The Tafsīr of Sūrat Ar-Raḥmān (Chapter - 55)

Which was revealed in Makkah

The Introduction to Sūrat Ar-Raḥmān

Imām Aḥmad recorded that Zirr said that a man said [to Ibn Mas'ūd]:^{1As appears in the narration with Aḥmad. Similar is recorded from Ibn Mas'ūd by Muslim, no. 822.} "How is this recited:^{2This is Sūrah Muḥammad 47:15.} "Mā'in Ghayri Yāsin or Āsin?" He asked him, "Are you that proficient in reciting the whole Qur'ān?" He replied, "I recite the Mufaṣṣal section in one Rak'ah." So he said, "Woe to you! Do you recite the Qur'ān in haste, as if it is poetry? I know that the Prophet ﷺ used to recite two Sūrahs from the beginning of the Mufaṣṣal section (in one Rak'ah)." And Ibn Mas'ūd considered Sūrat Ar-Raḥmān to be the beginning of the Mufaṣṣal section.^{3Aḥmad 1:412.} Abu 'Īsā At-Tirmidhi recorded that Jābir said, "The Messenger of Allāh ﷺ went to his Companions and recited Sūrat Ar-Raḥmān from beginning to end for them, but they did not say anything. The Prophet ﷺ said,

«لَقَدْ قَرَأْتُهَا عَلَى الْجِنِّ لَيْلَةَ الْجِنِّ فَكَانُوا أَحْسَنَ مَرْدُودًا مِنْكُمْ، كُنْتُ كُلَّمَا أَتَيْتُ عَلَىٰ قَوْلِهِ:

Qur’anفَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

قَالُوا: لَا بِشَيْءٍ مِنْ نِعَمِكَ رَبَّنَا نُكَذِّبُ فَلَكَ الْحَمْدُ»

«I recited it to the Jinns, on the night of the Jinns and their response was better than yours! Whenever I recited Allāh'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 Ḥadīth is Gharīb."^{4Tuḥfat Al-Aḥwadhi 9:177.} Al-Ḥāfiẓ Abu Bakr Al-Bazzār also collected this Ḥadīth.^{5Al-Ḥākim, 2:473.} Abu Ja'far Ibn Jarīr recorded that 'Abdullāh bin 'Umar said that the Messenger of Allāh ﷺ recited Sūrat Ar-Raḥmān, or it was recited before him, and he said,

Ḥadīthمَا لِي 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 Allāh's Messenger?" He said,

«مَا أَتَيْتُ عَلَىٰ قَوْلِ اللهِ تَعَالَىٰ:

Qur’anفَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

إِلَّا قَالَتِ الْجِنُّ: لَا بِشَيْءٍ مِنْ نِعَمِ رَبِّنَا نُكَذِّبُ»

«Whenever I recited the statement of Allāh 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."»"^{6Aṭ-Ṭabari 23:23.}

Al-Ḥāfiẓ Al-Bazzār also collected this Ḥadīth.^{7Kashf Al-Astār 3:74.}

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ

In the Name of Allāh, the Most Gracious, the Most Merciful.

Qur’an 55:1–13ٱلرَّحْمَٰنُ عَلَّمَ ٱلْقُرْءَانَ خَلَقَ ٱلْإِنسَٰنَ عَلَّمَهُ ٱلْبَيَانَ ٱلشَّمْسُ وَٱلْقَمَرُ بِحُسْبَانٍ وَٱلنَّجْمُ وَٱلشَّجَرُ يَسْجُدَانِ وَٱلسَّمَآءَ رَفَعَهَا وَوَضَعَ ٱلْمِيزَانَ أَلَّا تَطْغَوْا۟ فِى ٱلْمِيزَانِ وَأَقِيمُوا۟ ٱلْوَزْنَ بِٱلْقِسْطِ وَلَا تُخْسِرُوا۟ ٱلْمِيزَانَ وَٱلْأَرْضَ وَضَعَهَا لِلْأَنَامِ فِيهَا فَٰكِهَةٌ وَٱلنَّخْلُ ذَاتُ ٱلْأَكْمَامِ وَٱلْحَبُّ ذُو ٱلْعَصْفِ وَٱلرَّيْحَانُ فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

«1. Ar-Raḥmān!» «2. He has taught the Qur'ān.» «3. He created man.» «4. He taught him Al-Bayān.» «5. The sun and the moon (run) on fixed courses.» «6. And the Najm and the trees prostrating.» «7. And the heaven He has raised high, and He has set up the balance.» «8. In order that you may not transgress the balance.» «9. And observe the weight with equity and do not make the balance deficient.» «10. And the earth He has put down (laid) for Al-An'ām.» «11. Therein are fruits, date palms producing Akmām.» «12. And also corn, with (its) 'Asf, and Rayḥān.» «13. Then which of the blessings of your Lord will you both deny?»

