Ayat Al Rahman

1. Surah Al Rahman
2. Surah Ar Rahman
3. Ayat Ar Rahman Rumi

Sidi Abdul-Rahman al-Tha'alibi (Arabic: أبو زيد عـبـد الـرحـمـن بن مـخـلـوف الـثـعـالـبـي‎ Abu Zayd‘Abd al-Raḥmān ibn Makhlūf ath-Tha‘ālibī) (1384 ce/785 ah – 1479 ce/875 ah) was born near the town of Isser 86 km south east of Algiers. He was raised in a very spiritual environment with high Islamic values and ethics.^[1] He had great interpersonal skills and devoted his entire life in service of the most deprived, to dhikr of Allah, and to writing of over 100 books and treatises.

He has become a symbol of Algiers, which has become known as the 'city of sidi Abder Rahman.'

Surah Rahman (Surah Ar Rahman) has 78 verses (Ayat). Surah Rahman (Surah Ar Rahman). There is disagreement between Islamic scholars about whether Surah Rahman ought to be categorized with suras of the Makkah or Madinah period. Surah Rahman (Surah Ar Rahman)in Hadith. View the profiles of people named Ayat Alrahman Ayat Al Rahman. Join Facebook to connect with Ayat Alrahman Ayat Al Rahman and others you may know. Bismillahirrahmanirrahim.Alhamdulillah.Allahumma sholli 'ala sayyidina MuhammadWa'ala ali sayyidina Muhammad.Baca dan amalkan surah Ar-Rahman ini dikala kit. (al-Rahman), one of the Most Beautiful Names and Attributes of Allah. Imam Kadim (as) said: 'There is a bride best thing for everything, and that of the Qur'an is Surah al-Rahman.' The blessed Verse: 'Then which of the Blessings of your Lord will you both jinn and men deny?' View the profiles of people named Ayat Alrahman Ayat Al Rahman. Join Facebook to connect with Ayat Alrahman Ayat Al Rahman and others you may know.

Birth and Lineage[edit]

Sidi Abdul-Rahman al-Tha'alibi was born in the year 1384 ce/785 ah in Isser in modern-day Boumerdès Province into a pious family with a lineage going back to Ja'far ibn Abi Talib. His Arab Maqillian tribe, Tha'aliba, had long governed several regions of Algeria from 1204 CE to 1515 CE. In 1378 CE, their reign had fallen into the hands of Abu Hammu II, the Sultan of the Kingdom of Tlemcen.

His full lineage is Abu Zaid Abdul Rahman bin Muhammad bin Makhlouf bin Talha bin Amer bin Noufal bin Amer bin Mussour bin Muhammad bin Saba'a bin Makki bin Thalabah bin Musa bin Saeed bin Mufaddal bin Abdul Bar bin Fisi bin Hilal bin Amer bin Hassan bin Muhammad bin Ja'far ibn Abi Talib.

Biography[edit]

When 15 years old, Sidi Abdul-Rahman, with his father Sidi Mohamed Ben Makhlouf, went to Morocco for studies where he met the Muslim scholar Sidi Mohamed Ibn Marzoug Al Adrissi. In 1392, he made another trip to Bejaia (200 km east of Algiers) seeking knowledge where his father died. He stayed in Bejaia for 7 years studying Islamic sciences. There he learned from disciples of Abdurrahman El-Waghlissi (d. 1383 CE), such as Abû al-Husayn al-Mangalâtî.

Then 24 years old, he travelled to Tunis in 1406 where he stayed for eight years. He met the sheikhs Mohammed Ibn Khalf al-Ubay and Abû al-Mahdi al-Ghabrînî (d. 1413 CE) who introduced him to Sufism and tafsir.

He then traveled to Cairo in 1414 where he stayed with Walî Eddîn al-'Irâqî (d. 1422 CE). Then he traveled to Bursa in Turkey, where he was well received and a shrine was erected in his honour which remains an endowment for this saintly man.

He returned to Tunisia once again, where he always received a warm welcome. Here he wrote: 'I noticed in those times, by the grace of God, there was no one in Tunisia who could be higher than me in the sciences of hadith ('ilm al-hadith). If I happened to speak, everyone listened to me attentively and accepted what I reported to them, out of modesty on their part and because they were people who knew how to recognize the truth. Some Moroccans once confessed to me: 'seeing you coming from the last of the East, by the grace of God, some saw in you the sign of tradition (ayat al-hadith).' And despite that, whenever I heard of an assembly where hadith were taught, I hastened to attend. May God make this act done only to satisfy Him, and may He keep us from vanity and ostentation.'

