This verse explicitly points out the error of the viewpoint of those people who regard the jinn as a kind of human beings. According to their interpretation, the meaning of creating man of the dust and the jinn of the fire is to describe the difference of the temperamental nature of the two kinds of the people; one kind of them are humble by nature, and they are men in the true sense, and the other kind of the people are wicked by nature and fiery in temper, who may better be called devils.
This is, however, no commentary of the Qur'an but its distortion. After reading all these details, can a reasonable person understand that the object of all this is only to define the humility of the good men?
Moreover, how can a sound-minded person understand that the meaning of creating man of rotten, dry clay and the jinn of the flame of pure fire is the difference of the separate moral characteristics of the two individuals or groups with different temperaments belonging to the same human species? For further explanation, see E. Just as it is a wonderful manifestation of Allah's power to have brought into existence marvelous creatures like man from the dust and the jinn from the flame of fire, so for both these creatures this is a great blessing also that Allah not only granted them a body but gave each such a structure and endowed each with such powers and capabilities that they became able to perform unique works in the world.
Though we do not know much about the jinn, man is present before us. Had he been given the body of a fish or a bird or a monkey along with the human brain, he could not have with that body used the mental powers to any advantage. Then, is it not a supreme blessing of Allah that He blessed man with the most suitable body also, so that he may exploit the mental powers granted to him efficiently?
Consider the hands, the feet, the eyes, the ears, the tongue and the erect stature as against the intellect and reason, and the capabilities of workmanship and artistic skill, and one will feel that the Creator has provided a deep relationship and harmony between them without which the human body would have remained useless.
Then, the same thing points out Allah's praiseworthy qualities too. How could the men and jinn of such quality and rank be brought into existence without knowledge, wisdom, mercy and a profound creative power? For such miracles of creation cannot be performed by accidents and automatic blind and deaf laws of nature. On the shortest day of winter the sun rises and sets making a small acute angle: on the contrary, on the longest day of summer-it rises and sets making a wide obtuse angle.
Between them its points of rising and setting go on shifting every day, for which at another place in the Qur'an AI-Ma'arij: 40 the words Rabbul-mashariq wal-magharib have been used. Likewise, at the time the sun rises in one hemisphere of the earth, it sets in the other hemisphere, thus producing two easts and two wests of the earth.
There arc several meanings of calling Allah Lord of both the Easts and both the Wests. Firstly, that it is by His Command that the system of the rising and setting of the sun and their changing pattern during the year is functioning. Second, that Allah alone is the Master and Ruler of the earth and the sun; had they their own separate lords, this regular system of the rising and setting of the sun on the earth could not have functioned and continued to function permanently.
Third, that the Master and Sustainer of both the Easts and both the Wests is One Allah alone; to Him belong the creations living between them. He alone is nourishing them, and it is for their sustenance that He has established this wise system of the rising and setting of the sun on the earth.
It is a great blessing that Allah Almighty has prescribed the rule of the rising and setting of the sun, for by means of it the changes of the crops and seasons arc regulated with which countless interests of the men and animals and vegetables are attached. Likewise, it is Allah's mercy and providence and wisdom that He has made these arrangements by His power to meet the respective needs and requirements of the creatures He has created on the earth. How is it then that they are stated to come out from both the sweet and salt waters?
The answer is that the seas contain both the sweet and the salt waters; therefore, whether it is said that these things come out from the combination of both, or from both kinds of waters, it would be one and the same thing.
And it may well be that further investigations might reveal that both these things originate in the sea at the place where springs of sweet water gush outs from the sea bed; and in their birth and development combination of both kinds of the water plays its part.
Near Bahrain which has been famous for its pearl-fisheries for centuries, there exist springs of sweet water at the bottom of the Gulf. It is a blessings of God that these valuable things come out from the sea, and it is His Providence that for the satisfaction of the aesthetic taste of the creatures whom He had blessed with the taste for beauty and the lout and longing for adornment, He created all sorts of these beautiful things in His world.