Ar-Raḥmān revealed and taught the Qur'ān

Allāh informs of His favors and His mercy for His creatures, for He revealed the Qur'ān to His servants, He made memorizing and understanding of it easy for those on whom He has bestowed His mercy,

Qur’an 55:1–4ٱلرَّحْمَٰنُ عَلَّمَ ٱلْقُرْءَانَ خَلَقَ ٱلْإِنسَٰنَ عَلَّمَهُ ٱلْبَيَانَ

«Ar-Raḥmān! He has taught the Qur'ān. He created man. He taught him Al-Bayān.» Al-Ḥasan said: "Eloquent speech." This refers to Allāh teaching the Qur'ān, 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.

Among Allāh's Signs: the Sun, the Moon, the Sky and the Earth

Allāh said,

Qur’an 55:5ٱلشَّمْسُ وَٱلْقَمَرُ 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,

Qur’an 36:40لَا ٱلشَّمْسُ يَنۢبَغِى لَهَآ أَن تُدْرِكَ ٱلْقَمَرَ وَلَا ٱلَّيْلُ سَابِقُ ٱلنَّهَارِ 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),

Qur’an 6:96فَالِقُ ٱلْإِصْبَاحِ وَجَعَلَ ٱلَّيْلَ سَكَنًا وَٱلشَّمْسَ وَٱلْقَمَرَ حُسْبَانًا ذَٰلِكَ تَقْدِيرُ ٱلْعَزِيزِ ٱلْعَلِيمِ

«(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),

Allāh said,

Qur’an 55:6وَٱلنَّجْمُ وَٱلشَّجَرُ يَسْجُدَانِ

«And the Najm and the trees prostrating.»

Ibn Jarīr commented, "Scholars of Tafsīr disagreed over the meaning of Allāh's statement, 'And the Najm.' They agreed, however, that the trees mentioned here are those that stand on trunks."^{1Aṭ-Ṭabari 23:11.}

'Ali bin Abi Ṭalḥah reported that Ibn 'Abbās said, "An-Najm refers to the plants that lay on the ground."^{2Aṭ-Ṭabari 23:11.}

Similar was said by Sa'īd bin Jubayr, As-Suddi and Sufyān Ath-Thawri.^{3Aṭ-Ṭabari 23:11.} This is what Ibn Jarīr preferred, may Allāh have mercy upon him. Mujāhid said, "An-Najm (the star); the one that is in the sky."^{4Aṭ-Ṭabari 23:12.} Al-Ḥasan and Qatādah said similarly.^{5Aṭ-Ṭabari 23:12.} This is the saying that is the most obvious, and Allāh knows best, for Allāh the Exalted said,

Qur’an 22:18أَلَمْ تَرَ أَنَّ ٱللَّهَ يَسْجُدُ لَهُۥ مَن فِى ٱلسَّمَٰوَٰتِ وَمَن فِى ٱلْأَرْضِ وَٱلشَّمْسُ وَٱلْقَمَرُ وَٱلنُّجُومُ وَٱلْجِبَالُ وَٱلشَّجَرُ وَٱلدَّوَآبُّ وَكَثِيرٌ مِّنَ ٱلنَّاسِ

«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 Allāh.﴾(22:18)

Allāh’s statement,

Qur’an 55:7وَٱلسَّمَآءَ رَفَعَهَا وَوَضَعَ ٱلْمِيزَانَ

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

meaning the justice, as He said in another Āyah,

Qur’an 57:25لَقَدْ أَرْسَلْنَا رُسُلَنَا بِٱلْبَيِّنَٰتِ وَأَنزَلْنَا مَعَهُمُ ٱلْكِتَٰبَ وَٱلْمِيزَانَ لِيَقُومَ ٱلنَّاسُ بِٱلْقِسْطِ

«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)

Allāh said here,

Qur’an 55:8أَلَّا تَطْغَوْا۟ فِى ٱلْمِيزَانِ

«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. Allāh's statement,

Qur’an 55:9وَأَقِيمُوا۟ ٱلْوَزْنَ بِٱلْقِسْطِ وَلَا تُخْسِرُوا۟ ٱلْمِيزَانَ

«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,

Qur’anوَزِنُوا۟ بِٱلْقِسْطَاسِ ٱلْمُسْتَقِيمِ

«And weigh with the true and straight balance.»(26:182)

Allāh said,

Qur’an 55:10وَٱلْأَرْضَ وَضَعَهَا لِلْأَنَامِ

«And the earth He has put down (laid) for Al-Anā'm.»

