close to the previous explanation, in that Allah's keeping guard over him will keep him away from sins.

<h2 class="title">The Delight of Those Who have Taqwa in Paradise</h2><p>Allah the Exalted said,</p><div class="text_uthmani arabic">وَلِمَنْ خَافَ مَقَامَ رَبِّهِ</div><p>(But for him who fears the standing before his Lord,) on the Day of Resurrection,</p><div class="text_uthmani arabic">وَنَهَى النَّفْسَ عَنِ الْهَوَى</div><p>(And restrained himself from the desires.) (79:40), and does not indulge nor prefer this worldly life. He who knows that the Hereafter is better and more lasting, so he fulfills what his Lord ordered him and stays away from His prohibitions, then he will earn two gardens from his Lord on the Day of Resurrection. Al-Bukhari recorded that `Abdullah bin Qays said that the Messenger of Allah said,</p><div class="text_uthmani arabic">«جَنَّتَانِ مِنْ فِضَّةٍ آنِيَتُهُمَا وَمَا فِيهِمَا، وَجَنَّتَانِ مِنْ ذَهَبٍ آنِيَتُهُمَا وَمَا فِيهِمَا، وَمَا بَيْنَ الْقَوْمِ وَبَيْنَ أَنْ يَنْظُرُوا إِلَى رَبِّهِمْ عَزَّ وَجَلَّ إِلَّا رِدَاءُ الْكِبْرِيَاءِ عَلَى وَجْهِهِ فِي جَنَّةِ عَدْن»</div><p>(There are two gardens made of silver -- their vessels and all that they contain. And there are two gardens made of gold -- their vessels and all that they contain. And nothing stands between the people in the `Adn Garden and looking at their Lord, the Exalted and Most Honored, but the covering of pride before His Face.) The Group, with the exception of Abu Dawud, collected this via the Hadith of `Abdul-`Aziz. This Ayah is general and applies to both humans and Jinns, providing proof that those among the Jinns who believe and have Taqwa will enter Paradise, for Allah is reminding the Ath-Thaqalayn of this favor, as He says;</p><div class="text_uthmani arabic">وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ </div><p>(But for him who fears the standing before his Lord, there will be two Gardens. Then which of the blessings of your Lord will you both deny) Then He describes these two gardens, by saying,</p><div class="text_uthmani arabic">ذَوَاتَآ أَفْنَانٍ </div><p>(With Afnan.) their trees have beautiful young branches that hold and produce every type of ripened beautiful fruit,</p><div class="text_uthmani arabic">فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ </div><p>(Then which of the blessings of your Lord will you both deny) `Ata' Al-Khurasani and several others said that Afnan means spreading branches of trees that reach the branches of other trees,</p><div class="text_uthmani arabic">فِيهِمَا عَيْنَانِ تَجْرِيَانِ </div><p>(In them (both) will be two springs flowing.) free to water these trees and branches that produce all kinds of fruits,</p><div class="text_uthmani arabic">فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ </div><p>(Then which of the blessings of your Lord will you both deny) Al-Hasan Al-Basri said that one of these springs is called Tasnim, and the other called As-Salsabil. `Atiyah said that the water of one of these springs is from non-standing water and the other from wine that gives delight to those who drink it. Allah's statement,</p><div class="text_uthmani arabic">فِيهِمَا مِن كُلِّ فَـكِهَةٍ زَوْجَانِ </div><p>(In them (both) will be every kind of fruit in pairs.), of every type and kind of fruit, that which they knew before, and better, and that which they did not know before. Therein, there are delights that no eye has ever seen, no ear has ever heard and no heart has ever imagined,</p><div class="text_uthmani arabic">فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ </div><p>(Then which of the blessings of your Lord will you both deny) Ibrahim bin Al-Hakam bin Aban said that his father narrated from `Ikrimah that Ibn `Abbas said, "There is not a fruit that exists in this life, sweet or bitter, but it exists in Paradise, even the colo- cynth." Ibn `Abbas also said, "There is nothing in the world that is in the Hereafter except in name." Meaning there is such an enormous difference and contrast between the two in enjoyment and value.</p>

The Delight of Those Who have Taqwa in ParadiseAllah the Exalted said,وَلِمَنْ خَافَ مَقَامَ رَبِّهِ(But for him who fears the standing before his Lord,) on the Day of Resurrection,وَنَهَى النَّفْسَ عَنِ الْهَوَى(And restrained himself from the desires.) (79:40), and does not indulge nor prefer this worldly life. He who knows that the Hereafter is better and more lasting, so he fulfills what his Lord ordered him and stays away from His prohibitions, then he will earn two gardens from his Lord on the Day of Resurrection. Al-Bukhari recorded that `Abdullah bin Qays said that the Messenger of Allah said,«جَنَّتَانِ مِنْ فِضَّةٍ آنِيَتُهُمَا وَمَا فِيهِمَا، وَجَنَّتَانِ مِنْ ذَهَبٍ آنِيَتُهُمَا وَمَا فِيهِمَا، وَمَا بَيْنَ الْقَوْمِ وَبَيْنَ أَنْ يَنْظُرُوا إِلَى رَبِّهِمْ عَزَّ وَجَلَّ إِلَّا رِدَاءُ الْكِبْرِيَاءِ عَلَى وَجْهِهِ فِي جَنَّةِ عَدْن»(There are two gardens made of silver -- their vessels and all that they contain. And there are two gardens made of gold -- their vessels and all that they contain. And nothing stands between the people in the `Adn Garden and looking at their Lord, the Exalted and Most Honored, but the covering of pride before His Face.) The Group, with the exception of Abu Dawud, collected this via the Hadith of `Abdul-`Aziz. This Ayah is general and applies to both humans and Jinns, providing proof that those among the Jinns who believe and have Taqwa will enter Paradise, for Allah is reminding the Ath-Thaqalayn of this favor, as He says;وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ (But for him who fears the standing before his Lord, there will be two Gardens. Then which of the blessings of your Lord will you both deny) Then He describes these two gardens, by saying,ذَوَاتَآ أَفْنَانٍ (With Afnan.) their trees have beautiful young branches that hold and produce every type of ripened beautiful fruit,فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny) `Ata' Al-Khurasani and several others said that Afnan means spreading branches of trees that reach the branches of other trees,فِيهِمَا عَيْنَانِ تَجْرِيَانِ (In them (both) will be two springs flowing.) free to water these trees and branches that produce all kinds of fruits,فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny) Al-Hasan Al-Basri said that one of these springs is called Tasnim, and the other called As-Salsabil. `Atiyah said that the water of one of these springs is from non-standing water and the other from wine that gives delight to those who drink it. Allah's statement,فِيهِمَا مِن كُلِّ فَـكِهَةٍ زَوْجَانِ (In them (both) will be every kind of fruit in pairs.), of every type and kind of fruit, that which they knew before, and better, and that which they did not know before. Therein, there are delights that no eye has ever seen, no ear has ever heard and no heart has ever imagined,فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny) Ibrahim bin Al-Hakam bin Aban said that his father narrated from `Ikrimah that Ibn `Abbas said, "There is not a fruit that exists in this life, sweet or bitter, but it exists in Paradise, even the colo- cynth." Ibn `Abbas also said, "There is nothing in the world that is in the Hereafter except in name." Meaning there is such an enormous difference and contrast between the two in enjoyment and value.

How many favours of your Lord will then both of you deny? --

So O men and jinns! Which favour of your Lord will you deny?

O which of your Lord's bounties will you and you deny?

which, then, of your Sustainer’s powers can you disavow? –

Which, then, of the benefits of your Lord will ye twain belie?

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

So which of your Lord’s marvels will you deny?

Which of your Lord's favours will you twain – you men and jinn – then deny?

Then which of the blessings of your Lord will you both deny

Which is it, of the favours of your Lord, that ye deny?

So which of your Lord’s bounties will you both deny?

Which favors of your Lord will you both belie?

So which of the favors of your Lord would you deny? -

(Jinn and mankind) - which of the favors of your Lord would you then deny?

Which then of the bounties of your Lord will you deny?

Fabiayyi <u>a</u>l<u>a</u>i rabbikum<u>a</u> tuka<u>thth</u>ib<u>a</u>n<b>i</b>

Which of your Lord's wonders would you deny?

Then which of the favours of your Lord will ye deny?-

55

فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

Full of overhanging branches --

Having numerous branches.

abounding in branches --

[two gardens] of many wondrous hues.

With spreading branches.

With spreading branches;

Full of varieties.

These Gardens will abound in green, blooming branches.

With Afnan.

Of spreading branches.

Both abounding in branches.

(Gardens) with many branches.

Having [spreading] branches.

full of various trees.

Having in them various kinds.

<u>Th</u>aw<u>a</u>t<u>a</u> afn<u>a</u>n<b>in</b>

[There will be two gardens with] spreading branches.

Containing all kinds (of trees and delights);-

55

ذَوَاتَآ أَفْنَانٍ

These two gardens will have huge fresh branches producing fruit.

These two gardens will have huge fresh branches producing fruit.

<p>ذَوَاتَا أَفْنَانٍ (both having lot of branches...55:48). This describes the first two Gardens. There will be plenty of trees abounding in. branches and consequently their shade will be dense, and the fruits will be in abundance. The other two Gardens are described later. No such qualities are mentioned about them, which may imply their relative deficiency in this quality.</p>

ذَوَاتَا أَفْنَانٍ (both having lot of branches...55:48). This describes the first two Gardens. There will be plenty of trees abounding in. branches and consequently their shade will be dense, and the fruits will be in abundance. The other two Gardens are described later. No such qualities are mentioned about them, which may imply their relative deficiency in this quality.

Which of the favours of your Lord will you then deny? --

So O men and jinns! Which favour of your Lord will you deny?

O which of your Lord's bounties will you and you deny?

Which, then, of your Sustainer’s powers can you disavow?

Which, then, of the benefits of your Lord will ye twain belie?

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

So which of your Lord’s marvels will you deny?

Which of your Lord's favours will you twain – you men and jinn – then deny?

Then which of the blessings of your Lord will you both deny

Which is it, of the favours of your Lord, that ye deny?

So which of your Lord’s bounties will you both deny?

Which favors of your Lord will you both belie?

So which of the favors of your Lord would you deny?

(Jinn and mankind) - which of the favors of your Lord would you then deny?

Which then of the bounties of your Lord will you deny?

Fabiayyi <u>a</u>l<u>a</u>i rabbikum<u>a</u> tuka<u>thth</u>ib<u>a</u>n<b>i</b>

Which of your Lord's wonders would you deny?

Then which of the favours of your Lord will ye deny?-

55

فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

With two springs of water flowing through them both. --

In the two Gardens flow two springs.

therein two fountains of running water --

In [each of] these two [gardens] two springs will flow.

In which, will be two fountains running.

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

In them are two flowing springs.

In each of the two Gardens are two flowing springs.

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

Wherein are two fountains flowing.

In both of them will be two flowing springs.

Therein are two running fountains.

In both of them are two springs, flowing.

In the two gardens there will be two flowing springs.

In both of them are two fountains flowing.

Feehim<u>a</u> AAayn<u>a</u>ni tajriy<u>a</u>n<b>i</b>

In both of them, there are two springs flowing.

In them (each) will be two Springs flowing (free);

55

فِيهِمَا عَيْنَانِ تَجْرِيَانِ

In the two gardens there will be two springs flowing between them with water.

In the two gardens there will be two springs flowing between them with water.

Which of the favours of your Lord will then both of you deny?

So O men and jinns! Which favour of your Lord will you deny?

O which of your Lord's bounties will you and you deny?

Which, then, of your Sustainer’s powers can you disavow?

Which, then, of the benefits of your Lord will ye twain belie?

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

So which of your Lord’s marvels will you deny?

Which of your Lord's favours will you twain – you men and jinn – then deny?

Then which of the blessings of your Lord will you both deny

Which is it, of the favours of your Lord, that ye deny?

So which of your Lord’s bounties will you both deny?

Which favors of your Lord will you both belie?

So which of the favors of your Lord would you deny?

(Jinn and mankind) - which of the favors would you then deny?

Which then of the bounties of your Lord will you deny?

Fabiayyi <u>a</u>l<u>a</u>i rabbikum<u>a</u> tuka<u>thth</u>ib<u>a</u>n<b>i</b>

Which of your Lord's wonders would you deny?

Then which of the favours of your Lord will ye deny?-

55

فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

In both of them there will be every kind of fruits in pairs. --

In which are fruits of all kinds, each of two varieties.

therein of every fruit two kinds --

In [each of] these two will two kinds of every fruit be [found].

In which will be of every fruit two kinds.

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

In them are fruits of every kind, in pairs.

In both these is a pair of every fruit.

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

Wherein is every kind of fruit in pairs.

In both of them will be two kinds of every fruit.

Therein are two kinds of every fruit.

In both of them are of every fruit, two kinds.

In them there are pairs of each kind of fruit.

In both of them are two pairs of every fruit.

Feehim<u>a</u> min kulli f<u>a</u>kihatin zawj<u>a</u>n<b>i</b>

In both of them, there will be two kinds of every fruit.

In them will be Fruits of every kind, two and two.

55

فِيهِمَا مِن كُلِّ فَٰكِهَةٍ زَوْجَانِ

In them there will be two types of every fruit to enjoy.

In them there will be two types of every fruit to enjoy.