From Tunisia at the age of 32, Sidi Abdul-Rahman went to perform Hajj to Mecca, ending his initial travels in search of knowledge. After the Hajj he returned to his native Algeria after 20 years. It is said that while walking the streets of the Casbah of Algiers, he heard a young man recite verse 34:15 of the Qur'an: '...Eat from the provisions of your Lord and be grateful to Him. A good land [have you], and a forgiving Lord.' He said 'this is a beautiful omen!' And he resolved to settle there permanently in Algiers for the rest of his life.

He was entrusted the title of Supreme Magistracy (qadi) by the authorities, but he preferred to abandon all honors and devote himself to asceticism and Sufism. He said 'there are signs which show that if someone's love for the prophet of God is sincere, then it is necessary for them to give up the pleasures of this low world, to choose poverty, and to live it.' He also said that one night he saw a dream of the prophet Muhammad standing and offering food to the poor. He gave a large part of it to Abd al-Rahman al-Tha'alibi and then said, 'when the prophet gives food to someone, shouldn't he immediately vomit it up?' He replied, 'should I vomit?' The prophet bowed down and said 'this is not what I meant!' After this dream which left him perplexed, he came to understand its interpretation that he was simply commanded to 'devote himself into initiating people into the path of God.'

He taught in the Djamaa el Kebir mosque until he died on the Friday of 23rd of Ramadan 875 AH, the 15th of March 1479 after dedicating 95 years of his life to serve Islam and Muslims. His funeral was attended by many prominent scholars and political leaders, including Ahmad Zarruq. He was buried in Bab El Oued next to his sheikh sidi Abi Djamaa Al Maknassi in the heart of Algiers.^[2]

Zawiya[edit]

The zawiya contains his tomb, though it is a misnomer since it does not contain any Sufi order in the building. Currently the location houses the tombs of several Algerian historical figures. The first construction dates to 1611 CE and has gone through several changes and additions since, with little left of the original today. In 1696 Dey al-Hadj Ahmed al-Euldji decided to turn it into a funeral mosque. More tombs have been added over the years. Today the mausoleum is often visited by locals of Algiers, especially on Fridays and religious holidays.^[3]

Legacy[edit]

He left a legacy of more than 100 books, among which the most important was Al Jawahir Al hassān fi Tafsir Al Koran (the fine pearls in the exegesis of the Koran).

In his lifetime (1384-1479 CE) the region was split into three states whose legal schools stood out: Tunis, Tlemcen and Fez. The city of Algiers offered little in comparison in terms of religious and cultural pull. It had very few religious schools for teaching the Qur'an, hadith, and legal texts. Economically it also waned in comparison to other cities in the region. Abd al-Rahman al-Tha'alibi's founding of the Tha'alibiyya school attracted many students from all over the world. Families moved into the surrounding area which turned into a place of religious education and training. From then on, Algiers became known as 'The city of Sidi Abd al-Rahman.'^[2]

He is not to be confused with Ahmad ibn Muhammad al-Thalabi.

Works[edit]

His works cover nearly every aspect of the Islamic sciences.^[4]

Exegesis and Qur'anic sciences (al-tafsîr wa al-qirâ'ât)[edit]

1. The brilliant jewels in the exegesis of the Koran ( al-Djawâhir al-hisân fî tafsîr al-qor'ân )
2. The stories of the Koran ( Nafâ'is al-murdjân fî qasas al-Qur'an )
3. The precious gold in the strange verses of the noble Koran ( al-Dhahab al-ibrîz fî gharîb al-qor'ân al-'azîz )
4. The chosen sources ( al-mukhtâr mina al-djawâmi ' )

Islamic Law (fiqh)[edit]

1. The Book of Rites (Al-djâmi 'fi ahqâm el' ibadat )
2. The great compilation (al-Djâmi 'al-kabîr)
3. The Garden of Lights ( Rawdat al-anwâr )
4. The Garden of Lights and the Walk of the Righteous (Rawdat al-anwâr wa nuzhat al-akhyâr)
5. Commentary of Ibn Hadjeb's breviary (Charh mukhtassar IbnHadjeb)
6. Commentary of Ibn Khalîl's breviary (Charh mukhtasr sidi Khalil).
7. Commentary by Ibn Haroun (Char Ibn Haroun)
8. Commentary on the main questions of Mudawwana (Charh 'uyûn masâ'il al-mudawwana)