Allāh 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 'Abbās, Mujāhid, Qatādah and Ibn Zayd said that Al-An'ām means the creatures.^{6Aṭ-Ṭabari 23 :15-16.}

Qur’an 55:11فِيهَا فَٰكِهَةٌ

«Therein are fruits,» of various colors, taste and scent,

Qur’an 55:11وَٱلنَّخْلُ ذَاتُ ٱلْأَكْمَامِ

«and date palms producing Akmām. » Allāh mentioned the date tree here specifically because of its benefit, both fresh and dry. Ibn Jurayj reported that Ibn 'Abbās said said Al-Akmām, means sheathed fruit stalks.^{7Ad-Durr Al-Manthūr 7:693.} Similar was said by more than one of the scholars of Tafsīr, 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. Allāh said,

Qur’an 55:12وَٱلْحَبُّ ذُو ٱلْعَصْفِ وَٱلرَّيْحَانُ

«And also corn, with (its) 'Aṣf, and Rayḥan.» 'Ali bin Abi Ṭalḥah said that Ibn 'Abbās said that in,

Qur’an 55:12وَٱلْحَبُّ ذُو ٱلْعَصْفِ

«And also corn, with (its) 'Aṣf», 'Aṣf means straw."^{8Aṭ-Ṭabari 23:18.} Al-'Awfi reported from Ibn 'Abbās, "Aṣf is green leaves cut from the stem, so it is called 'Asf when it dries out."^{9Aṭ-Ṭabari 23:18.} Similarly, Qatādah, Aḍ-Ḍaḥḥāk and Abu Mālik said that 'Aṣf means straw.^{10Aṭ-Ṭabari 23:18.} Ibn 'Abbās, Mujāhid and others said that Rayḥan means leaves,^{11Aṭ-Ṭabari 23:19.} while Al-Ḥasan said that it means sweet-scented plants.^{12Al-Baghawi 4:268.} 'Ali bin Abi Ṭalḥah reported that Ibn 'Abbās said that Rayḥan means green leaves.^{13Aṭ-Ṭabari 23:21.} The meanings here, and Allāh knows best, are the various crops that produce straw, such as wheat and barley, and Rayḥan are the leaves that grow on the stems. Mankind is surrounded by Allāh's Favors

Allāh said,

Qur’anفَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

«Then which of the blessings of your Lord will you both deny?» meaning, "O mankind and Jinn, which of the favors that Allāh has given to you do you deny?" Mujāhid and others said this, and it is apparent when one reads what comes after it. Meaning the favors that are obvious to you while you are surrounded by them, you cannot deny or reject them. So we say, just as the believers among the Jinns said, "O Allāh! None of Your favors do we deny. All praise is due to You." Ibn 'Abbās used to say, "Nay, our Lord!" meaning, "None of Your favors do we deny."^{14Aṭ-Ṭabari 23:23.}

Qur’an 55:14–16خَلَقَ ٱلْإِنسَٰنَ مِن صَلْصَٰلٍ كَٱلْفَخَّارِ وَخَلَقَ ٱلْجَآنَّ مِن مَّارِجٍ مِّن نَّارٍ فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

«14. He created man from sounding clay like the clay of pottery.» «15. And the Jinn He created from a smokeless flame of fire.» «16. Then which of the blessings of your Lord will you both deny?» «17. The Lord of the two easts and the Lord of the two wests.» «18. Then which of the blessings of your Lord will you both deny?» «19. He has Maraja the two seas meeting together.» «20. Between them is a barrier which none of them can transgress.» «21. Then which of the blessings of your Lord will you both deny?» «22. Out of them both come out pearls and Al-Marjān.» «23. Then which of the blessings of your Lord will you both deny?» «24. And His are Al-Jawār Al-Munsha'āt, in the seas like A'lām.» «25. Then which of the blessings of your Lord will you both deny?»

