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Surah Ar-rahman
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Hasbiya Allahu la ilaha illahuwa `alayhi tawakkaltu wahuwa rabbu al-`arshi al-`azim (Allah is sufficient for me; there is no god but He; in Him alone I place all my trust; He is the Lord of the mighty throne.)

While reading this, it is worth remembering the words of Allah, (Whoever trusts in Allah, He suffices him/her.) (At-Talaq: 3)

Read also the following:

Allahumma ya muqalliba al-qulub, thabbit qalbi `ala dinika. Allahumma ya muqalliba al-qulub, thabbit qalbi `ala al-haqqi. Allahumma ya muqalliba al-qulub, thabbit qalbi `ala ta`atika. (O Allah! You are the twister of hearts! Make my heart firm on Your religion. O Allah! You are the twister of hearts! Make my heart firm on truth. O Allah! You are the twister of hearts! Make my heart firm on obedience to You.)

May Allah grant you true solace and comfort, Amen.

Bismi Allahi alrrahmani alrraheemi

1. Alrrahmanu

2. AAallama alqur-ana

3. Khalaqa al-insana

4. AAallamahu albayana

5. Alshshamsu waalqamaru bihusbanin

6. Waalnnajmu waalshshajaru yasjudani

7. Waalssamaa rafaAAaha wawadaAAa almeezana

8. Alla tatghaw fee almeezani

9. Waaqeemoo alwazna bialqisti wala tukhsiroo almeezana

10. Waal-arda wadaAAaha lil-anami

11. Feeha fakihatun waalnnakhlu thatu al-akmami

12. Waalhabbu thoo alAAasfi waalrrayhani

13. Fabi-ayyi ala-i rabbikuma tukaththibani

14. Khalaqa al-insana min salsalin kaalfakhkhari

15. Wakhalaqa aljanna min marijin min narin

16. Fabi-ayyi ala-i rabbikuma tukaththibani

17. Rabbu almashriqayni warabbu almaghribayni

18. Fabi-ayyi ala-i rabbikuma tukaththibani

19. Maraja albahrayni yaltaqiyani

20. Baynahuma barzakhun la yabghiyani

21. Fabi-ayyi ala-i rabbikuma tukaththibani

22. Yakhruju minhuma allu/luo waalmarjanu

23. Fabi-ayyi ala-i rabbikuma tukaththibani

24. Walahu aljawari almunshaatu fee albahri kaal-aAAlami

25. Fabi-ayyi ala-i rabbikuma tukaththibani

26. Kullu man AAalayha fanin

27. Wayabqa wajhu rabbika thoo aljalali waal-ikrami

28. Fabi-ayyi ala-i rabbikuma tukaththibani

29. Yas-aluhu man fee alssamawati waal-ardi kulla yawmin huwa fee sha/nin

30. Fabi-ayyi ala-i rabbikuma tukaththibani

31. Sanafrughu lakum ayyuha alththaqalani

32. Fabi-ayyi ala-i rabbikuma tukaththibani

33. Ya maAAshara aljinni waal-insi ini istataAAtum an tanfuthoo min aqtari alssamawati waal-ardi faonfuthoo la tanfuthoona illa bisultanin