It is He Who blessed man with the capability and skill that he may build ships for crossing the oceans; it is He Who created on the earth the material from which ships could be built; and it is He Who subjected water to the laws by which it became possible for the mountain-like ships to sail on the surface of the surging oceans. First, 'Neither you are immortal nor the provisions that you are enjoying in this world everlasting. Immortal and Everlasting is the Being of the High and Supreme God alone Whose greatness this Universe testifies, and by Whose grace and kindness you have been favored with these bounties.
Now, if some one among you behaves arrogantly, it would be due to his own meanness. If a foolish person assumes haughtiness in his tiny sphere of authority, or becomes god of a sew helpless men who fall into his hand, this farce would not last long. A godhead that lag: for a mere score or two score years in a corner of the earth whose size in this limitless Universe is not even equal to a pea seed, and then becomes a legend of the past, is not something of which one may feel proud and arrogant.
The other important truth of which both these creations have been warned is: 'None of those whom you have set up as deities and removers of hardships and fulfiller: of needs, apart from Allah, whether they are angels or prophets or the moon and the sun, or some other creation, can fulfill any of your needs. These helpless creatures and things themselves stand in need of Allah's help for their needs and requirements.
They themselves pray to Him for help; when they are not able to remove their own hardships how will they remove your hardships? Whatever Is happening In this limitless Universe, from the earth to the heavens, Is happening under rite Command of One God alone, No one else has any sham In His Godhead; no one therefore can influence anyone else's destiny In any way. Whoever of the mortal creatures is involved in vanity and self-arrogance and struts about thinking that his false godhead is everlasting, disavows Lord of the world's glory and majesty by his conduct, if not by his tongue.
His pride and arrogance by itself is a denial of Allah Almighty's greatness and glory. Whatever claim he may make to an excellence by his tongue, or arrogate to himself such an excellence, it is indeed a disavowal of the rank and station of the real Possessor of excellences and perfections. He is providing sustenance to countless creatures in a variety of ways, His world never stays In the same state: it is changing every moment and its Creator arranges it in a new state and fashion every time, which is different from every previous form and fashion and state.
Still another one's saying that his prayer has been answered at a particular shrine, in fact, amounts to saying that the command governing the world is not Allah's but the shrine's, In short, every polytheistic belief and utterance, in the final analysis, leads up to the disavowal of the Divine attributes. Thaqalan dual therefore would mean: "two loaded burdens". Here this word refers to the jinn and then; who are both loaded on the earth. As the addressees here are those jinn and men who have turned away from the service and obedience of their Lord and Sustainer, they have been addressed as: "0 burdens of the earth," In other words, the Creator is warning these two unworthy groups of His creation, saying; "« you who have become a burden for My earth, I am soon going to take you to task,".
Then at another time which is preordained with Allah for calling the jinn and men to account, all the former and the latter generations of both the species will be resurrected and mustered at one and the same time.
But you may rest assured. The time is fast approaching when We shall be free to take you to task. But its nature is analogous to the occupation of a person who has set a time-table for different sorts of the works and in respect of a work whose time has not yet arrived according to the time-table, he may say that he at the moment is not free for it. In view of the context, each meaning seems to be appropriate in its own way.
According to the first meaning, it would mean: "Today you are being ungrateful for Our blessings and are being treacherous and disloyal by adopting the different attitudes of disbelief, polytheism, atheism, sin and disobedience, but tomorrow when the time comes for accountability, We shall sec which of Our blessings you prove to be the result of a mere accident, or the fruit of your own ability, or manifestation of the kindness of a god or goddess or saint.
When the time for the accountability of which you are being foretold comes, you will be seized and brought before God in any case wherever you may be. To go out of God's reach you will have to flee from the Universe of God for which you do trot have the required power.
If you feel that you have the power, then you may use that power if you so will. These two things, one after the other, will be let loose upon the men and jinn, when they try to escape the accountability of Allah. Bursting of the heavens implies loosening of the discipline of the heavens, scattering of the celestial bodies, upsetting of the system of the heavens.
But when it will have taken place and you see with your eyes all that you are being foretold, which of the powers of Allah will you then deny? The dejected faces of the culprits, their terror-stricken eyes, their disturbed and alarmed countenances will themselves be enough to expose the secret that they are the culprits.