The Creation of Humans and Jinns

Allāh 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 Aḍ-Ḍaḥḥāk from Ibn 'Abbās.^{1Aṭ-Ṭabari 23:26.} It was also said by 'Ikrimah, Mujāhid, Al-Ḥasan and Ibn Zayd.^{2Aṭ-Ṭabari 23:27.} Al-'Awfi reported from Ibn 'Abbās, "From the best part of the fire, from its smokeless flame."^{3Aṭ-Ṭabari 23:26.} Imām Aḥmad recorded that 'Ā'ishah said that Allāh's Messenger ﷺ said,

Ḥadīthخُلِقَتِ الْمَلَائِكَةُ مِنْ نُورٍ، وَخُلِقَ الْجَانُّ مِنْ مَارِجٍ مِنْ نَارٍ، وَخُلِقَ آدَمُ مِمَّا وُصِفَ لَكُمْ

«The angels were created from light, the Jinns from a smokeless flame of fire, and 'Ādam from what was described to you.»^{4Aḥmad 6:168.} Muslim also collected this Ḥadīth.^{5Muslim 4:2294.} Allāh's statement:

Qur’anفَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

«Then which of the blessings of your Lord will you both deny?» was explained above.

Allāh is the Lord of the Two Easts and the Two Wests

Allāh said,

Qur’an 55:17رَبُّ ٱلْمَشْرِقَيْنِ وَرَبُّ ٱلْمَغْرِبَيْنِ

«(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. Allāh said in another Āyah,

Qur’an 70:40فَلَآ أُقْسِمُ بِرَبِّ ٱلْمَشَٰرِقِ وَٱلْمَغَٰرِبِ

«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. Allāh said in another Āyah,

Qur’an 73:9رَّبُّ ٱلْمَشْرِقِ وَٱلْمَغْرِبِ لَآ إِلَٰهَ إِلَّا هُوَ فَٱتَّخِذْهُ وَكِيلًا

«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,

Qur’anفَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

«Then which of the blessings of your Lord will you both deny?»

Allāh created Different Types of Water

Allāh said,

Qur’an 55:19مَرَجَ ٱلْبَحْرَيْنِ يَلْتَقِيَانِ

«He has Maraja the two seas», or let them loose, according to Ibn 'Abbās.^{6Aṭ-Ṭabari 23:29.} Allāh's statement,

Qur’an 55:19يَلْتَقِيَانِ

«meeting together.» Ibn Zayd said, "He prevents them from meeting by the dividing barrier He placed between them to separate them."^{7Aṭ-Ṭabari 23:31.} The two seas are the fresh and salty waters, the former coming from running rivers. We discussed this topic in Sūrat Al-Furqān when explaining Allāh's statement;

Qur’an 25:53وَهُوَ ٱلَّذِى مَرَجَ ٱلْبَحْرَيْنِ هَٰذَا عَذْبٌ فُرَاتٌ وَهَٰذَا مِلْحٌ أُجَاجٌ وَجَعَلَ بَيْنَهُمَا بَرْزَخًا وَحِجْرًا مَّحْجُورًا

«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)

Allāh said,

Qur’an 55:20بَيْنَهُمَا بَرْزَخٌ لَّا 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.

Allāh said,

Qur’an 55:22يَخْرُجُ مِنْهُمَا ٱللُّؤْلُؤُ وَٱلْمَرْجَانُ

«Out of them both come out pearls and Al-Marjān.»

pearls are well-known. As for Marjān they say it means small pearls. Mujāhid, Qatādah, Abu Ruzayn, Aḍ-Ḍaḥḥāk said it, and it has also been reported from 'Ali.^{8Aṭ-Ṭabari 23:33 and Al-Qurṭubi 17:163.} It was also said that it means large, precious pearls, this was mentioned by Ibn Jarīr from some of the Salaf.^{9Aṭ-Ṭabari 23:34.}

Ibn Abi Ḥātim recorded from Ibn 'Abbās who said, "When it rains, the oysters in the sea open their mouths. What falls in them, the drops, turns into pearls."^{10Aṭ-Ṭabari 23:35.} Its chain of narrators is Ṣaḥīḥ.

Since this type of adornment is a favor from Allāh to the people of earth, He reminded them of it,

Qur’an 55:23فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

«Then which of the blessings of your Lord will you both deny?»