Surah Al Rahman

Hadith[edit]

1. The selected sources ( al-Mukhtâr mina al-djawâmi ')
2. The Forty Hadiths of Morality (al-Arba'în hadith fî al-wa'z)
3. Commentary on the wisdoms of Ibn Arafa (Charh ghurar ibn 'Arafa)

Sufism[edit]

1. Truths about Sufism ( Haqâ'iq fi al-tasawwuf )
2. The Gardens of the Pious ( Ryyâd al-sâlihîn )
3. The gardens of the company in the science of subtleties and the journey of people of truth (Riyyâd al-uns fî 'ilm al-daqâ'iq wa siyar ahl al-haqâ'iq)
4. The direction of the traveler (Irchâd al-sâlik)

Theology (Aqida)[edit]

1. The noble sciences in the states of the other world ( al-'ulûm al-fâkhira fî al-nazar fî ahwâl al-âkhira )
2. The Book of Dreams ( Kitâb al-marâ'î )

Morals (al-wa'z)[edit]

1. The Direction for the Interest of the People (al-Irchâd limâ fîhi min masâlih al-'ibâd)
2. The compilation of wisdoms (Djâmi 'al fawâ'id).
3. The book of advice (Kitâb al-nasâ'ih)

Sira and History[edit]

1. The lights in the signs and miracles of the chosen Prophet ( al-anwâr fi ayât wa mu'djizât al-nabî al-mukhtâr )
2. The summary of the stories of the nations (Djâmi 'al himam fî akhbâr al-umam)
3. The journey to Allah (al-rihla ilâ Allah)

Arabic Language[edit]

1. The embellishment of the brothers in the conjugation of verses from the Koran (Tuhfat al-ikhwân fî i'râb ây al-qor'ân).
2. The lexicon and its summary (al-fahrast wa mukhtasarihâ)

Prayers and litanies (Dua)[edit]

1. The precious jewel (al-durr al-fâ'iq).
2. The very precious oath (al-'aqd al-nafîs)
3. The compilation of benefits (djâmi 'al-khayrât).

See also[edit]

External links[edit]

References[edit]

1. ^islamictourism.com
2. ^ ^ab'Le Cheikh – at-Thaâlibî'. Association Sidi Abderrahmane At-Thaalibi (in French). Retrieved 29 April 2020.
3. ^'Zawiya Sidi Abd al-Rahman'. Archnet. Retrieved 29 April 2020.
4. ^'Œuvre – at-Thaâlibî' (in French). Retrieved 29 April 2020.

Ar-Rahman^[1] (Arabic: الرحمان‎, ar-raḥmān; meaning: The Merciful^[2]) is the 55th Chapter (Surah) of the Qur'an with 78 verses (āyāt).

The title of the surah, Ar-Rahmaan, appears in verse 1 and means 'The Most Beneficent'. The divine appellation 'ar-Rahman' also appears in the opening formula which precedes every surah except Sura 9 ('In the Name of God, the Lord of Mercy, the Giver of Mercy'). English translations of the surah's title include 'The Most Gracious', ^[3] 'The All Merciful',^[4] 'The Lord of Mercy',^[5] 'The Beneficent', and 'The Mercy-Giving'. In the fourth century CE south Arabian pagan inscriptions started to be replaced by monotheistic expressions, using the term rahmān.^[6]

There is disagreement over whether Ar-Rahman ought to be categorized as a surah of the Meccan or Medinan period. Theodor Nöldeke and Carl Ernst have categorized it among the surahs of the early Meccan period (in accordance with its short ayah length), but Abdel Haleem has categorized it in his translation as Medinan,^[7][8] although most Muslim scholars place Sūrat ar-Rahman in the Meccan period.^[9][10] According to the traditional Egyptian chronology, Ar-Rahman was the 97th surah revealed.^[11] Nöldeke places it earlier, at 43,^[12] while Ernst suggests that it was the fifth surah revealed.^[13]

Structure[edit]

Ar-Rahman is composed entirely in saj', the rhymed, accent-based prose characteristic of early Arabic poetry.^[14]

The most notable structural feature of Ar-Rahman is the refrain 'Which, then, of your Lord's blessings do you both deny?'^[15] (or, in Arberry's rendering, 'O which of your Lord's bounties will you and you deny?'^[16]), which is repeated 31 times in the 78 verses. Chapter 55 is composed of 26 couplets, 4 tercets, and an introductory stanza of 13 verses all ending with this refrain. The final couplet is followed by a blessing of God's name.