When a crowd comprising both the guilty and the innocent people, is encircled by the police, the calm and tranquil of the innocent people and the bewildered and disturbed state of the guilty ones tell at one glance as to who in the crowd is the culprit and who is innocent. This general rule is in most cases belied in the world, because the worldly police do not enjoy the reputation of being fair and just, rather on many an occasion they have turned out to be more bothersome for the gentle and innocent people than for the culprits.
Therefore, here it is possible that when encircled by the police the gentle and innocent people might become even more terror-stricken than the criminals, but in the Hereafter, when every noble person will have complete faith in the justice of Allah, bewilderment will afflict only those whose conscience will be conscious of their being the culprits themselves, and who on their very arrival in the Court of God will become certain of their doom, which they had regarded as impossible or doubtful in the world and so had been committing every heinous sin and crime.
These are the wrong concepts on account of which man becomes independent of God and being free from His obedience and service performs acts which He has forbidden. Seen in this light every crime and every sin Is, in reality.
But the person who, in fact, has no intention of the denial. This saves him from being included among the deniers. Apart from this, all other culprits are, in fact, beliers of Allah's blessings and deniers of His favors. That is why it has been said: "When you will have been seized as culprits, then We shall see as to which of Our favors you deny. Then, what attitude did you adopt towards your Benefactor, and in what ways did you use His Blessings? Lord": who fears God in whatever he does in the world, and dreads his accountability before Him in the Hereafter.
Whoever holds this belief will inevitably avoid serving the lusts of his self, will avoid following every path blindly, will distinguish between the truth and falsehood, justice and injustice, pure and impure, and the lawful and the unlawful, and will not turn away deliberately from following the Commands of God.
This is the real ground for the reward that is being mentioned below. At sane places in the Qur'an the entire world in which the righteous people will be kept, has boon called Jannat, as though the whole of it WAS a garden.
And at others it has been said that they will have Jannat Gardens under which canals will be flowing. This means that that big Garden will comprise countless other gardens; and here precisely it has been stated that every pious man will be given two gardens in that big Garden, which will be particularly meant for him; it will have his own palaces in which he will live with his family and attendants like a king, and in it he will be provided with all that is being mentioned below.
If we take the first meaning, the meaning of repeating the refrain in this context will be: "If you like to deny the blessings of Allah, you may do so. The righteous will certainly receive these blessings from their Lord. Allah certainly lass the power to do this work and He will surely accomplish it.
Then, as you think, He is helpless too. He can build the heavens and the earth but cannot prepare Hell for punishing the wicked and cannot make Heaven for rewarding the followers of the Truth.
In one garden he will find one kind of the fruit clustering on its branches, and in the other, another kind. That is why Allah while making a mention of women among the blessings of Paradise has first of all praised their modesty and chastity and not their beauty and physical charms. Beautiful women can get together in mixed clubs and film studios and beauty contests where the select beautiful women only are admitted.
No noble person can find any charm in the beauty that attracts every evil look and is ready to fall in every lap! This verse also shows that the righteous jinn too will enter Paradise like the righteous men. Men will have women from their own kind and the jinn their wives from their own kind: both the kinds will have their mates from their own particular kind. No person of one kind will be made a partner of a member of :mother kind with whom he cannot live as husband or wife naturally.
The words of the verse " Even if he believes in Allah, he holds a bad opinion about Him In his view He is a perverse ruler in whose lawless kingdom doing good is an exercise in futility. He is either blind and deaf and is, therefore, wholly unaware as to who in his kingdom is making sacrifices of life, wealth and labor for His sake; or He is un-appreciative and cannot distinguish between good and evil; or.
He is helpless and powerless: He may be very appreciative of the good but is unable to reward the doer of it. This title, however, deeply relates to the subject matter of the Surah too, for in it, from the beginning to the end, the manifestations and fruits of Allah's attribute of mercy and grace have been mentioned.
Period of Revelation The commentators generally hold the view that this is a Makki Surah, though according to some traditions which have been cited on the authority of Hadrat Abdullah bin Abbas, Ikrimah and Qatadah, it was revealed at Madinah.