Allāh said,

Qur’an 55:24وَلَهُ ٱلْجَوَارِ ٱلْمُنشَـَٔاتُ

«And His are Al-Jawār Al-Munsha'āt», meaning the ships that float,

Qur’an 55:17–18رَبُّ ٱلْمَشْرِقَيْنِ وَرَبُّ ٱلْمَغْرِبَيْنِ فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

Qur’anفِى ٱلْبَحْرِ

«in the seas», Mujāhid said, "Whatever ship hoists a sail, it is from Munsha'āt, if it does not hoist a sail, it is not from the Munsha’āt.”^{11Aṭ-Ṭabari 23 :37.}

Qatādah said, "Al-Munsha'āt means created." Others said that it is Al-Munshi'āt meaning, "launched."

Qur’anكَٱلْأَعْلَٰمِ

«like A'lām.» 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,

Ḥadīthفَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ

Qur’an 55:25فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

«Then which of the blessings of your Lord will you both deny?»

كُلُّ مَنْ عَلَيْهَا فَانٍ وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو ٱلْجَلَٰلِ وَٱلْإِكْرَامِ فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ يَسْـَٔلُهُۥ مَن فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ كُلَّ يَوْمٍ هُوَ فِى شَأْنٍ فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

Qur’an 55:26–28كُلُّ مَنْ عَلَيْهَا فَانٍ وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو ٱلْجَلَٰلِ وَٱلْإِكْرَامِ فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

«26. Whatsoever is on it (the earth) will perish.» «27. And the Face of your Lord Dhul-Jalāl wal-Ikrām will remain forever.» «28. Then which of the blessings of your Lord will you both deny?» «29. Whosoever is in the heavens and on the earth begs of Him. Every day He is (engaged) in some affair!» «30. Then which of the blessings of your Lord will you both deny?»

Allāh is the Ever Living, Free of all Need

Allāh states that all the residents of earth will perish and die. The residents of the heavens will die, except whomever Allāh wills. Only Allāh's Honorable Face will remain, because our Lord, the Exalted, the Blessed, is the Ever Living Who never dies. Qatādah said, "First, Allāh 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,

Qur’an 55:26كُلُّ مَنْ عَلَيْهَا فَانٍ

«Whatsoever is on it (the earth) will perish.» do not stop, continue reading,

Qur’an 55:27وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو ٱلْجَلَٰلِ وَٱلْإِكْرَامِ

«And the Face of your Lord Dhul-Jalāl wal-Ikrām will remain forever.»"^{1Ad-Durr Al-Manthūr 7 :698.}

This Āyah is similar to Allāh's statement,

Qur’an 28:88كُلُّ شَىْءٍ هَالِكٌ إِلَّا وَجْهَهُۥ

«Everything will perish save His Face.»(28:88)

In this Āyah, Allāh describes His Noble Face as being Dhul-Jalāl wal-Ikrām, indicating that He is Worthy of being revered, and thus, never defied; and obeyed, and thus, never disobeyed,

Qur’an 18:28وَٱصْبِرْ نَفْسَكَ مَعَ ٱلَّذِينَ يَدْعُونَ رَبَّهُم بِٱلْغَدَوٰةِ وَٱلْعَشِىِّ يُرِيدُونَ وَجْهَهُۥ

«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:

Qur’an 76:9إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ ٱللَّهِ

«We feed you seeking Allāh's Face only.»(76:9)

Ibn 'Abbās commented on the meaning of Dhul-Jalāl wal-Ikrām, by saying, "Owner of greatness and pride."^{2Aṭ-Ṭabari 23:86.}

After Allāh stated that all of the inhabitants of the earth will die and end up in the Hereafter when He, Dhul-Jalāl wal-Ikrām, will judge them by His fair judgement, He said,

Qur’anفَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

«Then which of the blessings of your Lord will you both deny?»

Allāh said,

Qur’an 55:29يَسْـَٔلُهُۥ مَن فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ 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 Āyah, Allāh 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 Mujāhid, from 'Ubayd bin 'Umayr,

Qur’an 55:29كُلَّ 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."^{3Aṭ-Ṭabari 23:39.}

Qur’an 55:31–32سَنَفْرُغُ لَكُمْ أَيُّهَ ٱلثَّقَلَانِ فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

«31. We shall attend to you, O Thaqalān!» «32. Then which of the blessings of your Lord will you both deny?» «33. 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 Allāh)!» «34. Then which of the blessings of your Lord will you both deny?» «35. There will be sent against you both, Shuwāẓ of fire and Nuḥās, and you will not be able to defend yourselves.» «36. Then which of the blessings of your Lord will you both deny?»