Thematically, Ar-Rahman can be divided into roughly three units.

• Verses 1-30 expound upon natural displays of Allah's creative power and mercy in showering those who inhabit the earth with blessings.
• Verses 31-45 describe the final judgment and the terrible punishment that will be inflicted upon sinners.
• Verses 46-78, by contrast, detail the delights that await the pious in paradise.

Content[edit]

One of the chapter's main aims is to chastise mankind and jinn for their lack of gratitude towards God. Verses 1-30 describe some of the resources (fruits, palm trees, husked grain, fragrant plants, fresh and salt water, pearls, ships) that God has provided out of clay and smokeless fire (55:14), and set down under a sky illuminated by the twin risings of the sun and moon (55:17).

Verses 1-4 recount that God taught mankind how to communicate and even gave him the Qur'an to guide him on the path to righteousness. The refrain, 'Which, then, of your Lord's blessings do you both deny?', chastises for failing to acknowledge their indebtedness to God. The punishment that awaits the ungrateful is described in verses 35-45. For the remainder of the chapter, the delights of the gardens of paradise (replete with shading branches, flowing springs, fruit, maidens, couches, cushions, and fine carpets) are lyrically described, punctuated throughout by the refrain.

The surah also exemplifies the Qur'an's tendency to be self-referential and self-validating, as when in verse 2 it emphasizes the fact that Allah taught the Qur'an to man out of mercy.

Surah Rahman (Surah Ar Rahman) has 78 verses (Ayat). Surah Rahman (Surah Ar Rahman). There is disagreement between Islamic scholars about whether Surah Rahman ought to be categorized with suras of the Makkah or Madinah period. Surah Rahman (Surah Ar Rahman)in Hadith. View the profiles of people named Ayat Alrahman Ayat Al Rahman. Join Facebook to connect with Ayat Alrahman Ayat Al Rahman and others you may know. Bismillahirrahmanirrahim.Alhamdulillah.Allahumma sholli 'ala sayyidina MuhammadWa'ala ali sayyidina Muhammad.Baca dan amalkan surah Ar-Rahman ini dikala kit. (al-Rahman), one of the Most Beautiful Names and Attributes of Allah. Imam Kadim (as) said: 'There is a bride best thing for everything, and that of the Qur'an is Surah al-Rahman.' The blessed Verse: 'Then which of the Blessings of your Lord will you both jinn and men deny?' View the profiles of people named Ayat Alrahman Ayat Al Rahman. Join Facebook to connect with Ayat Alrahman Ayat Al Rahman and others you may know.

Birth and Lineage[edit]

Sidi Abdul-Rahman al-Tha'alibi was born in the year 1384 ce/785 ah in Isser in modern-day Boumerdès Province into a pious family with a lineage going back to Ja'far ibn Abi Talib. His Arab Maqillian tribe, Tha'aliba, had long governed several regions of Algeria from 1204 CE to 1515 CE. In 1378 CE, their reign had fallen into the hands of Abu Hammu II, the Sultan of the Kingdom of Tlemcen.

His full lineage is Abu Zaid Abdul Rahman bin Muhammad bin Makhlouf bin Talha bin Amer bin Noufal bin Amer bin Mussour bin Muhammad bin Saba'a bin Makki bin Thalabah bin Musa bin Saeed bin Mufaddal bin Abdul Bar bin Fisi bin Hilal bin Amer bin Hassan bin Muhammad bin Ja'far ibn Abi Talib.

Biography[edit]

When 15 years old, Sidi Abdul-Rahman, with his father Sidi Mohamed Ben Makhlouf, went to Morocco for studies where he met the Muslim scholar Sidi Mohamed Ibn Marzoug Al Adrissi. In 1392, he made another trip to Bejaia (200 km east of Algiers) seeking knowledge where his father died. He stayed in Bejaia for 7 years studying Islamic sciences. There he learned from disciples of Abdurrahman El-Waghlissi (d. 1383 CE), such as Abû al-Husayn al-Mangalâtî.

Then 24 years old, he travelled to Tunis in 1406 where he stayed for eight years. He met the sheikhs Mohammed Ibn Khalf al-Ubay and Abû al-Mahdi al-Ghabrînî (d. 1413 CE) who introduced him to Sufism and tafsir.