34. Fabi-ayyi ala-i rabbikuma tukaththibani

35. Yursalu AAalaykuma shuwathun min narin wanuhasun fala tantasirani

36. Fabi-ayyi ala-i rabbikuma tukaththibani

37. Fa-itha inshaqqati alssamao fakanat wardatan kaalddihani

38. Fabi-ayyi ala-i rabbikuma tukaththibani

39. Fayawma-ithin la yus-alu AAan thanbihi insun wala jannun

40. Fabi-ayyi ala-i rabbikuma tukaththibani

41. YuAArafu almujrimoona biseemahum fayu/khathu bialnnawasee waal-aqdami

42. Fabi-ayyi ala-i rabbikuma tukaththibani

43. Hathihi jahannamu allatee yukaththibu biha almujrimoona

44. Yatoofoona baynaha wabayna hameemin anin

45. Fabi-ayyi ala-i rabbikuma tukaththibani

46. Waliman khafa maqama rabbihi jannatani

47. Fabi-ayyi ala-i rabbikuma tukaththibani

48. Thawata afnanin

49. Fabi-ayyi ala-i rabbikuma tukaththibani

50. Feehima AAaynani tajriyani

51. Fabi-ayyi ala-i rabbikuma tukaththibani

52. Feehima min kulli fakihatin zawjani

53. Fabi-ayyi ala-i rabbikuma tukaththibani

54. Muttaki-eena AAala furushin bata-inuha min istabraqin wajana aljannatayni danin

55. Fabi-ayyi ala-i rabbikuma tukaththibani

56. Feehinna qasiratu alttarfi lam yatmithhunna insun qablahum wala jannun

57. Fabi-ayyi ala-i rabbikuma tukaththibani

58. Kaannahunna alyaqootu waalmarjanu

59. Fabi-ayyi ala-i rabbikuma tukaththibani

60. Hal jazao al-ihsani illa al-ihsanu

61. Fabi-ayyi ala-i rabbikuma tukaththibani

62. Wamin doonihima jannatani

63. Fabi-ayyi ala-i rabbikuma tukaththibani

64. Mudhammatani

65. Fabi-ayyi ala-i rabbikuma tukaththibani

66. Feehima AAaynani naddakhatani

67. Fabi-ayyi ala-i rabbikuma tukaththibani

68. Feehima fakihatun wanakhlun warummanun

69. Fabi-ayyi ala-i rabbikuma tukaththibani

70. Feehinna khayratun hisanun

71. Fabi-ayyi ala-i rabbikuma tukaththibani

72. Hoorun maqsooratun fee alkhiyami

73. Fabi-ayyi ala-i rabbikuma tukaththibani

74. Lam yatmithhunna insun qablahum wala jannun

75. Fabi-ayyi ala-i rabbikuma tukaththibani

76. Muttaki-eena AAala rafrafin khudrin waAAabqariyyin hisanin

77. Fabi-ayyi ala-i rabbikuma tukaththibani

78. Tabaraka ismu rabbika thee aljalali waal-ikrami

Easy Actions For Which Rewards Are Multiplied

Primary reference: “Al-A`mal al-Mudaa`afah” (Dar al-Watan, Riyadh)
By Sulaymaan ibn Saalih al-Kharaashi


1. Preserving the ties of kinship: " Whoever wishes that his provision be increased and his age lengthened, let him maintain the ties of kinship." [al-Bukhari and Muslim]

2. Performing many prayers in the two noble Harams (in Makkah and Madinah): "Prayer in this masjid of mine is superior to a thousand prayers elsewhere, except for Masjid al-Haram, and prayer in Masjid al-Haram is superior to one hundred thousand prayers elsewhere." [Ahmad and ibn Majah]

3. Performing prayers in congregation. "Prayer in congregation is superior to praying individually twenty-seven times." [Al-Bukhari and Muslim]

4. Praying `Isha and Fajr in congregation: "He who prays Isha' in Jama'ah [congregation] is as if he has prayed for half the night. As to him who (also) prays Fajr in congregation, it is as if he has prayed all night." [narrated by Malik and the wording is that of Muslim who also reported it]

5. Performing voluntary prayers at home. "Superiority of a man's prayer in his home over his prayer when people see him is like the superiority of an obligatory prayer over a voluntary one." [al-Bayhaqi, classed as Saheeh by al-Albani] "The most superior prayer of a person is in his home, except for obligatory prayers." [al-Bukhari and Muslim]

6. Observing some manners of the day of Jumu`ah. "Whoever ghassala (washes his head, and it is said: has intercourse with his wife so that it be a means to lower the gaze from the haram that day) on the day of Jumuah, then comes in the earliest time and before the first khutbah, walks and doesn't ride, stays near the Imam, listens and does not speak - for each step [he makes] he has actions of one year, the reward of fasting and standing in prayer in it." [Ahl as-Sunan]