<p>فِيهِمَا مِن كُلِّ فَاكِهَةٍ زَوْجَانِ (In both there are two kinds of every fruit...52). The phrase مِن كُلِّ فَاكِهَةٍ "of every fruit " denotes that the first two gardens will comprehend all kinds of fruit. As opposed to this, verse [ 68] simply states فَاكِهَةٍ fakihah [=fruits ] about the second two gardens. The word زَوْجَانِ zawjan [ two kinds ] means every fruit will be of two types. This may be referring to one kind of dried fruits, and the other of fresh ones. It could also mean that one kind will be of normal taste, and the other of some extra ordinary flavor. [ Mazhari ]</p>

فِيهِمَا مِن كُلِّ فَاكِهَةٍ زَوْجَانِ (In both there are two kinds of every fruit...52). The phrase مِن كُلِّ فَاكِهَةٍ "of every fruit " denotes that the first two gardens will comprehend all kinds of fruit. As opposed to this, verse [ 68] simply states فَاكِهَةٍ fakihah [=fruits ] about the second two gardens. The word زَوْجَانِ zawjan [ two kinds ] means every fruit will be of two types. This may be referring to one kind of dried fruits, and the other of fresh ones. It could also mean that one kind will be of normal taste, and the other of some extra ordinary flavor. [ Mazhari ]

Which of the favours of your Lord will then both of you deny? --

So O men and jinns! Which favour of your Lord will you deny?

O which of your Lord's bounties will you and you deny?

Which, then, of your Sustainer s powers can you disavow?

Which, then, of the benefits of your Lord will ye twain belie?

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

So which of your Lord’s marvels will you deny?

Which of your Lord's favours will you twain – you men and jinn – then deny?

Then which of the blessings of your Lord will you both deny

Which is it, of the favours of your Lord, that ye deny?

So which of your Lord’s bounties will you both deny?

Which favors of your Lord will you both belie?

So which of the favors of your Lord would you deny?

(Jinn and mankind) - which of the favors of your Lord would you then deny?

Which then of the bounties of your Lord will you deny?

Fabiayyi <u>a</u>l<u>a</u>i rabbikum<u>a</u> tuka<u>thth</u>ib<u>a</u>n<b>i</b>

Which of your Lord's wonders would you deny?

Then which of the favours of your Lord will ye deny?

55

فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

Reclining there on carpets lined with brocade, fruits of the garden hanging low within reach.

Reclining upon thrones that are lined with brocade, with the fruit of both Gardens close enough to be picked from under.

reclining upon couches lined with brocade, the fruits of the gardens nigh to gather --

[In such a paradise the blest will dwell,] reclin­ing upon carpets lined with rich brocade; and the fruit of both these gardens will be within easy reach.

Reclining on carpets whereof the linings will be of brocade; and the fruit of the two Gardens shall be near at hand.

Reclining upon the couches lined with silk brocade, and the fruits of the two Gardens will be near at hand.

Reclining on furnishings lined with brocade, and the fruits of the two gardens are near at hand.

They shall recline on couches lined with brocade, and within reach shall hang the fruits of the two Gardens.

Reclining upon the couches lined with Istabraq, and the fruits of the two Gardens will be near at hand.

Reclining upon couches lined with silk brocade, the fruit of both the gardens near to hand.

[They will be] reclining on beds lined with green silk. And the fruit of the two gardens will be near at hand.

(They shall) recline on couches lined with brocade, and the fruits of the Gardens will be near at hand.

[They are] reclining on beds whose linings are of silk brocade, and the fruit of the two gardens is hanging low.

(The dwellers of Paradise) will recline on couches lined with silk brocade and it will be easy to reach the ripe fruits from the two gardens.

Reclining on beds, the inner coverings of which are of silk brocade; and the fruits of the two gardens shall be within reach.

Muttakieena AAal<u>a</u> furushin ba<u>ta</u>inuh<u>a</u> min istabraqin wajan<u>a</u> aljannatayni d<u>a</u>n<b>in</b>

They will recline upon carpets lined with rich brocade; and the fruits of both these gardens will be within easy reach.

They will recline on Carpets, whose inner linings will be of rich brocade: the Fruit of the Gardens will be near (and easy of reach).

55

مُتَّكِـِٔينَ عَلَىٰ فُرُشٍۭ بَطَآئِنُهَا مِنْ إِسْتَبْرَقٍ وَجَنَى ٱلْجَنَّتَيْنِ دَانٍ

Reclining on spreads, whose inner lining will be of coarse silk, and the fruits that they will reap from the two gardens will be close and within reach of a person standing, sitting or reclining.

Reclining on spreads, whose inner lining will be of coarse silk, and the fruits that they will reap from the two gardens will be close and within reach of a person standing, sitting or reclining.

<div class="text_uthmani arabic">مُتَّكِئِينَ</div><p>(Reclining), in reference to the residents of Paradise, who will recline or sit cross-legged;</p><div class="text_uthmani arabic">عَلَى فُرُشٍ بَطَآئِنُهَا مِنْ إِسْتَبْرَقٍ</div><p>(upon the couches lined with Istabraq,) which is thick silk brocade, according to `Ikrimah, Ad-Dahhak and Qatadah. Abu `Imran Al-Jawni said, "It is thick silk embroidered with gold." In this way, the honor of the outside is alluded to by mentioning the honor of the inside. Abu Ishaq narrated that Hubayrah bin Yarim said that `Abdullah bin Mas`ud said, "This is their interior, so what about it if you see their exterior" Allah said,</p><div class="text_uthmani arabic">وَجَنَى الْجَنَّتَيْنِ دَانٍ</div><p>(and the fruits of the two Gardens will be near at hand.) close to the believers who will be able to take any of it they wish, whether they are reclining or otherwise,</p><div class="text_uthmani arabic">قُطُوفُهَا دَانِيَةٌ </div><p>(The fruits in bunches whereof will be low and near at hand.)(69:23),</p><div class="text_uthmani arabic">وَدَانِيَةً عَلَيْهِمْ ظِلَـلُهَا وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلاً </div><p>(And the shade thereof is. close upon them, and the bunches of fruit thereof will hang low within their reach.)(76:14), meaning, these fruits descend from their branches to those who wish to have them, because they are close at hand,</p><div class="text_uthmani arabic">فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ </div><p>(Then which of the blessings of your Lord will you both deny) After Allah mentioned the couches, He then said,</p><div class="text_uthmani arabic">فِيهِنَّ</div><p>(Wherein will be), meaning on these couches or beds,</p><div class="text_uthmani arabic">قَـصِرَتُ الطَّرْفِ</div><p>(Qasirat At-Tarf) chaste females, wives restraining their glances, desiring none except their husbands, seeing them as the most beautiful men in Paradise. This was said by Ibn `Abbas, Qatadah, `Ata' Al-Khurasani and Ibn Zayd. It was reported that one of these wives will say to her husband, "By Allah! I neither see anything in Paradise more handsome than you nor more beloved to me than you. So praise be to Allah Who made you for me and made me for you." Allah said,</p><div class="text_uthmani arabic">لَمْ يَطْمِثْهُنَّ إِنسٌ قَبْلَهُمْ وَلاَ جَآنٌّ </div><p>(whom never deflowered a human before nor Jinn ) meaning they are delightful virgins of comparable age who never had sexual intercourse with anyone, whether from mankind or Jinns, before their husbands. This is also a proof that the believers among the Jinns will enter Paradise. Artat bin Al-Mundhir said, "Damrah bin Habib was asked if the Jinns will enter Paradise and he said, `Yes, and they will get married. The Jinns will have Jinn women and the humans will have female humans."' Allah's statement,</p><div class="text_uthmani arabic">لَمْ يَطْمِثْهُنَّ إِنسٌ قَبْلَهُمْ وَلاَ جَآنٌّ فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ </div><p>(whom never deflowered a human before nor Jinn. Then which of the blessings of your Lord will you both deny) Then Allah describes these women for the proposed:</p><div class="text_uthmani arabic">كَأَنَّهُنَّ الْيَاقُوتُ وَالْمَرْجَانُ </div><p>(they are like Yaqut and Marjan.) Mujahid, Al-Hasan, Ibn Zayd and others said, "They are as pure as rubies and white as Marjan." So here they described Marjan as pearls. Imam Muslim recorded that Muhammad bin Sirin said, "Some people either boasted or just wondered who are more in Paradise, men or women. Abu Hurayrah said, `Has not Abu Al-Qasim (Muhammad ) said,</p><div class="text_uthmani arabic">«إِنَّ أَوَّلَ زُمْرَةٍ تَدْخُلُ الْجَنَّةَ عَلَى صُورَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَالَّتِي تَلِيهَا عَلَى (أَضْوَءِ) كَوْكَبٍ دُرِّيَ فِي السَّمَاءِ، لِكُلِّ امْرِىءٍ مِنْهُمْ زَوْجَتَانِ اثْنَتَانِ، يُرَى مُخُّ سُوقِهِمَا مِنْ وَرَاءِ اللَّحْمِ، وَمَا فِي الْجَنَّةِ أَعْزَب»</div><p>(Verily, the first group that will enter Paradise will look like the moon when it is full, and the next batch will be as radiant as the radiant star in the sky. Each one of them will marry two wives. The marrow of the bones of their shins will be seen through the flesh. None will be unmarried in Paradise.) This Hadith was recorded in the Two Sahihs. Imam Ahmad recorded that Anas said that the Messenger of Allah said,</p><div class="text_uthmani arabic">«لَغَدْوَةٌ فِي سَبِيلِ اللهِ أَوْ رَوْحَةٌ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا، وَلَقَابُ قَوسِ أَحَدِكُمْ، أَوْ مَوْضِعُ قِدِّهِ يَعْنِي سَوْطَهُ مِنَ الْجَنَّةِ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا، وَلَوِ اطَّلَعَتِ امْرَأَةٌ مِنْ نِسَاءِ أَهْلِ الْجَنَّةِ إِلَى الْأَرْضِ لَمَلَأَتْ مَا بَيْنَهُمَا رِيحًا، وَلَطَابَ مَا بَيْنَهُمَا، وَلَنَصِيفُهَا عَلَى رَأْسِهَا خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا»</div><p>(A morning or an evening journey in Allah's cause is better than the world and whatever is on its surface. And a place in Paradise as small as that occupied by the whip of one of you, is better than the world and whatever is on its surface. If one of the women of the people of Paradise looks directly at the earth, she will fill what is between Paradise and earth with a good scent and all of it will become delightful. Verily, the veil over her head is better than this life and all that is on its surface.) Al-Bukhari also collected a similar narration. Allah the Exalted said,</p><div class="text_uthmani arabic">هَلْ جَزَآءُ الإِحْسَـنِ إِلاَّ الإِحْسَـنُ </div><p>(Is there any reward for good other than good) Allah declares that in the Hereafter, all that is good and righteous is the only befitting reward for those who do good deeds in this life,</p><div class="text_uthmani arabic">لِّلَّذِينَ أَحْسَنُواْ الْحُسْنَى وَزِيَادَةٌ</div><p>(For those who have done good is best (reward) and even more.)(10:26) All of these are tremendous blessings that cannot be earned merely by good deeds, but by Allah's favor and bounty, after all of these He says;</p><div class="text_uthmani arabic">فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ </div><p>(Then which of the blessings of your Lord will you both deny)</p>