He then traveled to Cairo in 1414 where he stayed with Walî Eddîn al-'Irâqî (d. 1422 CE). Then he traveled to Bursa in Turkey, where he was well received and a shrine was erected in his honour which remains an endowment for this saintly man.

He returned to Tunisia once again, where he always received a warm welcome. Here he wrote: 'I noticed in those times, by the grace of God, there was no one in Tunisia who could be higher than me in the sciences of hadith ('ilm al-hadith). If I happened to speak, everyone listened to me attentively and accepted what I reported to them, out of modesty on their part and because they were people who knew how to recognize the truth. Some Moroccans once confessed to me: 'seeing you coming from the last of the East, by the grace of God, some saw in you the sign of tradition (ayat al-hadith).' And despite that, whenever I heard of an assembly where hadith were taught, I hastened to attend. May God make this act done only to satisfy Him, and may He keep us from vanity and ostentation.'

From Tunisia at the age of 32, Sidi Abdul-Rahman went to perform Hajj to Mecca, ending his initial travels in search of knowledge. After the Hajj he returned to his native Algeria after 20 years. It is said that while walking the streets of the Casbah of Algiers, he heard a young man recite verse 34:15 of the Qur'an: '...Eat from the provisions of your Lord and be grateful to Him. A good land [have you], and a forgiving Lord.' He said 'this is a beautiful omen!' And he resolved to settle there permanently in Algiers for the rest of his life.

He was entrusted the title of Supreme Magistracy (qadi) by the authorities, but he preferred to abandon all honors and devote himself to asceticism and Sufism. He said 'there are signs which show that if someone's love for the prophet of God is sincere, then it is necessary for them to give up the pleasures of this low world, to choose poverty, and to live it.' He also said that one night he saw a dream of the prophet Muhammad standing and offering food to the poor. He gave a large part of it to Abd al-Rahman al-Tha'alibi and then said, 'when the prophet gives food to someone, shouldn't he immediately vomit it up?' He replied, 'should I vomit?' The prophet bowed down and said 'this is not what I meant!' After this dream which left him perplexed, he came to understand its interpretation that he was simply commanded to 'devote himself into initiating people into the path of God.'

He taught in the Djamaa el Kebir mosque until he died on the Friday of 23rd of Ramadan 875 AH, the 15th of March 1479 after dedicating 95 years of his life to serve Islam and Muslims. His funeral was attended by many prominent scholars and political leaders, including Ahmad Zarruq. He was buried in Bab El Oued next to his sheikh sidi Abi Djamaa Al Maknassi in the heart of Algiers.^[2]

Zawiya[edit]

The zawiya contains his tomb, though it is a misnomer since it does not contain any Sufi order in the building. Currently the location houses the tombs of several Algerian historical figures. The first construction dates to 1611 CE and has gone through several changes and additions since, with little left of the original today. In 1696 Dey al-Hadj Ahmed al-Euldji decided to turn it into a funeral mosque. More tombs have been added over the years. Today the mausoleum is often visited by locals of Algiers, especially on Fridays and religious holidays.^[3]

Legacy[edit]

He left a legacy of more than 100 books, among which the most important was Al Jawahir Al hassān fi Tafsir Al Koran (the fine pearls in the exegesis of the Koran).

In his lifetime (1384-1479 CE) the region was split into three states whose legal schools stood out: Tunis, Tlemcen and Fez. The city of Algiers offered little in comparison in terms of religious and cultural pull. It had very few religious schools for teaching the Qur'an, hadith, and legal texts. Economically it also waned in comparison to other cities in the region. Abd al-Rahman al-Tha'alibi's founding of the Tha'alibiyya school attracted many students from all over the world. Families moved into the surrounding area which turned into a place of religious education and training. From then on, Algiers became known as 'The city of Sidi Abd al-Rahman.'^[2]

He is not to be confused with Ahmad ibn Muhammad al-Thalabi.