7. Salat ul-Ishraq. "Whoever prays al-ghadaa (i.e. al fajr) in congregation, then sits remembering Allah until sunrise, then prays two units of prayer, has a complete reward of Hajj and `Umrah [The Prophet, sallallahu `alayhi wa sallam, repeated 'complete' three times for emphasizing]." [at-Tirmidhi, classed as Saheeh by al-Albani]

8. Attending lectures in the mosque. "Whoever goes to the mosque not desiring except to learn or teach what is good has the reward of a pilgrim who completed his Hajj." [at-Tabarani, classed as Saheeh by Al-Albani]

9. Performing `Umrah in the month of Ramadhan. "`Umrah in Ramadhan is equal to a Hajj with me." [al-Bukhari]

10. Performing obligatory prayers in the Mosque. "Whoever leaves his home in a state of purity to perform obligatory prayer, his reward is like that of a pilgrim (while) in the state of ihram [i.e. he receives reward similar to that of spending time in ihram during Hajj]." [Abu Dawud, classed as Saheeh by Al-Albani] So one should be in a state of purity when leaving one's home, rather than the place for ablution within the mosque, except due to necessity.

11. Being from the people of the first row in congregational prayers. `Irbad bin Saariyah, may Allah be pleased with him, said: "The Messenger of Allah, sallallahu `alayhi wa sallam, used to seek forgiveness for [the people of] the first row three times, and for [the people of the] second row once." [an-Nasa'i and Ibn Majah]. "Allah and His Angels make salawat upon [the people of] the first row." [Ahmad, with a good isnad]

12. Prayer in Masjid Qubaa' in Madinah: "Whoever purifies himself in his house then comes to Masjid Qubaa' and prays in it has the reward like that of `Umrah." [an-Nasa'i and Ibn Majah]

13. Saying what the caller to prayer says: "Say as they say [i.e. callers to prayer], and when you finish, ask and you will be given." [Abu Dawud and An-Nasa'i] That is, supplicate when you finish repeating after the caller to prayer.

14. Fasting Ramadhan and following it with six days of Shawwal. "Whoever fasts Ramadhan, then follows it with six (days) of Shawwal, it is like fasting all the time." [Muslim]

15. Fasting three days each month. "Whoever fasts three days each month, it s like fasting all the time." [at-Tirmidhi]. This is supported by the verse, "Whoever comes with a good deed for him is a tenfold [reward]." One day being equal to ten days.

16. Providing food for breaking of the fast: "Whoever provides food for breaking of the fast of a fasting person receives the reward of the fasting person, without the reward of the fasting person being reduced in any way." [at-Tirmidhi and Ibn Majah]

17. Standing in prayer on Laylatul-Qadr. "Laylatul Qadr is better than a thousand months" [Qur'an 97:3], that is, superior to approximately 83 years of worship.

18. Jihad. "Standing of a man in a row (saff) in the way of Allah is superior to 60 years of worship." [al-Hakim, classed as Saheeh by al-Albani] This is the superiority of standing in a row, so what about one who fights in the way of Allah for days, or months, or years?

19. Ribaat. "Whoever takes a post (at borders of Muslim lands, where an enemy may be expected) for a day and night in the way of Allah has the reward of fasting and standing in prayer for a month, and whoever dies in such a state receives a continuous reward similar to it, and is [also] rewarded with provision and saved from al-Fattaan." [Related by Muslim] Al-Fattaan is punishment of the grave.

20. Righteous actions in the first ten days of Dhul Hijjah. "There are no days in which righteous deeds are dearer to Allah than these ten [days of Dhul Hijjah]." They said, "O Messenger, even jihad in the way of Allah?" He said, "Not even jihad in the way of Allah, except for the man who leaves with his wealth, and does not return with any of it (life or wealth)." [al-Bukhari]

21. Frequent recitation of Qur'anic soorahs. "Qul Huwa'Llahu Ahad" is equal to a third of the Qur'an and "Qul yaa ayyuha'l Kaafiroon" is equal to a fourth of the Qur'an." [at-Tabarani, classed as Saheeh by Al-Albani]

22. Al-Istighfaar. "Whoever seeks forgiveness for believing men and believing women, Allah will write for him a good deed for each believing man ad believing woman." [at-Tabarani, classed as Hasan by Al-Albani]