مُتَّكِئِينَ(Reclining), in reference to the residents of Paradise, who will recline or sit cross-legged;عَلَى فُرُشٍ بَطَآئِنُهَا مِنْ إِسْتَبْرَقٍ(upon the couches lined with Istabraq,) which is thick silk brocade, according to `Ikrimah, Ad-Dahhak and Qatadah. Abu `Imran Al-Jawni said, "It is thick silk embroidered with gold." In this way, the honor of the outside is alluded to by mentioning the honor of the inside. Abu Ishaq narrated that Hubayrah bin Yarim said that `Abdullah bin Mas`ud said, "This is their interior, so what about it if you see their exterior" Allah said,وَجَنَى الْجَنَّتَيْنِ دَانٍ(and the fruits of the two Gardens will be near at hand.) close to the believers who will be able to take any of it they wish, whether they are reclining or otherwise,قُطُوفُهَا دَانِيَةٌ (The fruits in bunches whereof will be low and near at hand.)(69:23),وَدَانِيَةً عَلَيْهِمْ ظِلَـلُهَا وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلاً (And the shade thereof is. close upon them, and the bunches of fruit thereof will hang low within their reach.)(76:14), meaning, these fruits descend from their branches to those who wish to have them, because they are close at hand,فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny) After Allah mentioned the couches, He then said,فِيهِنَّ(Wherein will be), meaning on these couches or beds,قَـصِرَتُ الطَّرْفِ(Qasirat At-Tarf) chaste females, wives restraining their glances, desiring none except their husbands, seeing them as the most beautiful men in Paradise. This was said by Ibn `Abbas, Qatadah, `Ata' Al-Khurasani and Ibn Zayd. It was reported that one of these wives will say to her husband, "By Allah! I neither see anything in Paradise more handsome than you nor more beloved to me than you. So praise be to Allah Who made you for me and made me for you." Allah said,لَمْ يَطْمِثْهُنَّ إِنسٌ قَبْلَهُمْ وَلاَ جَآنٌّ (whom never deflowered a human before nor Jinn ) meaning they are delightful virgins of comparable age who never had sexual intercourse with anyone, whether from mankind or Jinns, before their husbands. This is also a proof that the believers among the Jinns will enter Paradise. Artat bin Al-Mundhir said, "Damrah bin Habib was asked if the Jinns will enter Paradise and he said, `Yes, and they will get married. The Jinns will have Jinn women and the humans will have female humans."' Allah's statement,لَمْ يَطْمِثْهُنَّ إِنسٌ قَبْلَهُمْ وَلاَ جَآنٌّ فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ (whom never deflowered a human before nor Jinn. Then which of the blessings of your Lord will you both deny) Then Allah describes these women for the proposed:كَأَنَّهُنَّ الْيَاقُوتُ وَالْمَرْجَانُ (they are like Yaqut and Marjan.) Mujahid, Al-Hasan, Ibn Zayd and others said, "They are as pure as rubies and white as Marjan." So here they described Marjan as pearls. Imam Muslim recorded that Muhammad bin Sirin said, "Some people either boasted or just wondered who are more in Paradise, men or women. Abu Hurayrah said, `Has not Abu Al-Qasim (Muhammad ) said,«إِنَّ أَوَّلَ زُمْرَةٍ تَدْخُلُ الْجَنَّةَ عَلَى صُورَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَالَّتِي تَلِيهَا عَلَى (أَضْوَءِ) كَوْكَبٍ دُرِّيَ فِي السَّمَاءِ، لِكُلِّ امْرِىءٍ مِنْهُمْ زَوْجَتَانِ اثْنَتَانِ، يُرَى مُخُّ سُوقِهِمَا مِنْ وَرَاءِ اللَّحْمِ، وَمَا فِي الْجَنَّةِ أَعْزَب»(Verily, the first group that will enter Paradise will look like the moon when it is full, and the next batch will be as radiant as the radiant star in the sky. Each one of them will marry two wives. The marrow of the bones of their shins will be seen through the flesh. None will be unmarried in Paradise.) This Hadith was recorded in the Two Sahihs. Imam Ahmad recorded that Anas said that the Messenger of Allah said,«لَغَدْوَةٌ فِي سَبِيلِ اللهِ أَوْ رَوْحَةٌ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا، وَلَقَابُ قَوسِ أَحَدِكُمْ، أَوْ مَوْضِعُ قِدِّهِ يَعْنِي سَوْطَهُ مِنَ الْجَنَّةِ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا، وَلَوِ اطَّلَعَتِ امْرَأَةٌ مِنْ نِسَاءِ أَهْلِ الْجَنَّةِ إِلَى الْأَرْضِ لَمَلَأَتْ مَا بَيْنَهُمَا رِيحًا، وَلَطَابَ مَا بَيْنَهُمَا، وَلَنَصِيفُهَا عَلَى رَأْسِهَا خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا»(A morning or an evening journey in Allah's cause is better than the world and whatever is on its surface. And a place in Paradise as small as that occupied by the whip of one of you, is better than the world and whatever is on its surface. If one of the women of the people of Paradise looks directly at the earth, she will fill what is between Paradise and earth with a good scent and all of it will become delightful. Verily, the veil over her head is better than this life and all that is on its surface.) Al-Bukhari also collected a similar narration. Allah the Exalted said,هَلْ جَزَآءُ الإِحْسَـنِ إِلاَّ الإِحْسَـنُ (Is there any reward for good other than good) Allah declares that in the Hereafter, all that is good and righteous is the only befitting reward for those who do good deeds in this life,لِّلَّذِينَ أَحْسَنُواْ الْحُسْنَى وَزِيَادَةٌ(For those who have done good is best (reward) and even more.)(10:26) All of these are tremendous blessings that cannot be earned merely by good deeds, but by Allah's favor and bounty, after all of these He says;فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny)

How many favours of your Lord will then both of you deny?

So O men and jinns! Which favour of your Lord will you deny?

O which of your Lord's bounties will you and you deny?

Which, then, of your Sustainer’s powers can you disavow?

Which, then, of the benefits of your Lord will ye twain belie?

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

So which of your Lord’s marvels will you deny?

Which of your Lord's favours will you twain – you men and jinn – then deny?

Then which of the blessings of your Lord will you both deny

Which is it, of the favours of your Lord, that ye deny?

So which of your Lord’s bounties will you both deny?

Which favors of your Lord will you both belie?

So which of the favors of your Lord would you deny?

(Jinn and mankind) - which of the favors of your Lord would you then deny?

Which then of the bounties of your Lord will you deny?

Fabiayyi <u>a</u>l<u>a</u>i rabbikum<u>a</u> tuka<u>thth</u>ib<u>a</u>n<b>i</b>

Which of your Lord's wonders would you deny?

Then which of the favours of your Lord will ye deny?

55

فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

In them maidens with averted glances, undeflowered by man or by jinn before them, --

Upon thrones are the women who do not gaze at men except their husbands, and before them, are untouched by any man or jinn.

therein maidens restraining their glances, untouched before them by any man or jinn --

In these [gardens] will be mates of modest gaze, whom neither man nor invisible being will have touched ere then.

Therein shall be those of refraining looks whom before them hath deflowered neither man nor jinn.

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

In them are maidens restraining their glances, untouched before by any man or jinn.

In the midst of these shall be maidens with modest, restrained glances; maidens whom no man or jinn has ever touched before.

Wherein both will be Qasirat At-Tarf, whom never deflowered a human before nor Jinn.

Therein are those of modest gaze, whom neither man nor jinni will have touched before them.

In them are maidens of restrained glances, whom no human has touched before, nor jinn.

Therein are maidens who restrain their glances, whom neither human nor jinn have touched before.

In them are women limiting [their] glances, untouched before them by man or jinni -

There will be bashful maidens untouched by mankind or jinn before.

In them shall be those who restrained their eyes; before them neither man nor jinni shall have touched them.

Feehinna q<u>as</u>ir<u>a</u>tu a<b>l</b><u>tt</u>arfi lam ya<u>t</u>mithhunna insun qablahum wal<u>a</u> j<u>a</u>n<b>nun</b>

Therein are maidens of modest gaze, whom neither a man nor a jinn had ever touched before them.

In them will be (Maidens), chaste, restraining their glances, whom no man or Jinn before them has touched;-

55

فِيهِنَّ قَٰصِرَٰتُ ٱلطَّرْفِ لَمْ يَطْمِثْهُنَّ إِنسٌ قَبْلَهُمْ وَلَا جَآنٌّ

In them there will be women who will restrict their gaze to their husbands, whose virginity was not broken by any man or jinn before their husbands.

In them there will be women who will restrict their gaze to their husbands, whose virginity was not broken by any man or jinn before their husbands.

<p>لَمْ يَطْمِثْهُنَّ إِنسٌ قَبْلَهُمْ وَلَا جَانٌّ (...whom neither a man will have touched before them, nor a Jinn....55:56). The word طْمِث tamth has different meanings. 'Menstrual discharge' is termed as tamth, and the menstruating woman as طْامِث 'tamith'. It also means 'sexual intercourse with a virgin'. This second sense is meant here in this verse.</p>

لَمْ يَطْمِثْهُنَّ إِنسٌ قَبْلَهُمْ وَلَا جَانٌّ (...whom neither a man will have touched before them, nor a Jinn....55:56). The word طْمِث tamth has different meanings. 'Menstrual discharge' is termed as tamth, and the menstruating woman as طْامِث 'tamith'. It also means 'sexual intercourse with a virgin'. This second sense is meant here in this verse.

Which of the favours of your Lord will then both of you deny? --

So O men and jinns! Which favour of your Lord will you deny?

O which of your Lord's bounties will you and you deny?

Which, then, of your Sus­tainer’s powers can you disavow?

Which, then, of the benefits of Your Lord will ye twain belie?

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

So which of your Lord’s marvels will you deny?

Which of your Lord's favours will you twain – you men and jinn – then deny?

Then which of the blessings of your Lord will you both deny

Which is it, of the favours of your Lord, that ye deny?

So which of your Lord’s bounties will you both deny?

Which favors of your Lord will you both belie?

So which of the favors of your Lord would you deny? -

(Jinn and mankind) - which of the favors of your Lord would you then deny

Which then of the bounties of your Lord will you deny?

Fabiayyi <u>a</u>l<u>a</u>i rabbikum<u>a</u> tuka<u>thth</u>ib<u>a</u>n<b>i</b>

Which of your Lord's wonders would you deny?

Then which of the favours of your Lord will ye deny?-

55

فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

As though rubies and pearls.

They are like rubies and coral-stone.

lovely as rubies, beautiful as coral --

[When you are promised splendours] as though [of] rubies and [of] pearls –

As though they are jacinth and coral.

(In beauty) they are like rubies and coral.

As though they were rubies and corals.

Lovely as rubies and pearls.

They are like Yaqut and Marjan.

(In beauty) like the jacynth and the coral-stone.

As though they were rubies and corals.

As (lovely as) rubies and as (beautiful as) coral.

As if they were rubies and coral.

who are as beautiful as rubies and pearls.

As though they were rubies and pearls.

Kaannahunna aly<u>a</u>qootu wa<b>a</b>lmarj<u>a</u>n<b>u</b>

[There will be] maidens as fair as corals and rubies.

Like unto Rubies and coral.

55

كَأَنَّهُنَّ ٱلْيَاقُوتُ وَٱلْمَرْجَانُ

As though they are rubies and coral in their beauty and purity.

As though they are rubies and coral in their beauty and purity.

Which of the favours of your Lord will then both of you deny?

So O men and jinns! Which favour of your Lord will you deny?

O which of your Lord's bounties will you and you deny?

which, then, of your Sustainer’s powers can you disavow?

Which, then, of the benefits of your Lord will ye twain belie?

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

So which of your Lord’s marvels will you deny?

Which of the favours of your Lord will you twain – you men and jinn – then deny?

Then which of the blessings of your Lord will you both deny

Which is it, of the favours of your Lord, that ye deny?

So which of your Lord’s bounties will you both deny?

Which favors of your Lord will you both belie?

So which of the favors of your Lord would you deny?

(Jinn and mankind) - which of the favors of your Lord would you then deny?

Which then of the bounties of your Lord will you deny?

Fabiayyi <u>a</u>l<u>a</u>i rabbikum<u>a</u> tuka<u>thth</u>ib<u>a</u>n<b>i</b>

Which of your Lord's wonders would you deny?

Then which of the favours of your Lord will ye deny?

55

فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

Should the reward of goodness be aught else but goodness? --

What is the reward of virtue except virtue (in return)?

Shall the recompense of goodness be other than goodness?

Could the reward of good be aught but good?

Shall the recompense of kindness be aught save kindness?

Is there any reward for good other than good?

Is the reward of goodness anything but goodness?

Can the reward of goodness be any other than goodness?

Is there any reward for good other than good

Is the reward of goodness aught save goodness?

Is the requital of goodness anything but goodness?

Shall the recompense of goodness be anything other than goodness?

Is the reward for good [anything] but good?

Can any thing else be a response to a favor but a favor?

Is the reward of goodness aught but goodness?

Hal jaz<u>a</u>o ali<u>h</u>s<u>a</u>ni ill<u>a</u> ali<u>h</u>s<u>a</u>n<b>u</b>

The reward of goodness shall be nothing but goodness.

Is there any Reward for Good - other than Good?

55

هَلْ جَزَآءُ ٱلْإِحْسَٰنِ إِلَّا ٱلْإِحْسَٰنُ

The reward of those who properly followed their Lord is only that Allah will give them a proper recompense.

The reward of those who properly followed their Lord is only that Allah will give them a proper recompense.

<p>هَلْ جَزَاءُ الْإِحْسَانِ إِلَّا الْإِحْسَانُ (Is there any reward for goodness other than goodness?...55:60). Having described the two Gardens for the intimate believers, it is declared as a principle that a good deed attracts a good reward. The righteous believers will be blessed, therefore, with good rewards.</p>

هَلْ جَزَاءُ الْإِحْسَانِ إِلَّا الْإِحْسَانُ (Is there any reward for goodness other than goodness?...55:60). Having described the two Gardens for the intimate believers, it is declared as a principle that a good deed attracts a good reward. The righteous believers will be blessed, therefore, with good rewards.

How many favours of your Lord will then both of you deny? --

So O men and jinns! Which favour of your Lord will you deny?

O which of your Lord's bounties will you and you deny?

Which, then, of your Sustainer’s powers can you disavow?

Which, then, of the benefits of your Lord will ye twain belie?

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

So which of your Lord’s marvels will you deny?

Which of the laudable attributes of your Lord will you twain – you men and jinn – then deny?

Then which of the blessings of your Lord will you both deny

Which is it, of the favours of your Lord, that ye deny?

So which of your Lord’s bounties will you both deny?

Which favors of your Lord will you both belie?

So which of the favors of your Lord would you deny?

(Jinn and mankind) - which of the favors of your Lord would you then deny?

Which then of the bounties of your Lord will you deny?

Fabiayyi <u>a</u>l<u>a</u>i rabbikum<u>a</u> tuka<u>thth</u>ib<u>a</u>n<b>i</b>

Which of your Lord's wonders would you deny?

Then which of the favours of your Lord will ye deny?

55

فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

And besides these two other gardens --

And besides them, there are two more Gardens.

And besides these shall be two gardens --

And besides those two will be yet two [other] gardens -

And beside the two there will be two other Gardens.

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

And beneath them are two gardens.

And besides these two there shall be two other Gardens.

And below these two, there are two other Gardens.

And beside them are two other gardens,

Beside these two, there will be two [other] gardens.

And beside these there shall be two Gardens.

And below them both [in excellence] are two [other] gardens -

Besides this, there will be two other gardens.

And besides these two are two (other) gardens:

Wamin doonihim<u>a</u> jannat<u>a</u>n<b>i</b>

Besides those two there shall be two other gardens.

And besides these two, there are two other Gardens,-

55

وَمِن دُونِهِمَا جَنَّتَانِ

Below those two mentioned gardens are another two gardens.

Below those two mentioned gardens are another two gardens.