Works[edit]

His works cover nearly every aspect of the Islamic sciences.^[4]

Exegesis and Qur'anic sciences (al-tafsîr wa al-qirâ'ât)[edit]

1. The brilliant jewels in the exegesis of the Koran ( al-Djawâhir al-hisân fî tafsîr al-qor'ân )
2. The stories of the Koran ( Nafâ'is al-murdjân fî qasas al-Qur'an )
3. The precious gold in the strange verses of the noble Koran ( al-Dhahab al-ibrîz fî gharîb al-qor'ân al-'azîz )
4. The chosen sources ( al-mukhtâr mina al-djawâmi ' )

Islamic Law (fiqh)[edit]

1. The Book of Rites (Al-djâmi 'fi ahqâm el' ibadat )
2. The great compilation (al-Djâmi 'al-kabîr)
3. The Garden of Lights ( Rawdat al-anwâr )
4. The Garden of Lights and the Walk of the Righteous (Rawdat al-anwâr wa nuzhat al-akhyâr)
5. Commentary of Ibn Hadjeb's breviary (Charh mukhtassar IbnHadjeb)
6. Commentary of Ibn Khalîl's breviary (Charh mukhtasr sidi Khalil).
7. Commentary by Ibn Haroun (Char Ibn Haroun)
8. Commentary on the main questions of Mudawwana (Charh 'uyûn masâ'il al-mudawwana)

Surah Al Rahman

Hadith[edit]

1. The selected sources ( al-Mukhtâr mina al-djawâmi ')
2. The Forty Hadiths of Morality (al-Arba'în hadith fî al-wa'z)
3. Commentary on the wisdoms of Ibn Arafa (Charh ghurar ibn 'Arafa)

Sufism[edit]

1. Truths about Sufism ( Haqâ'iq fi al-tasawwuf )
2. The Gardens of the Pious ( Ryyâd al-sâlihîn )
3. The gardens of the company in the science of subtleties and the journey of people of truth (Riyyâd al-uns fî 'ilm al-daqâ'iq wa siyar ahl al-haqâ'iq)
4. The direction of the traveler (Irchâd al-sâlik)

Theology (Aqida)[edit]

1. The noble sciences in the states of the other world ( al-'ulûm al-fâkhira fî al-nazar fî ahwâl al-âkhira )
2. The Book of Dreams ( Kitâb al-marâ'î )

Morals (al-wa'z)[edit]

1. The Direction for the Interest of the People (al-Irchâd limâ fîhi min masâlih al-'ibâd)
2. The compilation of wisdoms (Djâmi 'al fawâ'id).
3. The book of advice (Kitâb al-nasâ'ih)

Sira and History[edit]

1. The lights in the signs and miracles of the chosen Prophet ( al-anwâr fi ayât wa mu'djizât al-nabî al-mukhtâr )
2. The summary of the stories of the nations (Djâmi 'al himam fî akhbâr al-umam)
3. The journey to Allah (al-rihla ilâ Allah)

Arabic Language[edit]

1. The embellishment of the brothers in the conjugation of verses from the Koran (Tuhfat al-ikhwân fî i'râb ây al-qor'ân).
2. The lexicon and its summary (al-fahrast wa mukhtasarihâ)

Prayers and litanies (Dua)[edit]

1. The precious jewel (al-durr al-fâ'iq).
2. The very precious oath (al-'aqd al-nafîs)
3. The compilation of benefits (djâmi 'al-khayrât).

See also[edit]

External links[edit]

References[edit]

1. ^islamictourism.com
2. ^ ^ab'Le Cheikh – at-Thaâlibî'. Association Sidi Abderrahmane At-Thaalibi (in French). Retrieved 29 April 2020.
3. ^'Zawiya Sidi Abd al-Rahman'. Archnet. Retrieved 29 April 2020.
4. ^'Œuvre – at-Thaâlibî' (in French). Retrieved 29 April 2020.

Ar-Rahman^[1] (Arabic: الرحمان‎, ar-raḥmān; meaning: The Merciful^[2]) is the 55th Chapter (Surah) of the Qur'an with 78 verses (āyāt).

The title of the surah, Ar-Rahmaan, appears in verse 1 and means 'The Most Beneficent'. The divine appellation 'ar-Rahman' also appears in the opening formula which precedes every surah except Sura 9 ('In the Name of God, the Lord of Mercy, the Giver of Mercy'). English translations of the surah's title include 'The Most Gracious', ^[3] 'The All Merciful',^[4] 'The Lord of Mercy',^[5] 'The Beneficent', and 'The Mercy-Giving'. In the fourth century CE south Arabian pagan inscriptions started to be replaced by monotheistic expressions, using the term rahmān.^[6]

There is disagreement over whether Ar-Rahman ought to be categorized as a surah of the Meccan or Medinan period. Theodor Nöldeke and Carl Ernst have categorized it among the surahs of the early Meccan period (in accordance with its short ayah length), but Abdel Haleem has categorized it in his translation as Medinan,^[7][8] although most Muslim scholars place Sūrat ar-Rahman in the Meccan period.^[9][10] According to the traditional Egyptian chronology, Ar-Rahman was the 97th surah revealed.^[11] Nöldeke places it earlier, at 43,^[12] while Ernst suggests that it was the fifth surah revealed.^[13]