23. Fulfilling people's needs. "That I walk with my Muslim brother in [fulfilling his] need is dearer to me than being in i`tikaf in the masjid for a month." [Ibn Abi Dunya, classed as Hasan by al-Albani]

24. Dhikr. That I say 'Subhaan Allah, wal-Hamdu li'Llah, wa laa ilaaha ill Allahu wa'Llahu Akbar' is dearer to me than what the sun has risen upon." [Muslim]

"Whoever enters a market and says: 'Laa ilaaha ill Allah waHdahu laa shareeka lah, lahul mulku wa lahul Hamdu yuHyi wa yumeetu wa huwa Hayyun laa yamoot, bi yadihil khayr, wahuwa `alaa kulli shay'in qadeer' [there is nothing worthy of worship but Allah, He is alone without partner, to Him belongs dominion and praise, he causes life and death and He is the Living and does not die. In His Hand is all the good, and He is over all things competent.] Allah will write for him a million good deeds, erase a million of his bad deeds and raise him a million levels."[at-Tirmidhi, classed as Hasan by al-Albani] There are many other words of rememberance which are rewarded abundandtly, as is well known.

"There are two blessings which many people lose: good health and free time." [al-Bukhari]

How great will be the regret of those who waste the opportunity!

 

AR-RAHMAN


Name

This Surah is entitled Ar Rahman, the word with which it begins. 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 hijrah.

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." This shows than this Surah had been sent down even before Surah Al-Hijr.

Al-Bazzar, Ibn Jarir, Ibn Al- Mundhir, Daraqutni (in Al Afrad), Ibn Marduyah and Ibn Al Khatib (in Al- Tarikh) have related, on the authority of Hadrat Abdullah bin Umar, that once the Holy Prophet (peace and blessings of Allah be upon him) recited Surah Ar-Rahman himself, or heard it recited before him : then he said to the people: How is it that I am not hearing from you the kind of good answer that the jinn had given to their Lord?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."

A similar theme has been related by Tirmidhi, Hakim and Hafiz Abu Bakr al-Bazzar from Hadrat Jabir bin Abdullah. 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 Qur'an. They responded to it better than you have. As I recited the Divine Words, Fa bi ayyi alaa'i Rabbikuma tukadhdhiban ("O jinn and men, which blessings of your Lord will you deny?") they would respond to it, saying: O our Lord, do not deny any of your blessings Praise is for You alone'!"

This tradition indicates that on the occasion of the incident that bas been related in Surah Al Ahqaf(vv. 29- 32) of the jinn's hearing the Qur'an from the Holy Prophet (peace and blessings of Allah be upon him) he was reciting Surah Ar Rahman in the Prayer. 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 Qur'an, 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 Qur'an so also Allah Himself might have told him as to what answer they were giving on hearing Surah Ar Rahman.

These traditions only indicate that Surah Ar Rahman had been revealed even before Surahs Al-Hijr and Al-Ahqaf. 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 Qur'an 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.' So early next morning he went to the Ka'bah while the Quraish chiefs were sitting in their respective conferences. 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 realized 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 Qur'an 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 Qur'an to them again tomorrow.' They all said, 'No, you have done enough; you have made them listen to what they didn't want to bear.'" (Ibn Hisham, vol. 1, p. 336).

Theme and Subject Matter

This is the only Surah of the Qur'an 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. Although at several other places in the Qur'an there are clear pointers to show that like the men the jinn too are a creation who have been endowed with freedom of will and action and are accountable, who have been granted the freedom of belief and unbelief, of obedience and disobedience, and among them too there are the believers and the unbelievers, the obedient and the rebellious, as among human beings, and among them too there exist such groups as have believed in the Prophets sent by God and in the Divine Books, this Surah clearly points out that the message of the Holy Prophet (peace and blessings of Allah be upon him) and the Qur'an is meant both for men and for jinn and that his Prophethood is not restricted to human beings alone.

Although in the beginning of the Surah the address is directed only to human beings, for to them only belongs the vicegerency" of the earth, among them only have the Messengers of Allah been raised, and in their tongues only have the Divine Books been revealed, yet from verse 13 onward both the men and the jinn have been addressed and one and the same invitation has been extended to both.