<h2 class="title"> These two gardens are lower, in virtue and in status than the two before them, as supported in the Qur'an.</h2><p>Allah said:</p><div class="text_uthmani arabic">وَمِن دُونِهِمَا جَنَّتَانِ </div><p>(And below these two, there are two other Gardens.) We previously mentioned the Hadith stating that there are two gardens made of gold, their vessels and all they contain, and there are two gardens made of silver, their vessels and all they contain. The first two are for the near believers (Muqarribin) and the latter two are for those on the right (Ashab Al-Yamin). Abu Musa commented, "There are two gardens made of gold for the Muqarribin and two gardens made of silver for Ashab Al-Yamin." There are several proofs that the former two gardens in Paradise are better in grade than the latter. Allah mentioned the former two gardens before the latter two, thus indicating their significance, then He said,</p><div class="text_uthmani arabic">وَمِن دُونِهِمَا جَنَّتَانِ </div><p>(And below these two, there are two other Gardens.) And this is an obvious form of honoring the first two gardens over the latter two. Allah described the former gardens:</p><div class="text_uthmani arabic">ذَوَاتَآ أَفْنَانٍ </div><p>(With Afnan), which are the extending branches, as we explained, or various types of delights. But He said about the latter two gardens,</p><div class="text_uthmani arabic">مُدْهَآمَّتَانِ </div><p>(Mudhammatan), being dark, because of the intense irrigation. Ibn `Abbas said, "Mudhammatan means, they have become dark green because of extensive water irrigation." Muhammad bin Ka`b said:</p><div class="text_uthmani arabic">مُدْهَآمَّتَانِ </div><p>(Mudhammatan) "Full of greenery." There is no doubt that the former two gardens are better, their branches are fresh, youthful and intermingling. Allah said about the former two gardens,</p><div class="text_uthmani arabic">فِيهِمَا عَيْنَانِ تَجْرِيَانِ </div><p>(In them (both) will be two springs flowing (free)), while He said about the springs of the latter two gardens,</p><div class="text_uthmani arabic">نَضَّاخَتَانِ</div><p>(Naddakhatan); `Ali bin Abi Talhah reported from Ibn `Abbas: "It means gushing. And the free flowing is stronger than gushing." Ad-Dahhak said that,</p><div class="text_uthmani arabic">نَضَّاخَتَانِ</div><p>(gushing forth) means, they are full of water and constantly gushing. Allah said about the former two gardens,</p><div class="text_uthmani arabic">فِيهِمَا مِن كُلِّ فَـكِهَةٍ زَوْجَانِ </div><p>(In them (both) will be every kind of fruit in pairs), but He said about the latter two gardens,</p><div class="text_uthmani arabic">فِيهِمَا فَـكِهَةٌ وَنَخْلٌ وَرُمَّانٌ </div><p>(In them (both) will be fruits, and date palms and pomegranates.) There is no doubt that the first description is better and refers to more of a variety and more types of fruit. Allah said about the latter two gardens, Allah then said;</p><div class="text_uthmani arabic">فِيهِنَّ خَيْرَتٌ حِسَانٌ </div><p>(Therein will be Khayrat Hisan;) meaning, there are various types of good and delightful things in these two gardens in Paradise, according to Qatadah. It was also said that Khayrat is plural of Khayrah and it is a righteous, well-mannered, beautiful woman, according to the majority of scholars, and it is also reported from Umm Salamah as a Hadith from the Prophet . There is another Hadith saying that Al-Hur Al-`Ayn will sing,</p><div class="text_uthmani arabic">«نَحْنُ الْخَيْرَاتُ الْحِسَانُ، خُلِقْنَا لِأَزْوَاجٍ كِرَام»</div><p>("We are Al-Khayrat Al-Hisan, we were created for honorable husbands.") Allah said:</p><div class="text_uthmani arabic">حُورٌ مَّقْصُورَتٌ فِى الْخِيَامِ </div><p>(Hur (beautiful, fair females) guarded in pavilions;) but He said about the first two gardens,</p><div class="text_uthmani arabic">فِيهِنَّ قَـصِرَتُ الطَّرْفِ</div><p>(Wherein both will be Qasirat At-Tarf,) There is no doubt that the chaste wives that restrain their glances themselves, are better than those guarded in pavilions even though both are secluded. About Allah's saying:</p><div class="text_uthmani arabic">فِى الْخِيَامِ</div><p>(in pavilions;) Al-Bukhari recorded that `Abdullah bin Qays said that the Messenger of Allah said,</p><div class="text_uthmani arabic">«إِنَّ فِي الْجَنَّةِ خَيْمَةً مِنْ لُؤْلُؤَةٍ مُجَوَّفَةٍ، عَرْضُهَا سِتُّونَ مِيلًا، فِي كُلِّ زَاوِيَةٍ مِنْهَا أَهْلٌ، مَا يَرَوْنَ الْاخَرِينَ يَطُوفُ عَلَيْهِمُ الْمُؤْمِنُون»</div><p>(Verily, in Paradise, the believer will have a tent from a hollow pearl, the width thereof is sixty miles. In each corner of it there are wives for the believer that do not see the other wives, and the believer will visit them all.) In another narration the Prophet said that this tent is thirty miles wide. Muslim recorded this Hadith and in his narration, the Prophet said,</p><div class="text_uthmani arabic">«إِنَّ لِلْمُؤْمِنِ فِي الْجَنَّةِ لَخَيْمَةً مِنْ لُؤْلُؤَةٍ وَاحِدَةٍ مُجَوَّفَةٍ، طُولُهَا سِتُّونَ مِيلًا، لِلْمُؤْمِنِ فِيهَا أَهْلٌ يَطُوفُ عَلَيْهِمُ الْمُؤْمِنُ فَلَا يَرَى بَعْضُهُمْ بَعْضًا»</div><p>(Verily in Paradise, the believer will have a tent made of a hollow pearl the length thereof being sixty miles. In it, the believer will have wives who do not see each other, and the believer will visit them all.) Allah the Exalted said,</p><div class="text_uthmani arabic">لَمْ يَطْمِثْهُنَّ إِنسٌ قَبْلَهُمْ وَلاَ جَآنٌّ </div><p>(Whom never were deflowered by a human before nor Jinn.) We explained this meaning before. Allah added in the description of the first group of the believers' wives,</p><div class="text_uthmani arabic">كَأَنَّهُنَّ الْيَاقُوتُ وَالْمَرْجَانُ فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ </div><p>(they are like Yaqut (rubies) and Marjan (pearls). Then which of the blessings of your Lord will you both deny) Allah said,</p><div class="text_uthmani arabic">مُتَّكِئِينَ عَلَى رَفْرَفٍ خُضْرٍ وَعَبْقَرِىٍّ حِسَانٍ </div><p>(Reclining on green Rafraf and rich beautiful `Abqariy. ) `Ali bin Abi Talhah reported from Ibn `Abbas: "Rafraf means cushions." Mujahid, `Ikrimah, Al-Hasan, Qatadah, Ad-Dahhak and others also said that Rafraf means cushions. Al-`Ala' bin Badr said: "The Rafraf are arrayed hanging over the couches." Allah's statement,</p><div class="text_uthmani arabic">وَعَبْقَرِىٍّ حِسَانٍ</div><p>(and rich beautiful `Abqariy.) Ibn `Abbas, Qatadah, Ad-Dahhak and As-Suddi said that `Abqariy means rich carpets. Allah said,</p><div class="text_uthmani arabic">تَبَـرَكَ اسْمُ رَبِّكَ ذِى الْجَلَـلِ وَالإِكْرَامِ </div><p>(Blessed be the Name of your Lord (Allah) Dhil-Jalal wal-Ikram,) Allah states that He is Worthy of being honored and always obeyed, revered and thus worshipped, appreciated and never unappreciated, and remembered and never forgotten. `Abdullah bin `Abbas said that,</p><div class="text_uthmani arabic">ذِى الْجَلَـلِ وَالإِكْرَامِ</div><p>(Dhil-Jalal wal-Ikram) means, the Owner of greatness and pride. In a Hadith, the Prophet said,</p><div class="text_uthmani arabic">«إِنَّ مِنْ إِجْلَالِ اللهِ إِكْرَامُ ذِي الشَّيْبَةِ الْمُسْلِمِ، وَذِي السُّلْطَانِ، وَحَامِلِ الْقُرْآنِ غَيْرِ الْغَالِي فِيهِ، وَلَا الْجَافِي عَنْه»</div><p>(Verily, among the acts of venerating Allah, are honoring the elderly Muslims, the one in authority, and carrier (memorizer) of the Qur'an who avoids extremism and laziness with it." Imam Ahmad recorded that Rabi`ah bin `Amir said that he heard the Messenger of Allah say,</p><div class="text_uthmani arabic">«أَلِظُّوا بِذِي الْجَلَالِ وَالْإِكْرَام»</div><p>(Persist (in invoking Allah) with, "Ya Dhal-Jalal wal-Ikram (O Owner of greatness and honor).") An-Nasa'i also collected this Hadith. Muslim and the Four Sunan compilers recorded that `A'ishah said, "When the Messenger of Allah would (say the) Salam (completing prayer), he would only sit as long as it takes him to say,</p><div class="text_uthmani arabic">«اللْهُمَّ أَنْتَ السَّلَامُ وَمِنْكَ السَّلَامُ، تَبَارَكْتَ يَاذَا الْجَلَالِ وَالْإِكْرَام»</div><p>(O Allah! You are As-Salam, and peace comes from You. Blessed be You Ya Dhal-Jalal wal-Ikram.)." This is the end of the Tafsir of Surat Ar-Rahman, all praise is due to Allah and all favors come from Him.</p>

These two gardens are lower, in virtue and in status than the two before them, as supported in the Qur'an.Allah said:وَمِن دُونِهِمَا جَنَّتَانِ (And below these two, there are two other Gardens.) We previously mentioned the Hadith stating that there are two gardens made of gold, their vessels and all they contain, and there are two gardens made of silver, their vessels and all they contain. The first two are for the near believers (Muqarribin) and the latter two are for those on the right (Ashab Al-Yamin). Abu Musa commented, "There are two gardens made of gold for the Muqarribin and two gardens made of silver for Ashab Al-Yamin." There are several proofs that the former two gardens in Paradise are better in grade than the latter. Allah mentioned the former two gardens before the latter two, thus indicating their significance, then He said,وَمِن دُونِهِمَا جَنَّتَانِ (And below these two, there are two other Gardens.) And this is an obvious form of honoring the first two gardens over the latter two. Allah described the former gardens:ذَوَاتَآ أَفْنَانٍ (With Afnan), which are the extending branches, as we explained, or various types of delights. But He said about the latter two gardens,مُدْهَآمَّتَانِ (Mudhammatan), being dark, because of the intense irrigation. Ibn `Abbas said, "Mudhammatan means, they have become dark green because of extensive water irrigation." Muhammad bin Ka`b said:مُدْهَآمَّتَانِ (Mudhammatan) "Full of greenery." There is no doubt that the former two gardens are better, their branches are fresh, youthful and intermingling. Allah said about the former two gardens,فِيهِمَا عَيْنَانِ تَجْرِيَانِ (In them (both) will be two springs flowing (free)), while He said about the springs of the latter two gardens,نَضَّاخَتَانِ(Naddakhatan); `Ali bin Abi Talhah reported from Ibn `Abbas: "It means gushing. And the free flowing is stronger than gushing." Ad-Dahhak said that,نَضَّاخَتَانِ(gushing forth) means, they are full of water and constantly gushing. Allah said about the former two gardens,فِيهِمَا مِن كُلِّ فَـكِهَةٍ زَوْجَانِ (In them (both) will be every kind of fruit in pairs), but He said about the latter two gardens,فِيهِمَا فَـكِهَةٌ وَنَخْلٌ وَرُمَّانٌ (In them (both) will be fruits, and date palms and pomegranates.) There is no doubt that the first description is better and refers to more of a variety and more types of fruit. Allah said about the latter two gardens, Allah then said;فِيهِنَّ خَيْرَتٌ حِسَانٌ (Therein will be Khayrat Hisan;) meaning, there are various types of good and delightful things in these two gardens in Paradise, according to Qatadah. It was also said that Khayrat is plural of Khayrah and it is a righteous, well-mannered, beautiful woman, according to the majority of scholars, and it is also reported from Umm Salamah as a Hadith from the Prophet . There is another Hadith saying that Al-Hur Al-`Ayn will sing,«نَحْنُ الْخَيْرَاتُ الْحِسَانُ، خُلِقْنَا لِأَزْوَاجٍ كِرَام»("We are Al-Khayrat Al-Hisan, we were created for honorable husbands.") Allah said:حُورٌ مَّقْصُورَتٌ فِى الْخِيَامِ (Hur (beautiful, fair females) guarded in pavilions;) but He said about the first two gardens,فِيهِنَّ قَـصِرَتُ الطَّرْفِ(Wherein both will be Qasirat At-Tarf,) There is no doubt that the chaste wives that restrain their glances themselves, are better than those guarded in pavilions even though both are secluded. About Allah's saying:فِى الْخِيَامِ(in pavilions;) Al-Bukhari recorded that `Abdullah bin Qays said that the Messenger of Allah said,«إِنَّ فِي الْجَنَّةِ خَيْمَةً مِنْ لُؤْلُؤَةٍ مُجَوَّفَةٍ، عَرْضُهَا سِتُّونَ مِيلًا، فِي كُلِّ زَاوِيَةٍ مِنْهَا أَهْلٌ، مَا يَرَوْنَ الْاخَرِينَ يَطُوفُ عَلَيْهِمُ الْمُؤْمِنُون»(Verily, in Paradise, the believer will have a tent from a hollow pearl, the width thereof is sixty miles. In each corner of it there are wives for the believer that do not see the other wives, and the believer will visit them all.) In another narration the Prophet said that this tent is thirty miles wide. Muslim recorded this Hadith and in his narration, the Prophet said,«إِنَّ لِلْمُؤْمِنِ فِي الْجَنَّةِ لَخَيْمَةً مِنْ لُؤْلُؤَةٍ وَاحِدَةٍ مُجَوَّفَةٍ، طُولُهَا سِتُّونَ مِيلًا، لِلْمُؤْمِنِ فِيهَا أَهْلٌ يَطُوفُ عَلَيْهِمُ الْمُؤْمِنُ فَلَا يَرَى بَعْضُهُمْ بَعْضًا»(Verily in Paradise, the believer will have a tent made of a hollow pearl the length thereof being sixty miles. In it, the believer will have wives who do not see each other, and the believer will visit them all.) Allah the Exalted said,لَمْ يَطْمِثْهُنَّ إِنسٌ قَبْلَهُمْ وَلاَ جَآنٌّ (Whom never were deflowered by a human before nor Jinn.) We explained this meaning before. Allah added in the description of the first group of the believers' wives,كَأَنَّهُنَّ الْيَاقُوتُ وَالْمَرْجَانُ فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ (they are like Yaqut (rubies) and Marjan (pearls). Then which of the blessings of your Lord will you both deny) Allah said,مُتَّكِئِينَ عَلَى رَفْرَفٍ خُضْرٍ وَعَبْقَرِىٍّ حِسَانٍ (Reclining on green Rafraf and rich beautiful `Abqariy. ) `Ali bin Abi Talhah reported from Ibn `Abbas: "Rafraf means cushions." Mujahid, `Ikrimah, Al-Hasan, Qatadah, Ad-Dahhak and others also said that Rafraf means cushions. Al-`Ala' bin Badr said: "The Rafraf are arrayed hanging over the couches." Allah's statement,وَعَبْقَرِىٍّ حِسَانٍ(and rich beautiful `Abqariy.) Ibn `Abbas, Qatadah, Ad-Dahhak and As-Suddi said that `Abqariy means rich carpets. Allah said,تَبَـرَكَ اسْمُ رَبِّكَ ذِى الْجَلَـلِ وَالإِكْرَامِ (Blessed be the Name of your Lord (Allah) Dhil-Jalal wal-Ikram,) Allah states that He is Worthy of being honored and always obeyed, revered and thus worshipped, appreciated and never unappreciated, and remembered and never forgotten. `Abdullah bin `Abbas said that,ذِى الْجَلَـلِ وَالإِكْرَامِ(Dhil-Jalal wal-Ikram) means, the Owner of greatness and pride. In a Hadith, the Prophet said,«إِنَّ مِنْ إِجْلَالِ اللهِ إِكْرَامُ ذِي الشَّيْبَةِ الْمُسْلِمِ، وَذِي السُّلْطَانِ، وَحَامِلِ الْقُرْآنِ غَيْرِ الْغَالِي فِيهِ، وَلَا الْجَافِي عَنْه»(Verily, among the acts of venerating Allah, are honoring the elderly Muslims, the one in authority, and carrier (memorizer) of the Qur'an who avoids extremism and laziness with it." Imam Ahmad recorded that Rabi`ah bin `Amir said that he heard the Messenger of Allah say,«أَلِظُّوا بِذِي الْجَلَالِ وَالْإِكْرَام»(Persist (in invoking Allah) with, "Ya Dhal-Jalal wal-Ikram (O Owner of greatness and honor).") An-Nasa'i also collected this Hadith. Muslim and the Four Sunan compilers recorded that `A'ishah said, "When the Messenger of Allah would (say the) Salam (completing prayer), he would only sit as long as it takes him to say,«اللْهُمَّ أَنْتَ السَّلَامُ وَمِنْكَ السَّلَامُ، تَبَارَكْتَ يَاذَا الْجَلَالِ وَالْإِكْرَام»(O Allah! You are As-Salam, and peace comes from You. Blessed be You Ya Dhal-Jalal wal-Ikram.)." This is the end of the Tafsir of Surat Ar-Rahman, all praise is due to Allah and all favors come from Him.