Structure[edit]

Ar-Rahman is composed entirely in saj', the rhymed, accent-based prose characteristic of early Arabic poetry.^[14]

The most notable structural feature of Ar-Rahman is the refrain 'Which, then, of your Lord's blessings do you both deny?'^[15] (or, in Arberry's rendering, 'O which of your Lord's bounties will you and you deny?'^[16]), which is repeated 31 times in the 78 verses. Chapter 55 is composed of 26 couplets, 4 tercets, and an introductory stanza of 13 verses all ending with this refrain. The final couplet is followed by a blessing of God's name.

Thematically, Ar-Rahman can be divided into roughly three units.

• Verses 1-30 expound upon natural displays of Allah's creative power and mercy in showering those who inhabit the earth with blessings.
• Verses 31-45 describe the final judgment and the terrible punishment that will be inflicted upon sinners.
• Verses 46-78, by contrast, detail the delights that await the pious in paradise.

Content[edit]

One of the chapter's main aims is to chastise mankind and jinn for their lack of gratitude towards God. Verses 1-30 describe some of the resources (fruits, palm trees, husked grain, fragrant plants, fresh and salt water, pearls, ships) that God has provided out of clay and smokeless fire (55:14), and set down under a sky illuminated by the twin risings of the sun and moon (55:17).

Verses 1-4 recount that God taught mankind how to communicate and even gave him the Qur'an to guide him on the path to righteousness. The refrain, 'Which, then, of your Lord's blessings do you both deny?', chastises for failing to acknowledge their indebtedness to God. The punishment that awaits the ungrateful is described in verses 35-45. For the remainder of the chapter, the delights of the gardens of paradise (replete with shading branches, flowing springs, fruit, maidens, couches, cushions, and fine carpets) are lyrically described, punctuated throughout by the refrain.

The surah also exemplifies the Qur'an's tendency to be self-referential and self-validating, as when in verse 2 it emphasizes the fact that Allah taught the Qur'an to man out of mercy.

In terms of theological developments, Ar-Rahman introduces a three-tiered classification of men and jinn:

• the best of believers ('those near to God', the muqarrabīn who will ascend to the higher garden of paradise),
• the ordinary believers ('those at his right', the ashāt al-yamīn who will enjoy the second garden of paradise), and
• the disbelievers (who will be punished in Hell).

This division is echoed in the following chapter (Al-Waqi'a).

The surah is dominated stylistically by pairs. To begin with, it is addressed to a dual audience of mankind and jinn: in Haleem's translation of the refrain 'Which, then, of your Lord's blessings do you both deny?', 'both' is understood to refer to men and jinn (likewise for the 'you and you' in Arberry's rendering). Natural phenomena are also referred to in pairs: for example, 'the sun and the moon' (55:5), 'the stars and the trees' (55:6), 'the two risings and the two settings [of the sun and the moon]' (55:17), and 'the two bodies of [fresh and salt] water' (55:19). In addition, paradise is described as consisting of two double gardens (55:62), each of which contain a pair of springs (55:50, 55:66) and fruit in pairs (55:52).

Verses[edit]

Q55:70-77 Houri[edit]

55:70-77 Therein (Gardens) will be Khayrat Hisan (good); Then which of the blessings of your Lord will you both deny! Houri (beautiful, fair females) guarded in pavilions; Then which of the blessings of your Lord will you both deny! Whom never deflowered a human before nor Jinn. Then which of the blessings of your Lord will you both deny! Reclining on green Rafraf (cushions) and rich beautiful `Abqariy. (rich carpets). Then which of the blessings of your Lord will you both deny!^{[1]:55:70–77[17]}

Muhammad Asad asserts that the 'noun hur - rendered as 'companions pure' - is a plural of both ahwar (masculine) and hawra' (female), either of which describes a person distinguished by hawar', which latter term primarily denotes 'intense whiteness of the eyeballs and lustrous black of the iris'. Asad as well as Yusuf Ali & Pickthall translate this verse as:^[18][19][20]

In these [gardens] will be [all] things most excellent and beautiful. Which, then, of your Sustainer's powers can you disavow? [There the blest will live with their] companions pure and modest, in pavillions [splendid] -which, then, of your Sustainer's powers can you disavow? -[companions] whom neither man nor invisible being will have touched ere then. Which, then, of your Sustainer's powers can you disavow?[In such a paradise will they dwell,] reclining upon meadows green and carpets rich in beauty. Which, then, of your Sustainer's powers can you disavow? Hallowed be thy Sustainer's name, full of majesty and glory!