But, firstly, there are also some other traditions from these very authorities, which contradict this view; secondly, its subject matter bears a closer resemblance with the Makki Surahs than with the Madani Surahs; rather it appears to belong to the very early Makkah period.
However, there are several authentic traditions which testify that it had been revealed in Makkah itself many years before the hijra. Musnad Ahmad contains a tradition from Hadarat Asma, daughter of Abu Bakr may Allah bless them both , to the effect: "I saw the Messenger of Allah offering his Prayers in the sacred precincts of the Ka'bah facing the corner in which the "Black Stone" is fixed.
This relates to the time when the Divine Command, fasda bi-ma tumar "So, proclaim publicly, O Prophet, what you are being commanded" had not yet been revealed. The polytheists at that time were hearing the words, Fa-biayyi alaa'i Rabbi kuma tukadhdhi ban, being recited by him in the Prayer. When the people asked what it was he replied: "As I recited the Divine Words, Fa bi-ayyi alaa'i Rabbi-kuma tukadhdhiban, the jinn in response would repeat the words La bi shai'in min ni'mati Rabbi-na nukadhdhib: 'We do not deny any of our Lord's blessings'.
Their tradition contains these words: "When the people kept silent on hearing the Surah Ar-Rahman, the Holy Prophet said, 'I recited this very Surah before the jinn in the night when they had gathered together to hear the Quran.
They responded to it better than you have. This happened in the 10th year of the Prophethood when the Holy Prophet had halted at Makkah on his way back from Ta'if. Although in some other traditions it has been reported that the Holy Prophet did not know then that the jinn were hearing him recite the Quran, but afterwards Allah had informed him of this, it is not unreasonable to suppose that just as Allah had informed him of the jinn's hearing the Quran so also Allah Himself might have told him as to what answer they were giving on hearing Surah Ar Rahman.
Besides, we come across another tradition which shows that it is one of those Surahs which were the earliest Revelations at Makkah. Ibn Ishaq has related this on the authority of Hadrat Urwah bin Zubair: The Companions one day said to one another: "The Quraish have never heard any one recite the Quran publicly to them, and who would read out the Divine Word aloud to them? Hadrat Abdullah bin Masud said that he would.
The Companions expressed the apprehension that he might be subjected to a harsh treatment and said that it should better be done by a person of a powerful family, who would protect him if the Quraish tried to subject him to violence. Hadrat Abdullah said: 'Let me alone: my Protector is Allah. Hadrat Abdullah arrived at the Maqam station of Abraham and began to recite Surah Ar-Rahman raising his voice as he did so. The Quraish first tried for a while to understand what he was saying.
Then, when they ealized that it was the Word that Muhammad peace and blessings of Allah be upon him was representing as the Word of God, they fell upon him and began to hit him in the face. But Hadrat Abdullah was not deterred: he continued to receive the slaps and to read the Quran as long as he could. At last, when he returned with a swollen face, the Companions said that they apprehended the same. He replied: 'God's enemies were never so light for me as they were today.
If you say I'll recite the Quran to them again tomorrow. Theme and Subject Matter This is the only Surah of the Quran in which besides men the jinn also, who are the other creation of the earth endowed with freedom of will and action, have been directly addressed, and both men and jinn have been made to realize the wonders of Allah's power, His countless blessings, their own helplessness and accountability before Him, and have been warned of the evil consequences of His disobedience and made aware of the best results of His obedience.
Sura al-Rahman is one of the suras of the Qur'an which is highly regarded in public culture. This sura has been at the core of a social tradition in Iran. It is recited in mourning ceremonies of the deceased. This sura of Qur'an was also highly regarded by artists. The Qur'anic verse are written in beautiful and decorative calligraphy; also pictures related to each verse is woven near each verse.
Hojjat Allah Khodayari, the artist from Iran , has finished weaving it in It is kept in the museum of Astan Quds Razavi. Facilitation of harsh matters, healing of pain in eyes and having protection are among the merits of reciting Sura al-Rahman.
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