Which of the favours of your Lord will then both of you deny? --

So O men and jinns! Which favour of your Lord will you deny?

O which of your Lord's bounties will you and you deny?

which, then, of your Sustainer’s powers can you disavow? –

Which, then, of the benefits of your Lord will ye twain beli?

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

So which of your Lord’s marvels will you deny?

Which of the favours of your Lord will you twain – you men and jinn – then deny?

Then which of the blessings of your Lord will you both deny

Which is it, of the favours of your Lord, that ye deny?

So which of your Lord’s bounties will you both deny?

Which favors of your Lord will you both belie?

So which of the favors of your Lord would you deny? -

- jinn and mankind - which of the favors of your Lord would you then deny

Which then of the bounties of your Lord will you deny?

Fabiayyi <u>a</u>l<u>a</u>i rabbikum<u>a</u> tuka<u>thth</u>ib<u>a</u>n<b>i</b>

Which of your Lord's wonders would you deny?

Then which of the favours of your Lord will ye deny?-

55

فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

Of darkest verdant green --

Densely covered with foliage, appearing dark.

green, green pastures --

two [gardens] of the deepest green.

Dark-green.

Dark green (in colour).

Deep green.

Two Gardens, dark green and fresh.

Mudhammatan.

Dark green with foliage.

Dark green.

The greenest of green pastures.

Dark green [in color].

- dark green in color.

Both inclining to blackness.

Mudh<u>a</u>mmat<u>a</u>n<b>i</b>

Both [gardens] of the darkest green.

Dark-green in colour (from plentiful watering).

55

مُدْهَآمَّتَانِ

Both of the deepest green.

Both of the deepest green.

<p>مُدْهَامَّتَانِ (both dark green!...55:64). This is one word verse, and it means 'dark green with foliage'. The word is derived from idhimam signifying, for a meadow or garden, to become of dark green hue inclining to black by reason of abundance of moisture or irrigation. This description is not assigned to the first two Gardens. This does not necessarily imply that they do not have this quality. The former Gardens are described as ذَوَاتَا of 'having lot of branches'. This comprehends the quality of 'dark green' as well.</p>

مُدْهَامَّتَانِ (both dark green!...55:64). This is one word verse, and it means 'dark green with foliage'. The word is derived from idhimam signifying, for a meadow or garden, to become of dark green hue inclining to black by reason of abundance of moisture or irrigation. This description is not assigned to the first two Gardens. This does not necessarily imply that they do not have this quality. The former Gardens are described as ذَوَاتَا of 'having lot of branches'. This comprehends the quality of 'dark green' as well.

How many favours of your Lord will then both of you deny? --

So O men and jinns! Which favour of your Lord will you deny?

O which of your Lord's bounties will you and you deny?

Which, then, of your Sustainer’s powers can you disavow?

Which, then, of the benefits of your Lord will ye twain belie?

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

So which of your Lord’s marvels will you deny?

Which of the favours of your Lord will you twain – you men and jinn – then deny?

Then which of the blessings of your Lord will you both deny

Which is it, of the favours of your Lord, that ye deny?

So which of your Lord’s bounties will you both deny?

Which favors of your Lord will you both belie?

So which of the favors of your Lord would you deny?

(Jinn and mankind) - which of the favors of your Lord would you then deny?

Which then of the bounties of your Lord will you deny?

Fabiayyi <u>a</u>l<u>a</u>i rabbikum<u>a</u> tuka<u>thth</u>ib<u>a</u>n<b>i</b>

Which of your Lord's wonders would you deny?

Then which of the favours of your Lord will ye deny?

55

فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

With two fountains gushing constantly, --

In the Gardens are two springs, overflowing with abundance.

therein two fountains of gushing water --

In [each of] these two [gardens] will two springs gush forth.

In which will be two fountains gushing forth.

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

In them are two gushing springs.

In them will be two gushing springs.

In them (both) will be two springs Naddakhatan.

Wherein are two abundant springs.

In both of them will be two gushing springs.

Therein are two gushing fountains of water.

In both of them are two springs, spouting.

In these there will also be two springs gushing forth.

In both of them are two springs gushing forth.

Feehim<u>a</u> AAayn<u>a</u>ni na<u>dda</u>khat<u>a</u>n<b>i</b>

In both of them live springs gush forth.

In them (each) will be two Springs pouring forth water in continuous abundance:

55

فِيهِمَا عَيْنَانِ نَضَّاخَتَانِ

In these two gardens there are springs that forcefully gush forth with water. The gushing of their water does not stop.

In these two gardens there are springs that forcefully gush forth with water. The gushing of their water does not stop.

How many favours of your Lord will then both of you deny? --

So O men and jinns! Which favour of your Lord will you deny?

O which of your Lord's bounties will you and you deny?

Which, then, of your Sus­tainer’s powers can you disavow?

Which, then, of the benefits of your Lord will ye twain belie?

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

So which of your Lord’s marvels will you deny?

Which of the favours of your Lord will you twain – you men and jinn – then deny?

Then which of the blessings of your Lord will you both deny

Which is it, of the favours of your Lord, that ye deny?

So which of your Lord’s bounties will you both deny?

Which favors of your Lord will you both belie?

So which of the favors of your Lord would you deny?

(Jinn and mankind) - which of the favors of your Lord would you then deny?

Which then of the bounties of your Lord will you deny?

Fabiayyi <u>a</u>l<u>a</u>i rabbikum<u>a</u> tuka<u>thth</u>ib<u>a</u>n<b>i</b>

Which of your Lord's wonders would you deny?

Then which of the favours of your Lord will ye deny?

55

فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

With fruits in them, and dates and pomegranates --

In them are fruits (of all kinds), and dates and pomegranate.

therein fruits, and palm-trees, and pomegranates --

In both of them will be [all kinds of] fruit, and date-palms and pomegranates.

In which will be fruit, the date-palm and pomegranate.

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

In them are fruits, and date-palms, and pomegranates.

Therein will be fruits and dates and pomegranates.

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

Wherein is fruit, the date-palm and pomegranate.

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

In them are fruits, palm trees and pomegranates.

In both of them are fruit and palm trees and pomegranates.

In both gardens there will be fruits, palm-trees, and pomegranates

In both are fruits and palms and pomegranates.

Feehim<u>a</u> f<u>a</u>kihatun wanakhlun warumm<u>a</u>n<b>un</b>

In both of them there will be fruit trees and date-palms and pomegranates.

In them will be Fruits, and dates and pomegranates:

55

فِيهِمَا فَٰكِهَةٌ وَنَخْلٌ وَرُمَّانٌ

In these two gardens there are abundant fruit, huge date-palms and pomegranates.

In these two gardens there are abundant fruit, huge date-palms and pomegranates.

How many favours of your Lord will then both of you deny? --

So O men and jinns! Which favour of your Lord will you deny?

O which of your Lord's bounties will you and you deny?

Which, then, of your Sustainer’s powers can you disavow?

Which, then, of the benefits of Your Lord will ye twain belie?

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

So which of your Lord’s marvels will you deny?

Which of the favours of your Lord will you twain – you men and jinn – then deny?

Then which of the blessings of your Lord will you both deny

Which is it, of the favours of your Lord, that ye deny?

So which of your Lord’s bounties will you both deny?

Which favors of your Lord will you both belie?

So which of the favors of your Lord would you deny?

(Jinn and mankind) - which of the favors of your Lord would you then deny?

Which then of the bounties of your Lord will you deny?

Fabiayyi <u>a</u>l<u>a</u>i rabbikum<u>a</u> tuka<u>thth</u>ib<u>a</u>n<b>i</b>

Which of your Lord's wonders would you deny?

Then which of the favours of your Lord will ye deny?

55

فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

In them good and comely maidens --

In them are women of good behaviour and gorgeous faces.

therein maidens good and comely --

In these [gardens] will be [all] things most excellent and beautiful.

Therein will be damsels agreeable and beauteous.

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

In them are good and beautiful ones.

In the midst of these will be maidens, good and comely.

Therein (Gardens) will be Khayrat Hisan;

Wherein (are found) the good and beautiful -

In them are maidens good and lovely.

In them shall be good and pleasing.

In them are good and beautiful women -

There will be well-disciplined, beautiful maidens.

In them are goodly things, beautiful ones.

Feehinna khayr<u>a</u>tun <u>h</u>is<u>a</u>n<b>un</b>

Therein will be maidens chaste and beautiful.

In them will be fair (Companions), good, beautiful;-

55

فِيهِنَّ خَيْرَٰتٌ حِسَانٌ

In these four gardens there are women with good characters and beautiful faces.

In these four gardens there are women with good characters and beautiful faces.

<p>فِيهِنَّ خَيْرَ‌اتٌ حِسَانٌ (In them there are women, good and gorgeous,...55:70) The word خَيْرَ‌اتٌ khairat (translated above as 'good' ) refers to 'the good character of those women'; and the word حِسَانٌ hisan (translated above as 'gorgeous' ) refers to 'women who have beautiful features'. These qualities too will be common with the maidens of both the Gardens, to which reference was made in the foregoing verses.</p>

فِيهِنَّ خَيْرَ‌اتٌ حِسَانٌ (In them there are women, good and gorgeous,...55:70) The word خَيْرَ‌اتٌ khairat (translated above as 'good' ) refers to 'the good character of those women'; and the word حِسَانٌ hisan (translated above as 'gorgeous' ) refers to 'women who have beautiful features'. These qualities too will be common with the maidens of both the Gardens, to which reference was made in the foregoing verses.

How many favours of your Lord will you then deny? --

So O men and jinns! Which favour of your Lord will you deny?

O which of your Lord's bounties will you and you deny?

Which, then, of your Sustainer’s powers can you disavow?

Which, then, of the benefits of your Lord will ye twain belie?

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

So which of your Lord’s marvels will you deny?

Which of the favours of your Lord will you twain – you men and jinn – then deny?