According to Ibn Kathir, the believer will be given a tent 60 miles wide, made of pearl, such that his wives will not see each other. The believer will visit them all.^{[1]:55:70–77} The Enlightening Commentary into the Light of the Holy Qur'an says that they (the Houri) are good and righteous virgins and are intended to have intercourse only with their husbands.^[21]

Hadith[edit]

Owing to the sura's poetic beauty^{[citation needed]}, it is often regarded as the 'beauty of the Quran'^{[citation needed]}, in accordance with a hadith: Abdullah ibn Mas'ud (R.A.) reported that Muhammad said, 'Everything has an adornment, and the adornment of the Qur'an is Surah ar Rahman' ^{[22][non-primary source needed][original research]}.

References[edit]

1. ^ ^abcIbn Kathir. 'Tafsir Ibn Kathir (English): Surah Al Rahman'. Quran 4 U. Retrieved 27 January 2020.
2. ^George Sale translation
3. ^The Message of the Qur'an, English edition, Muhammad Asad (The Book Foundation)
4. ^The Koran, trans. A. J. Arberry (Oxford Islamic Studies Online), Q55.
5. ^The Qur'an, trans. M. A. S. Abdel Haleem (Oxford: Oxford University Press, 2010), 353.
6. ^Robert Schick, Archaeology and the Quran, Encyclopaedia of the Qur'an
7. ^Haleem, The Qur'an, 353.
8. ^Theodor Nöldeke: Geschichte des Qorans. Verlag der Dieterichschen Buchhandlung, Göttingen, 1860, pp. 107-108 ff.
9. ^The Message of the Quran, M. Asad, 1982, Introduction Surah ar-Rahman. Although most of the commentators regard this surah as a Meccan revelation, Zamakhshari and (among the later scholars) Suyuti ascribe it to the Medina period. Baydawi leaves the question open, and adds that parts of it may have been revealed before and parts after the Prophet's hijrah to Medina. Some authorities are of the opinion that it followed immediately upon surah 13 ('Thunder'): an opinion which is not very helpful since that surah, too, cannot be assigned to either of the two periods with any degree of certainty.
10. ^'Directorate of Religious Affairs, Introduction Surah ar-Rahman'. [Translation] This Surah was revealed in the Meccan Period. [Original] Mekke döneminde inmiştir.
11. ^Carl Ernst, How to Read the Qur'an (Chapel Hill: The University of North Carolina Press, 2011), 40.
12. ^Ernst, How to Read the Qur'an, 44.
13. ^Ernst, How to Read the Qur'an, 215.
14. ^'Rhyming Prose', in Encyclopaedia of the Qur'an, ed. Jane Dammen McAuliffe (Leiden: Brill, 2001).
15. ^Haleem, The Qur'an, 353.
16. ^Arberry, The Koran, Q55:15.
17. ^'AYAH ar-Rahman 55:70'. Islam Awakened. Retrieved 27 January 2020.
18. ^The Message of the Quran, Muhammad Asad, 1982, Commentary on Surah 55:70-77, 56:22. In these [gardens] will be [all] things most excellent and beautiful. Which, then, of your Sustainer's powers can you disavow? [There the blest will live with their] companions pure and modest, in pavillions [splendid] -which, then, of your Sustainer's powers can you disavow? -[companions] whom neither man nor invisible being will have touched ere then. Which, then, of your Sustainer's powers can you disavow?[In such a paradise will they dwell,] reclining upon meadows green and carpets rich in beauty. Which, then, of your Sustainer's powers can you disavow? Hallowed be thy Sustainer's name, full of majesty and glory!
19. ^The Holy Quran, Yusuf Ali, Surah 55:70-77. Companions restrained (as to their glances) in (goodly) pavilions.
20. ^The Quran, tranl. by Pickthall, Surah 55:70-77. Fair ones, close guarded in pavilions
21. ^'An Enlightening Commentary into the Light of the Holy Qur'an vol. 17'. Al Islam.org. p. 367. Retrieved 27 January 2020.
22. ^Al-Bayhaqi. Shuab ul Iman.

Surah Ar Rahman

External links[edit]

Ayat Ar Rahman Rumi