A Warning for Humans and Jinn

Ibn Jurayj said that the Āyah,

Qur’an 55:31سَنَفْرُغُ لَكُمْ

«We shall attend to you,» means, 'We shall judge you,' while Al-Bukhāri said that it means, "We shall recompense you. Surely, nothing will busy Allāh from attending to anything else."^{1Fatḥ Al-Bāri 8:487.} 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. Allāh's saying;

Qur’an 55:31أَيُّهَ ٱلثَّقَلَانِ

«O you Thaqalān!» refers to the humans and the Jinns, as in the Ḥadīth;

Ḥadīthيَسْمَعُهَا كُلُّ شَيْءٍ إِلَّا الثَّقَلَيْنِ

«Everyone will be able to hear it, except the Thaqalayn.»^{2Fatḥ Al-Bāri 3:244. This is no. 1338 of Al-Bukhāri, about the disbeliever and the hypocrites being struck by the angels after being placed in the grave.}

In another narration that explains it, the Prophet ﷺ said,

Ḥadīthإِلَّا ٱلْإِنْسَ وَٱلْجِنَّ

«...except mankind and the Jinns.»

Allāh said,

Qur’anفَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

«Then which of the blessings of your Lord will you both deny?», then,

Qur’an 55:33يَٰمَعْشَرَ ٱلْجِنِّ وَٱلْإِنسِ إِنِ ٱسْتَطَعْتُمْ أَن تَنفُذُوا۟ مِنْ أَقْطَارِ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ فَٱنفُذُوا۟ لَا تَنفُذُونَ إِلَّا بِسُلْطَٰنٍ

«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 Allāh)!»

meaning, 'you will never be able to escape Allāh'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,

Qur’an 55:33إِلَّا بِسُلْطَٰنٍ

«except with authority»^{3The Arabic word 'Sultān' means power or authority.} meaning, except with the commandment from Allāh,

Qur’an 75:10–12يَقُولُ ٱلْإِنسَٰنُ يَوْمَئِذٍ أَيْنَ ٱلْمَفَرُّ كَلَّا لَا وَزَرَ إِلَىٰ رَبِّكَ يَوْمَئِذٍ ٱلْمُسْتَقَرُّ

«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),

Qur’an 10:27وَٱلَّذِينَ كَسَبُوا۟ ٱلسَّيِّـَٔاتِ جَزَآءُ سَيِّئَةٍۭ بِمِثْلِهَا وَتَرْهَقُهُمْ ذِلَّةٌ مَّا لَهُم مِّنَ ٱللَّهِ مِنْ عَاصِمٍ كَأَنَّمَآ أُغْشِيَتْ وُجُوهُهُمْ قِطَعًا مِّنَ ٱلَّيْلِ مُظْلِمًا أُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلنَّارِ هُمْ فِيهَا خَٰلِدُونَ

«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 Allāh. 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)

Allāh's statement,

Qur’an 55:35يُرْسَلُ عَلَيْكُمَا شُوَاظٌ مِّن نَّارٍ وَنُحَاسٌ فَلَا تَنتَصِرَانِ

«There will be sent against you both, Shuwāẓ of fire and Nūḥas, and you will not be able to defend yourselves.»

'Ali bin Abi Ṭalḥah reported from Ibn 'Abbās that Shuwāẓ is the flame of fire.^{4Aṭ-Ṭabari 23:45.} Abu Ṣāliḥ said, "It is the flame above the fire below the smoke." Aḍ-Ḍaḥḥāk said,

Qur’an 55:35شُوَاظٌ مِّن نَّارٍ

«Shuwāẓ of fire» "A flood of fire." Allāh said;