Then which of the blessings of your Lord will you both deny

Which is it, of the favours of your Lord, that ye deny? -

So which of your Lord’s bounties will you both deny?

Which favors of your Lord will you both belie?

So which of the favors of your Lord would you deny? -

- jinn and mankind - which of the favors of your Lord would you then deny

Which then of the bounties of your Lord will you deny?

Fabiayyi <u>a</u>l<u>a</u>i rabbikum<u>a</u> tuka<u>thth</u>ib<u>a</u>n<b>i</b>

Which of your Lord's wonders would you deny?

Then which of the favours of your Lord will ye deny?-

55

فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

Houris cloistered in pavilions --

They are houris (maidens of Paradise), hidden from view, in pavilions.

houris, cloistered in cool pavilions --

[There the blest will live with their] companions pure and modest, in pavilions [splendid] -

Fair ones, confined in tents.

Houris (beautiful, fair females) restrained in pavilions;

Companions, secluded in the tents.

There shall be maidens sheltered in tents.

Hur (beautiful, fair females) guarded in pavilions;

Fair ones, close-guarded in pavilions -

Houris secluded in pavilions.

Maidens (of Paradise, Houris) in cloistered cool pavilions.

Fair ones reserved in pavilions -

- with big, black and white beautiful eyes, dwelling in tents.

Pure ones confined to the pavilions.

<u>H</u>oorun maq<u>s</u>oor<u>a</u>tun fee alkhiy<u>a</u>m<b>i</b>

[There the blessed will live with their] pure companions sheltered in pavilions.

Companions restrained (as to their glances), in (goodly) pavilions;-

55

حُورٌ مَّقْصُورَٰتٌ فِى ٱلْخِيَامِ

Houris covered in tents as protection for them.

Houris covered in tents as protection for them.

How many favours of your Lord will you then deny? --

So O men and jinns! Which favour of your Lord will you deny?

O which of your Lord's bounties will you and you deny?

which, then, of your Sustainer’s powers can you disavow? –

Which, then, of the benefits of Your Lord will ye twain belie?

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

So which of your Lord’s marvels will you deny?

Which of the favours of your Lord will you twain – you men and jinn – then deny?

Then which of the blessings of your Lord will you both deny

Which is it, of the favours of your Lord, that ye deny? -

So which of your Lord’s bounties will you both deny?

Which favors of your Lord will you both belie?

So which of the favors of your Lord would you deny? -

- jinn and mankind - which of the favors of your Lord would you then deny

Which then of the bounties of your Lord will you deny?

Fabiayyi <u>a</u>l<u>a</u>i rabbikum<u>a</u> tuka<u>thth</u>ib<u>a</u>n<b>i</b>

Which of your Lord's wonders would you deny?

Then which of the favours of your Lord will ye deny?-

55

فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

Undeflowered by man or by jinn before them, --

Untouched by any man or jinn, before them.

untouched before them by any man or jinn --

[companions] whom neither man nor invisible being will have touched ere then.

There hath deflowered them neither man nor jinn.

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

Whom no human has touched before, nor jinn.

No man or jinn ever touched them before.

Whom never deflowered a human before nor Jinn.

Whom neither man nor jinni will have touched before them -

Whom no human has touched before, nor jinn.

Neither human nor jinn will have touched them before.

Untouched before them by man or jinni -

- untouched by jinn or mankind before.

Man has not touched them before them nor jinni.

Lam ya<u>t</u>mithhunna insun qablahum wal<u>a</u> j<u>a</u>n<b>nun</b>

Whom neither a man or jinn had ever touched before them.

Whom no man or Jinn before them has touched;-

55

لَمْ يَطْمِثْهُنَّ إِنسٌ قَبْلَهُمْ وَلَا جَآنٌّ

Before their husbands no man or jinn has come close to them.

Before their husbands no man or jinn has come close to them.

How many favours of your Lord will then both of you deny? --

So O men and jinns! Which favour of your Lord will you deny?

O which of your Lord's bounties will you and you deny?

Which, then, of your Sustainer’s powers can you disavow?

Which, then, of the benefits of Your Lord will ye twain belie?

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

So which of your Lord’s marvels will you deny?

Which of the favours of your Lord will you twain – you men and jinn – then deny?

Then which of the blessings of your Lord will you both deny

Which is it, of the favours of your Lord, that ye deny?

So which of your Lord’s bounties will you both deny?

Which favors of your Lord will you both belie?

So which of the favors of your Lord would you deny? -

(Jinn and mankind) - which of the favors of your Lord would you then deny?

Which then of the bounties of your Lord will you deny?

Fabiayyi <u>a</u>l<u>a</u>i rabbikum<u>a</u> tuka<u>thth</u>ib<u>a</u>n<b>i</b>

Which of your Lord's wonders would you deny?

Then which of the favours of your Lord will ye deny?-

55

فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

Reclining on green cushions and rich carpets excellent.

Reclining on green cushions and beautiful decorated carpets.

reclining upon green cushions and lovely druggets --

[In such a paradise will they dwell,] reclining upon meadows green and carpets rich in beauty.

Reclining upon cushions green and carpets beauteous.

Reclining on green cushions and rich beautiful mattresses.

Reclining on green cushions, and exquisite carpets.

They shall be reclining on green cushions and splendid carpets.

Reclining on green Rafraf and rich beautiful `Abqariy.

Reclining on green cushions and fair carpets.

Reclining on green cushions and lovely carpets.

Reclining on green cushions and fine carpets.

Reclining on green cushions and beautiful fine carpets.

They will be reclining on plain green and beautifully printed cushions

Reclining on green cushions and beautiful carpets.

Muttakieena AAal<u>a</u> rafrafin khu<u>d</u>rin waAAabqariyyin <u>h</u>is<u>a</u>n<b>in</b>

[They will live in such a paradise] reclining upon green cushions and the finest carpets.

Reclining on green Cushions and rich Carpets of beauty.

55

مُتَّكِـِٔينَ عَلَىٰ رَفْرَفٍ خُضْرٍ وَعَبْقَرِىٍّ حِسَانٍ

Reclining on cushions covered with green covers, and beautiful carpets.

Reclining on cushions covered with green covers, and beautiful carpets.

<p>مُتَّكِئِينَ عَلَىٰ رَ‌فْرَ‌فٍ خُضْرٍ‌ وَعَبْقَرِ‌يٍّ حِسَانٍ (...reclining on green cushions and marvelously beautiful mattresses....55:76) Qamus explains that the word رَ‌فْرَ‌ف rafraf means 'silk fabric greenish in colour' which is used in making carpets, pillows, cushions and other items of decoration. It is mentioned in the Arabic lexicon Sihah that they are embellished with arboreal and floral patterns, which, in Urdu, is called مُشَجَّر mushajjar. The noun عَبْقَرِ‌يٍّ 'abqariyy refers to 'every fine, beautiful fabric or material' and the adjective hisan [ beautiful ] qualifies it.</p>

مُتَّكِئِينَ عَلَىٰ رَ‌فْرَ‌فٍ خُضْرٍ‌ وَعَبْقَرِ‌يٍّ حِسَانٍ (...reclining on green cushions and marvelously beautiful mattresses....55:76) Qamus explains that the word رَ‌فْرَ‌ف rafraf means 'silk fabric greenish in colour' which is used in making carpets, pillows, cushions and other items of decoration. It is mentioned in the Arabic lexicon Sihah that they are embellished with arboreal and floral patterns, which, in Urdu, is called مُشَجَّر mushajjar. The noun عَبْقَرِ‌يٍّ 'abqariyy refers to 'every fine, beautiful fabric or material' and the adjective hisan [ beautiful ] qualifies it.

How many favours of your Lord will you then deny?

So O men and jinns! Which favour of your Lord will you deny?

O which of your Lord's bounties will you and you deny?

Which, then, of your Sustainer’s powers can you disavow?

Which, then, of the benefits of your Lord will ye twain belie?

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

So which of your Lord’s marvels will you deny?

Which of the favours of your Lord will you twain – you men and jinn – then deny?

Then which of the blessings of your Lord will you both deny

Which is it, of the favours of your Lord, that ye deny?

So which of your Lord’s bounties will you both deny?

Which favors of your Lord will you both belie?

So which of the favors of your Lord would you deny?

(Jinn and mankind) - which of the favors of your Lord would you then deny?

Which then of the bounties of your Lord will you deny?

Fabiayyi <u>a</u>l<u>a</u>i rabbikum<u>a</u> tuka<u>thth</u>ib<u>a</u>n<b>i</b>

Which of your Lord's wonders would you deny?

Then which of the favours of your Lord will ye deny?

55

فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?

Blessed be the name of your Lord, full of majesty and beneficience.

Most Auspicious is the name of your Lord, the Most Majestic and the Most Honourable.

Blessed be the Name of thy Lord, majestic, splendid.

HALLOWED be thy Sustainer’s name, full of majesty and glory!

Blest be the name of thine Lord, Owner Of Majesty and Beneficence!

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

Blessed be the name of your Lord, Full of Majesty and Splendor.

Blessed be the name of your Lord, the Lord of Majesty and Glory.

Blessed be the Name of your Lord, Dhil-Jalali wal-Ikram.

Blessed be the name of thy Lord, Mighty and glorious!

Blessed is the Name of your Lord, the Majestic and the Munificent!

Blessed be the Name of your Lord, Majestic, Splendid.

Blessed is the name of your Lord, Owner of Majesty and Honor.

Blessed is the Name of your Lord, the Lord of Glory and Grace.

Blessed be the name of your Lord, the Lord of Glory and Honor!

Tab<u>a</u>raka ismu rabbika <u>th</u>ee aljal<u>a</u>li wa<b>a</b>likr<u>a</u>m<b>i</b>

Blessed be your Lord's name, full of glory and majesty!

Blessed be the name of thy Lord, full of Majesty, Bounty and Honour.

55

تَبَٰرَكَ ٱسْمُ رَبِّكَ ذِى ٱلْجَلَٰلِ وَٱلْإِكْرَامِ

The name of your Lord, the Possessor of majesty, favour and bounty over His servants, is great and full of goodness.

The name of your Lord, the Possessor of majesty, favour and bounty over His servants, is great and full of goodness.

<p>تَبَارَ‌كَ اسْمُ رَ‌بِّكَ ذِي الْجَلَالِ وَالْإِكْرَ‌امِ (Glorious is the name of your Lord, the Lord of Majesty, the Lord of Honor....55:78) Surah Ar-Rahman is replete with verses that call attention to Allah's blessings, boons and bounties, and His favors upon man. In conclusion, this verse has been appended as a synopsis: What can one say about the Pure Being? Even His Name is Glorious. All Divine boons and bounties subsist by virtue of His Name. Allah, the Pure and the Most High, knows best!</p>

تَبَارَ‌كَ اسْمُ رَ‌بِّكَ ذِي الْجَلَالِ وَالْإِكْرَ‌امِ (Glorious is the name of your Lord, the Lord of Majesty, the Lord of Honor....55:78) Surah Ar-Rahman is replete with verses that call attention to Allah's blessings, boons and bounties, and His favors upon man. In conclusion, this verse has been appended as a synopsis: What can one say about the Pure Being? Even His Name is Glorious. All Divine boons and bounties subsist by virtue of His Name. Allah, the Pure and the Most High, knows best!

WHEN WHAT IS to happen comes to pass --

When the forthcoming event does occur.

When the Terror descends

WHEN THAT which must come to pass [at last] comes to pass,

When there happeneth Event.

When the Event (i.e. the Day of Resurrection) befalls.

When the inevitable occurs.

When the Event will come to pass

When the Waqi`ah occurs

When the event befalleth -

When the Imminent [Hour] befalls

When the Event (the resurrection) comes

When the Occurrence occurs,

When the inevitable event comes,

When the great event comes to pass,

I<u>tha</u> waqaAAati alw<u>a</u>qiAAat<b>u</b>

When the inevitable event takes place,

When the Event inevitable cometh to pass,

56

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ إِذَا وَقَعَتِ ٱلْوَاقِعَةُ

When the inevitable rising will occur.

When the inevitable rising will occur.