The themes of the Surah have been couched in brief sentences in a specific sequence:

In vv. 1-4 it has been stated that the teaching of the Qur'an is from Allah Almighty and it is the very demand of His mercy that He should provide guidance to mankind through this teaching, for it is He Who has created man as a rational and intelligent being.

In vv. 5-6 it has been said that the whole system of the Universe is functioning under Allah's Sovereignty and everything in the earth and heavens is subject to His Command alone.

In vv. 7-9 another important truth that has been expressed is that Allah has established the entire system of the Universe precisely and equitably on justice, and the nature of this system requires that those who dwell in it also should adhere to justice within the bounds of their authority and should not disturb the balance.

In vv. 10-25 besides mentioning the wonders and excellences of Allah's might, references have been made to His those bounties from which the jinn and men are deriving benefit.

In vv.26-30 both the men and the jinn have been reminded of the truths that in this Universe no one except One God is immortal and imperishable, and there is none, from the lowest to the highest, who does not stand in need of God for his survival and other requirements. Whatever is happening here, from the earth to the heavens, is happening under His administration and control.

In vv. 31-36 both the groups have been warned that the time is fast approaching when they will be called to account, which they will not be able to avoid, for God's Kingdom is encircling them from every side; it is not in their power to flee it; if they are involved in the misunderstanding that they can, they may try to do so.

In vv. 37-38 it has been said that this accountability will be held on the Day of Resurrection.

In vv. 39-45 the evil end of the guilty ones, from among men and jinn, who have been disobeying Allah in the world has been mentioned.

And from verse 46 to the end of the Surah mention has been made of those rewards and blessings which will be granted to the righteous men and jinn who have led pious lives in the world and lived with a clear understanding that they will have to appear before their Lord one day and render an account of their deeds and actions.

This whole discourse is couched in oratorical language. It is a spirited and eloquent address in the course of which after mentioning each of the wonders of Allah's great power, and each of the blessings bestowed by Him, and each of the manifestations of His Sovereignty and dominion, and each of the details of His punishment and rewards, the jinn and men have been over and over again questioned: "Which then of the bounties and favors of your Lord will you deny ?" Below we shall explain that alaa is a word with many shades of meaning, which has been used in different senses at different places in this discourse, and this question to the the jinn and men bears its own special meaning at every place according to the context.

Mr. No Problem

 

 A believer is a no-problem person. In all situations and circumstances he stands out as Mr. No Problem. His sensitivity towards others is so heightened that he does not like creating any problems whatsoever. The companions of the Prophet were very sensitive in this way—so much so that if a horse-rider’s whip fell to the ground, he would not ask a passerby to pick the whip for him. Instead, he would dismount and pick the whip himself (Abu Dawud, 2/124).

 

We learn from Islamic traditions that the best Muslim is one from whose evils people are safe. From one of these traditions we have the saying: A believer is one who fears God and keeps people safe from his evil (Al-Bukhari).

 

According to another tradition recorded in Al-Bukhari, the Prophet of Islam observed: "Sadaqa (voluntary alms) is incumbent upon every Muslim." That is, every Muslim should be a giver. Asked what to do if one had nothing to give, he replied that one should earn and be a giver. When asked what the would-be giver should do if he were unable to earn, the Prophet replied: He should voice his good intentions towards others. Asked if he were unable to do even that, the Prophet replied that he should then refrain himself from causing harm to others, because this is also a gift. (Fathul Bari, 10/462).

 

According to another hadith the Prophet observed: "A believer with perfect faith is one who struggles to spend his life and property in the cause of God. And the second in rank is one who is engaged in prayer in some corner and from whom people are safe (Sunan Abi Dawud, 3/5).

 

We have a large number of such traditions in book of hadith. These demonstrate a range of characters which can be taken as models for posterity. Of this selection, the individual—who ranks highest in character is one who benefits others. The honest, but still acceptable standard of character in Islam is that of the individual who, being entirely harmless creates no problems for the rest of society.

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