<p>Special Characteristic of Surah Al-Waqi` ah: Sayyidna ` Abdullh Ibn Masuad's ؓ Didactic Story on his Deathbed</p><p>Ibn Kathir cites a story on the authority of Ibn ` Asakir from Abu Zabyah that when Sayyidna ` Abdullah Ibn Masud ؓ was lying on his deathbed, Sayyidna ` Uthman ؓ paid him a visit and the following conversation ensued.</p><p>` Uthman: ؓ : مَا تَشتَکِی ؟ "What are you suffering from?"</p><p>Ibn Masud ؓ ! ذُنُوبِی ” from my sins."</p><p>` Uthman ؓ : مَا تَشتَھِی ؟ "Do you desire anything?"</p><p>Ibn Masud ؓ رَحمَۃَ رَبِّی :"Yes, Allah's mercy."</p><p>` Uthman : ؓ : اَلَاَ آمُرُلَکَ بِطَیَّبِ ؟ "Shall I call a doctor for you?"</p><p>Ibn Masud ؓ ! اَطَّبِیبُ اَمرَضَنِی "It is the doctor who has given me the ailment."</p><p>` Uthman: ؓ اَلاَ آمُرُ لَکَ بِعَطَاءِ ؟ "May I send you an allowance from the public treasury?"</p><p>Ibn Masud ؓ " ! لا حَاجَۃَ لِی فِیہ "I have no need for it."</p><p>` Uthman ؓ یَکُونُ لِبَنَاتِکَ مِن بَعدِک "Accept it, [ please ]. You are leaving daughters behind you. It will help them."</p><p>Ibn Masud ؓ أتَخشیٰ عَلٰی بَنَاتِی الفَقرَ إنِّی اَمَرتُ بَنَاتِی یَقرَأنَ کُلَّ لَیلَۃِ سُورَۃَ الوَاقِعَۃ۔ اِنِّی سَمِعتُ رَسُول اللہِ ﷺ یَقُولُ : مَن قَرأ سُورَۃَ الوَاقِعَۃ کُلَّ لَم تُصِبہُ فَاقَۃً اَبَداً ۔ (ابن کثیر 4:2 ۔ 3) "You are worried about my daughters that they must not suffer from poverty. I have no such worry, because I have instructed them to recite Surah Al-Waqi` ah every night. I have heard the Messenger of Allah ﷺ say, مَن قَرأ سُورَۃَ الوَاقِعَۃ کُلَّ لَم تُصِبہُ فَاقَۃً اَبَداً 'Whoever recites Surah Al-Waqi` ah every night will never suffer from poverty'."</p><p>Ibn Kathir, after citing this story from Ibn ` Asakir, has supported it with other chains of transmitters and other sources.</p><p>Horrors of the Day of Resurrection</p><p>إِذَا وَقَعَتِ الْوَاقِعَةُ (When the Imminent Event (of Doom) will occur...56:1). Ibn Kathir says Al-waqi` ah is one of the names of the Day of Resurrection, because there is no room for doubt in its occurrence. It is real and will surely come to pass.</p>

Special Characteristic of Surah Al-Waqi` ah: Sayyidna ` Abdullh Ibn Masuad's ؓ Didactic Story on his DeathbedIbn Kathir cites a story on the authority of Ibn ` Asakir from Abu Zabyah that when Sayyidna ` Abdullah Ibn Masud ؓ was lying on his deathbed, Sayyidna ` Uthman ؓ paid him a visit and the following conversation ensued.` Uthman: ؓ : مَا تَشتَکِی ؟ "What are you suffering from?"Ibn Masud ؓ ! ذُنُوبِی ” from my sins."` Uthman ؓ : مَا تَشتَھِی ؟ "Do you desire anything?"Ibn Masud ؓ رَحمَۃَ رَبِّی :"Yes, Allah's mercy."` Uthman : ؓ : اَلَاَ آمُرُلَکَ بِطَیَّبِ ؟ "Shall I call a doctor for you?"Ibn Masud ؓ ! اَطَّبِیبُ اَمرَضَنِی "It is the doctor who has given me the ailment."` Uthman: ؓ اَلاَ آمُرُ لَکَ بِعَطَاءِ ؟ "May I send you an allowance from the public treasury?"Ibn Masud ؓ " ! لا حَاجَۃَ لِی فِیہ "I have no need for it."` Uthman ؓ یَکُونُ لِبَنَاتِکَ مِن بَعدِک "Accept it, [ please ]. You are leaving daughters behind you. It will help them."Ibn Masud ؓ أتَخشیٰ عَلٰی بَنَاتِی الفَقرَ إنِّی اَمَرتُ بَنَاتِی یَقرَأنَ کُلَّ لَیلَۃِ سُورَۃَ الوَاقِعَۃ۔ اِنِّی سَمِعتُ رَسُول اللہِ ﷺ یَقُولُ : مَن قَرأ سُورَۃَ الوَاقِعَۃ کُلَّ لَم تُصِبہُ فَاقَۃً اَبَداً ۔ (ابن کثیر 4:2 ۔ 3) "You are worried about my daughters that they must not suffer from poverty. I have no such worry, because I have instructed them to recite Surah Al-Waqi` ah every night. I have heard the Messenger of Allah ﷺ say, مَن قَرأ سُورَۃَ الوَاقِعَۃ کُلَّ لَم تُصِبہُ فَاقَۃً اَبَداً 'Whoever recites Surah Al-Waqi` ah every night will never suffer from poverty'."Ibn Kathir, after citing this story from Ibn ` Asakir, has supported it with other chains of transmitters and other sources.Horrors of the Day of Resurrectionإِذَا وَقَعَتِ الْوَاقِعَةُ (When the Imminent Event (of Doom) will occur...56:1). Ibn Kathir says Al-waqi` ah is one of the names of the Day of Resurrection, because there is no room for doubt in its occurrence. It is real and will surely come to pass.

<h2 class="title">Which was revealed in Makkah</h2><h2 class="title">The Virtues of Surat Al-Waqi`ah</h2><p>Abu Ishaq reported from `Ikrimah from Ibn `Abbas that Abu Bakr said, "O Allah's Messenger! You are becoming gray" The Messenger replied, </p><div class="text_uthmani arabic">«شَيَّبَتْنِي هُودٌ وَالْوَاقِعَةُ وَالْمُرْسَلَاتُ وَعَمَّ يَتَسَاءَلُونَ وَإِذَا الشَّمْسُ كُوِّرَت»</div><p>(Hud (chapter 11), Al-Waqi`ah (56), Al-Mursalat (77), `Amma Yatasa'alun (78) and Idha Ash-Shamsu Kuwwirat (81) have made me gray.) At-Tirmidhi collected this Hadith and said, "Hasan Gharib." </p><div class="text_uthmani arabic">بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ</div><p>In the Name of Allah, the Most Gracious, the Most Merciful. </p><h2 class="title">The Horrors of the Day of Resurrection</h2><p>Al-Waqi`ah (the occurrence), is one of the names of the Day of Resurrection, because that Day is real and will surely come. Allah the Exalted said in other Ayat,</p><div class="text_uthmani arabic">فَيَوْمَئِذٍ وَقَعَتِ الْوَاقِعَةُ </div><p>(Then on that Day shall the Waqi`ah occur.)( 69:15) Allah the Exalted said,</p><div class="text_uthmani arabic">لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ </div><p>(There is not, for its occurrence, Kadhibah.) means, when He commands the Day of Resurrection to begin, none can stop it from happening or prevent it from beginning,</p><div class="text_uthmani arabic">اسْتَجِيبُواْ لِرَبِّكُمْ مِّن قَبْلِ أَن يَأْتِىَ يَوْمٌ لاَّ مَرَدَّ لَهُ مِنَ اللَّهِ</div><p>(Answer the call of your Lord before there comes from Allah a Day which can not be averted.) (42:47),</p><div class="text_uthmani arabic">سَأَلَ سَآئِلٌ بِعَذَابٍ وَاقِعٍ - لِّلْكَـفِرِينَ لَيْسَ لَهُ دَافِعٌ </div><p>(A questioner asked concerning a torment about to occur -- upon the disbelievers, which none can avert.)(70:1-2),</p><div class="text_uthmani arabic">وَيَوْمَ يَقُولُ كُن فَيَكُونُ قَوْلُهُ الْحَقُّ وَلَهُ الْمُلْكُ يَوْمَ يُنفَخُ فِى الصُّوَرِ عَـلِمُ الْغَيْبِ وَالشَّهَـدَةِ وَهُوَ الْحَكِيمُ الْخَبِيرُ</div><p>(And on the Day He will say: "Be!" -- and it is! His Word is the Truth. His will be the dominion on the Day when the Trumpet will be blown. All-Knower of the unseen and the seen. He is the All-Wise, Well Aware.)(6:73) As for the meaning of</p><div class="text_uthmani arabic">كَاذِبَةٌ</div><p>(Kadhibah) Muhammad bin Ka`b said: "It will certainly occur," while Qatadah said, "It shall not be discontinued, taken back or aborted. Allah's statement,</p><div class="text_uthmani arabic">خَافِضَةٌ رَّافِعَةٌ </div><p>(Bringing low, exalting.) indicates that Al-Waqi`ah lowers some people to the lowest parts of the Fire, even if they had been mighty in this life. It also elevates others to the highest grades in the residence of eternal delight, even if they were weak in this life. This was said by Al-Hasan, Qatadah and others. Al-`Awfi reported from Ibn `Abbas:</p><div class="text_uthmani arabic">خَافِضَةٌ رَّافِعَةٌ </div><p>(Bringing low, exalting), "It made the near and the far hear it," while `Ikrimah said, "It lowered, and thus those who were close heard it, and elevated, and thus those in the distance heard it." Ad-Dahhak and Qatadah said similarly. Allah said,</p><div class="text_uthmani arabic">إِذَا رُجَّتِ الاٌّرْضُ رَجّاً </div><p>(When the earth will be shaken with a terrible shake.) meaning, it is shaken and moved violently over all of its surface and through its depths. Ibn `Abbas, Mujahid, Qatadah and others said about Allah's saying:,</p><div class="text_uthmani arabic">إِذَا رُجَّتِ الاٌّرْضُ رَجّاً </div><p>(When the earth will be shaken with a terrible shake.) it means "Violently shaken." Ar-Rabi` bin Anas said, "The earth will be shaken with all that is in it, just as a sifter is shaken with its contents." This is like Allah's saying:</p><div class="text_uthmani arabic">إِذَا زُلْزِلَتِ الاٌّرْضُ زِلْزَالَهَا </div><p>(When the earth is shaken with its earthquake.)(99:1) and,</p><div class="text_uthmani arabic">يأَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمْ إِنَّ زَلْزَلَةَ السَّاعَةِ شَىْءٌ عَظِيمٌ </div><p>(O mankind! Have Taqwa of your Lord! Verily, the earthquake of the Hour is a terrible thing.)(22:1). Allah said:</p><div class="text_uthmani arabic">وَبُسَّتِ الْجِبَالُ بَسّاً </div><p>(And the mountains will be powdered to dust,) meaning, relentlessly pulverized. This was said by Ibn `Abbas, Mujahid, `Ikrimah and Qatadah and others. Ibn Zayd said: "The mountains will become just like Allah described them,</p><div class="text_uthmani arabic">كَثِيباً مَّهِيلاً</div><p>(A heap of sand poured out.)(73:14)." Allah's saying:</p><div class="text_uthmani arabic">فَكَانَتْ هَبَآءً مُّنبَثّاً </div><p>(So that they will become floating dust particles.) Abu Ishaq narrated from Al-Harith, from `Ali: "It will become like the rising dust storm that soon fades away leaving no trace of itself behind." Al-`Awfi reported from Ibn `Abbas about Allah's saying:</p><div class="text_uthmani arabic">فَكَانَتْ هَبَآءً مُّنبَثّاً </div><p>(So that they will become floating dust particles.) "It describes the rising embers from the fire when it is kindled, but when the embers land, they are extinguished quickly." `Ikrimah said, "The floating dust particles that the wind scatters all around," while Qatadah said,</p><div class="text_uthmani arabic">هَبَآءً مُّنبَثّاً</div><p>(floating particles), "Like the dry parts of trees that the wind scatters all about." This Ayah is similar to several other Ayat that indicate that the mountains will be moved from their places, demolished and blown off their bases, becoming like carded wool on the Day of Resurrection.</p><h2 class="title">Three Categories of People on the Day of Resurrection</h2><p>Allah's statement,</p><div class="text_uthmani arabic">وَكُنتُمْ أَزْوَاجاً ثَلَـثَةً </div><p>(And you (all) will be in three groups.) This means that people will be divided into three categories on the Day of Resurrection. Some will on the right of Allah's Throne, and they are those who were brought forth from `Adam's right side. This category will be given their Books of Records in their right hand and will be taken to the right side. As-Suddi explained that they will comprise the majority of the residents of Paradise. Another category is those who will be placed to the left of Allah's Throne, and they are those who were brought forth from `Adam's left side. This category will be given their Books of Records in their left hands and will be taken to the left side. They are the residents of the Fire, may Allah save us from their actions. A third category is comprised of those who are the foremost and nearest before Allah. They are in a better grade and status and nearer to Allah than those on the right side. They are the chiefs of those on the right side, because they include the Messengers, Prophets, true believers and martyrs. They are fewer than those on the right side; so Allah said,</p><div class="text_uthmani arabic">فَأَصْحَـبُ الْمَيْمَنَةِ مَآ أَصْحَـبُ الْمَيْمَنَةِ - وَأَصْحَـبُ الْمَشْـَمَةِ مَآ أَصْحَـبُ الْمَشْـَمَةِ - وَالسَّـبِقُونَ السَّـبِقُونَ </div><p>(So those on the right -- how will be those on the right! And those on the left -- how will be those on the left! And those foremost will be foremost.) Allah divides people into these three groups upon their death, as indicated by the end of this Surah. Allah mentioned them in His statement as well,</p><div class="text_uthmani arabic">ثُمَّ أَوْرَثْنَا الْكِتَـبَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا فَمِنْهُمْ ظَـلِمٌ لِّنَفْسِهِ وَمِنْهُمْ مُّقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَتِ بِإِذُنِ اللَّهِ</div><p>(Then We gave the Book as inheritance to such of Our servants whom We chose. Then of them are some who wrong themselves, and of them are some who follow a middle course, and of them are some who are, by Allah's leave, foremost in good deeds.)(35:32) Muhammad bin Ka`b, Abu Hazrah Ya`qub bin Mujahid said that,</p><div class="text_uthmani arabic">وَالسَّـبِقُونَ السَّـبِقُونَ </div><p>(And those foremost will be foremost.) is about the Prophets, peace be upon them, while As-Suddi said that they are the residents of the utmost highs (Ahl Al-`Illiyyin, in Paradise). The meaning of foremost is that they were foremost in performing the acts of righteousness just as Allah commanded them,</p><div class="text_uthmani arabic">وَسَارِعُواْ إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَـوَتُ وَالاٌّرْضُ</div><p>(And march forth in the way to forgiveness from your Lord, and for Paradise as wide as the heavens and the earth.)(3:133) and,</p><div class="text_uthmani arabic">سَابِقُواْ إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَآءِ وَالاٌّرْضِ</div><p>(Race with one another in hastening towards forgiveness from your Lord, and Paradise the width whereof is as the width of the heaven and the earth.)(57:21) Therefore, those who rush to obey Allah in this life and are foremost in performing acts of righteousness, will be among the foremost believers honored in the Hereafter. Verily, the reward is according to the kind of deed, and as one does, so he is judged. So Allah said:</p><div class="text_uthmani arabic">أُوْلَـئِكَ الْمُقَرَّبُونَ فِى جَنَّـتِ النَّعِيمِ </div><p>(These will be the nearest (to Allah). In the Gardens of Delight.)</p>

Which was revealed in MakkahThe Virtues of Surat Al-Waqi`ahAbu Ishaq reported from `Ikrimah from Ibn `Abbas that Abu Bakr said, "O Allah's Messenger! You are becoming gray" The Messenger replied, «شَيَّبَتْنِي هُودٌ وَالْوَاقِعَةُ وَالْمُرْسَلَاتُ وَعَمَّ يَتَسَاءَلُونَ وَإِذَا الشَّمْسُ كُوِّرَت»(Hud (chapter 11), Al-Waqi`ah (56), Al-Mursalat (77), `Amma Yatasa'alun (78) and Idha Ash-Shamsu Kuwwirat (81) have made me gray.) At-Tirmidhi collected this Hadith and said, "Hasan Gharib." بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِIn the Name of Allah, the Most Gracious, the Most Merciful. The Horrors of the Day of ResurrectionAl-Waqi`ah (the occurrence), is one of the names of the Day of Resurrection, because that Day is real and will surely come. Allah the Exalted said in other Ayat,فَيَوْمَئِذٍ وَقَعَتِ الْوَاقِعَةُ (Then on that Day shall the Waqi`ah occur.)( 69:15) Allah the Exalted said,لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ (There is not, for its occurrence, Kadhibah.) means, when He commands the Day of Resurrection to begin, none can stop it from happening or prevent it from beginning,اسْتَجِيبُواْ لِرَبِّكُمْ مِّن قَبْلِ أَن يَأْتِىَ يَوْمٌ لاَّ مَرَدَّ لَهُ مِنَ اللَّهِ(Answer the call of your Lord before there comes from Allah a Day which can not be averted.) (42:47),سَأَلَ سَآئِلٌ بِعَذَابٍ وَاقِعٍ - لِّلْكَـفِرِينَ لَيْسَ لَهُ دَافِعٌ (A questioner asked concerning a torment about to occur -- upon the disbelievers, which none can avert.)(70:1-2),وَيَوْمَ يَقُولُ كُن فَيَكُونُ قَوْلُهُ الْحَقُّ وَلَهُ الْمُلْكُ يَوْمَ يُنفَخُ فِى الصُّوَرِ عَـلِمُ الْغَيْبِ وَالشَّهَـدَةِ وَهُوَ الْحَكِيمُ الْخَبِيرُ(And on the Day He will say: "Be!" -- and it is! His Word is the Truth. His will be the dominion on the Day when the Trumpet will be blown. All-Knower of the unseen and the seen. He is the All-Wise, Well Aware.)(6:73) As for the meaning ofكَاذِبَةٌ(Kadhibah) Muhammad bin Ka`b said: "It will certainly occur," while Qatadah said, "It shall not be discontinued, taken back or aborted. Allah's statement,خَافِضَةٌ رَّافِعَةٌ (Bringing low, exalting.) indicates that Al-Waqi`ah lowers some people to the lowest parts of the Fire, even if they had been mighty in this life. It also elevates others to the highest grades in the residence of eternal delight, even if they were weak in this life. This was said by Al-Hasan, Qatadah and others. Al-`Awfi reported from Ibn `Abbas:خَافِضَةٌ رَّافِعَةٌ (Bringing low, exalting), "It made the near and the far hear it," while `Ikrimah said, "It lowered, and thus those who were close heard it, and elevated, and thus those in the distance heard it." Ad-Dahhak and Qatadah said similarly. Allah said,إِذَا رُجَّتِ الاٌّرْضُ رَجّاً (When the earth will be shaken with a terrible shake.) meaning, it is shaken and moved violently over all of its surface and through its depths. Ibn `Abbas, Mujahid, Qatadah and others said about Allah's saying:,إِذَا رُجَّتِ الاٌّرْضُ رَجّاً (When the earth will be shaken with a terrible shake.) it means "Violently shaken." Ar-Rabi` bin Anas said, "The earth will be shaken with all that is in it, just as a sifter is shaken with its contents." This is like Allah's saying:إِذَا زُلْزِلَتِ الاٌّرْضُ زِلْزَالَهَا (When the earth is shaken with its earthquake.)(99:1) and,يأَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمْ إِنَّ زَلْزَلَةَ السَّاعَةِ شَىْءٌ عَظِيمٌ (O mankind! Have Taqwa of your Lord! Verily, the earthquake of the Hour is a terrible thing.)(22:1). Allah said:وَبُسَّتِ الْجِبَالُ بَسّاً (And the mountains will be powdered to dust,) meaning, relentlessly pulverized. This was said by Ibn `Abbas, Mujahid, `Ikrimah and Qatadah and others. Ibn Zayd said: "The mountains will become just like Allah described them,كَثِيباً مَّهِيلاً(A heap of sand poured out.)(73:14)." Allah's saying:فَكَانَتْ هَبَآءً مُّنبَثّاً (So that they will become floating dust particles.) Abu Ishaq narrated from Al-Harith, from `Ali: "It will become like the rising dust storm that soon fades away leaving no trace of itself behind." Al-`Awfi reported from Ibn `Abbas about Allah's saying:فَكَانَتْ هَبَآءً مُّنبَثّاً (So that they will become floating dust particles.) "It describes the rising embers from the fire when it is kindled, but when the embers land, they are extinguished quickly." `Ikrimah said, "The floating dust particles that the wind scatters all around," while Qatadah said,هَبَآءً مُّنبَثّاً(floating particles), "Like the dry parts of trees that the wind scatters all about." This Ayah is similar to several other Ayat that indicate that the mountains will be moved from their places, demolished and blown off their bases, becoming like carded wool on the Day of Resurrection.Three Categories of People on the Day of ResurrectionAllah's statement,وَكُنتُمْ أَزْوَاجاً ثَلَـثَةً (And you (all) will be in three groups.) This means that people will be divided into three categories on the Day of Resurrection. Some will on the right of Allah's Throne, and they are those who were brought forth from `Adam's right side. This category will be given their Books of Records in their right hand and will be taken to the right side. As-Suddi explained that they will comprise the majority of the residents of Paradise. Another category is those who will be placed to the left of Allah's Throne, and they are those who were brought forth from `Adam's left side. This category will be given their Books of Records in their left hands and will be taken to the left side. They are the residents of the Fire, may Allah save us from their actions. A third category is comprised of those who are the foremost and nearest before Allah. They are in a better grade and status and nearer to Allah than those on the right side. They are the chiefs of those on the right side, because they include the Messengers, Prophets, true believers and martyrs. They are fewer than those on the right side; so Allah said,فَأَصْحَـبُ الْمَيْمَنَةِ مَآ أَصْحَـبُ الْمَيْمَنَةِ - وَأَصْحَـبُ الْمَشْـَمَةِ مَآ أَصْحَـبُ الْمَشْـَمَةِ - وَالسَّـبِقُونَ السَّـبِقُونَ (So those on the right -- how will be those on the right! And those on the left -- how will be those on the left! And those foremost will be foremost.) Allah divides people into these three groups upon their death, as indicated by the end of this Surah. Allah mentioned them in His statement as well,ثُمَّ أَوْرَثْنَا الْكِتَـبَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا فَمِنْهُمْ ظَـلِمٌ لِّنَفْسِهِ وَمِنْهُمْ مُّقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَتِ بِإِذُنِ اللَّهِ(Then We gave the Book as inheritance to such of Our servants whom We chose. Then of them are some who wrong themselves, and of them are some who follow a middle course, and of them are some who are, by Allah's leave, foremost in good deeds.)(35:32) Muhammad bin Ka`b, Abu Hazrah Ya`qub bin Mujahid said that,وَالسَّـبِقُونَ السَّـبِقُونَ (And those foremost will be foremost.) is about the Prophets, peace be upon them, while As-Suddi said that they are the residents of the utmost highs (Ahl Al-`Illiyyin, in Paradise). The meaning of foremost is that they were foremost in performing the acts of righteousness just as Allah commanded them,وَسَارِعُواْ إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَـوَتُ وَالاٌّرْضُ(And march forth in the way to forgiveness from your Lord, and for Paradise as wide as the heavens and the earth.)(3:133) and,سَابِقُواْ إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَآءِ وَالاٌّرْضِ(Race with one another in hastening towards forgiveness from your Lord, and Paradise the width whereof is as the width of the heaven and the earth.)(57:21) Therefore, those who rush to obey Allah in this life and are foremost in performing acts of righteousness, will be among the foremost believers honored in the Hereafter. Verily, the reward is according to the kind of deed, and as one does, so he is judged. So Allah said:أُوْلَـئِكَ الْمُقَرَّبُونَ فِى جَنَّـتِ النَّعِيمِ (These will be the nearest (to Allah). In the Gardens of Delight.)

Which is bound to happen undoubtedly --

Then none will be able to deny its occurrence.

(and none denies its descending)

there will be nought that could give the lie to its having come to pass,

There is about its happening no lie.

And there can be no denying of its befalling.

Of its occurrence, there is no denial.

– and then there will be no one to deny its occurrence –

There is not, for its occurrence, Kadhibah.

There is no denying that it will befall -

—there is no denying that it will befall—

there is no denying its coming

There is, at its occurrence, no denial.

no soul will deny its coming.

There is no belying its coming to pass--

Laysa liwaqAAatih<u>a</u> k<u>ath</u>iba<b>tun</b>

and there can be no denying its happening,

Then will no (soul) entertain falsehood concerning its coming.

56

لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ

There will be no soul that denies it like how it used to deny in the world.

There will be no soul that denies it like how it used to deny in the world.

<p>لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ (...there will be no one to deny its occurrence...56:2). The word kadhibah in this context is the verbal noun, like ` afiyah and ` aqibah. The sense of the verse is that 'the news of the occurrence of this event cannot be a false news'. Some authorities have taken the word kadhibah in the sense of takdhib [ to deny ] and the meaning, in that case, is clear that 'no one can deny the fact that it will come to pass'.</p>

لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ (...there will be no one to deny its occurrence...56:2). The word kadhibah in this context is the verbal noun, like ` afiyah and ` aqibah. The sense of the verse is that 'the news of the occurrence of this event cannot be a false news'. Some authorities have taken the word kadhibah in the sense of takdhib [ to deny ] and the meaning, in that case, is clear that 'no one can deny the fact that it will come to pass'.

Degrading (some) and exalting (others);

The event will be abasing some, and exalting some.

abasing, exalting,

abasing [some], exalting [others]!

Abasing exalting.

It will bring low (some); (and others) it will exalt;

Bringing low, raising high.

(a calamitous Event) that shall turn things upside down:

Bringing low (some), exalting (others).

Abasing (some), exalting (others);

[it will be] lowering and exalting.

(it will) abase (some) and exalt (others).

It will bring down [some] and raise up [others].

It will abase some and exalt others.

Abasing (one party), exalting (the other),

Kh<u>a</u>fi<u>d</u>atun r<u>a</u>fiAAa<b>tun</b>

some shall be abased and others exalted.

(Many) will it bring low; (many) will it exalt;

56

خَافِضَةٌ رَّافِعَةٌ

It will bring the sinful disbelievers low by entering them into the Fire, and it will raise the mindful believers high by entering them into Paradise.

It will bring the sinful disbelievers low by entering them into the Fire, and it will raise the mindful believers high by entering them into Paradise.

<p>خَافِضَةٌ رَّ‌افِعَةٌ (It will be abasing [ some ], exalting [ others ]...56:3). The verse means that the 'Inevitable Event' referred to in the previous verse will bring about a great revolution in the lives of men, as is witnessed at the time of revolution of governments. The high and the mighty will be laid low and the despised and down-trodden will be exalted; the poor become rich and the rich become poor. This is how Sayyidna Ibn ` Abbas ؓ interprets this statement. The purpose is to depict the horrors of the Day of Resurrection.</p>

خَافِضَةٌ رَّ‌افِعَةٌ (It will be abasing [ some ], exalting [ others ]...56:3). The verse means that the 'Inevitable Event' referred to in the previous verse will bring about a great revolution in the lives of men, as is witnessed at the time of revolution of governments. The high and the mighty will be laid low and the despised and down-trodden will be exalted; the poor become rich and the rich become poor. This is how Sayyidna Ibn ` Abbas ؓ interprets this statement. The purpose is to depict the horrors of the Day of Resurrection.

When the earth is shaken up convulsively,

When the earth will tremble, shivering.

when the earth shall be rocked

When the earth is shaken with a shaking [severe],

This will happen when the earth is shaken, shaken

When the earth will be shaken with a terrible shake.

When the earth is shaken with a shock.

when the earth will suddenly shake with a terrible shaking,

When the earth will be shaken with a terrible shake.

When the earth is shaken with a shock

When the earth is shaken violently,

When the earth is shaken

When the earth is shaken with convulsion

When the earth is violently shaken

When the earth shall be shaken with a (severe) shaking,

I<u>tha</u> rujjati alar<u>d</u>u rajj<u>a</u><b>n</b>

When the earth is shaken violently,

When the earth shall be shaken to its depths,

56

إِذَا رُجَّتِ ٱلْأَرْضُ رَجًّا

When the earth is shaken violently.

When the earth is shaken violently.

The mountains bruised and crushed,