Qur’an 55:35وَنُحَاسٌ

«and Nūḥas» 'Ali bin Abi Ṭalḥah reported from Ibn 'Abbās; "The smoke of the fire."^{5Aṭ-Ṭabari 23:47.} Similar was reported from Abu Ṣāliḥ, Sa'īd bin Jubayr and Abu Sinān.^{6Aṭ-Ṭabari 23:47.} Ibn Jarīr said that the Arabs used to call the smoke of the fire, Nūḥas and Niḥas. But he said that the scholars of Qur'ānic recitation said that in this Āyah, the word recited is Nūḥas.^{7Aṭ-Ṭabari 23:48.} Mujāhid said, "Molten brass poured over their heads."^{8Aṭ-Ṭabari 23:48.} Qatādah held the same view.^{9Aṭ-Ṭabari 23:48.} Aḍ-Ḍaḥḥāk said, "Nuḥās is liquid copper." The Āyah 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.' Allāh's statement,

Qur’an 55:35–36فَلَا تَنتَصِرَانِ فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

«and you will not be able to defend yourselves. Then which of the blessings of your Lord will you both deny?»

Qur’an 55:37–45فَإِذَا ٱنشَقَّتِ ٱلسَّمَآءُ فَكَانَتْ وَرْدَةً كَٱلدِّهَانِ فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ فَيَوْمَئِذٍ لَّا يُسْـَٔلُ عَن ذَنۢبِهِۦٓ إِنسٌ وَلَا جَآنٌّ فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ يُعْرَفُ ٱلْمُجْرِمُونَ بِسِيمَٰهُمْ فَيُؤْخَذُ بِٱلنَّوَٰصِى وَٱلْأَقْدَامِ فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ هَٰذِهِۦ جَهَنَّمُ ٱلَّتِى يُكَذِّبُ بِهَا ٱلْمُجْرِمُونَ يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ ءَانٍ فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

«37. Then when the heaven is rent asunder, and it becomes Wardah like Dihān.» «38. Then which of the blessings of your Lord will you both deny?» «39. So, on that Day he will not be questioned about his sin, (neither) human nor Jinn.» «40. Then which of the blessings of your Lord will you both deny?» «41. The criminals will be known by their marks, and they will be seized by their foreheads and feet.» «42. Then which of the blessings of your Lord will you both deny?» «43. This is the Hell which the criminals denied.» «44. They will go between it and Ḥamīm Ān!» «45. Then which of the blessings of your Lord will you both deny?»

The Horrors of the Day of Resurrection

Allāh said,

Qur’an 55:37فَإِذَا ٱنشَقَّتِ ٱلسَّمَآءُ

«Then when the heaven is rent asunder,» on the Day of Resurrection; this meaning is clear in this and similar Āyāt, such as,

Qur’an 69:16وَٱنشَقَّتِ ٱلسَّمَآءُ فَهِىَ يَوْمَئِذٍ وَاهِيَةٌ

«And the heaven will be rent asunder, for that Day it (the heaven) will be frail and torn up.»(69:16),

Qur’an 25:25وَيَوْمَ تَشَقَّقُ ٱلسَّمَآءُ بِٱلْغَمَٰمِ وَنُزِّلَ ٱلْمَلَٰٓئِكَةُ تَنزِيلًا

«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,

Qur’an 84:1–2إِذَا ٱلسَّمَآءُ ٱنشَقَّتْ وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ

«When the heaven is split asunder, and listens to and obeys its Lord - and it must do so.»(84:1-2)

Allāh's statement,

Qur’an 55:37فَكَانَتْ وَرْدَةً كَٱلدِّهَانِ

«and it becomes Wardah like Dihān.»

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." Mujāhid said

Qur’an 55:37كَٱلدِّهَانِ

«like Dihān», "Like the colors of dyes."^{1Aṭ-Ṭabari 23:50.}

Allāh said;

Qur’an 55:39فَيَوْمَئِذٍ لَّا يُسْـَٔلُ عَن ذَنۢبِهِۦٓ إِنسٌ وَلَا جَآنٌّ

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

this is similar to His saying;

Qur’an 77:35–36هَٰذَا يَوْمُ لَا يَنطِقُونَ وَلَا 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. Allāh said;

Qur’an 15:92–93فَوَرَبِّكَ لَنَسْـَٔلَنَّهُمْ أَجْمَعِينَ عَمَّا كَانُوا۟ يَعْمَلُونَ

«So, by your Lord, We shall certainly call all of them to account. For all that they used to do.»(15:92-93)

Qatādah 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."^{2Aṭ-Ṭabari 23:52.} Allāh the Exalted said,

Qur’an 55:41يُعْرَفُ ٱلْمُجْرِمُونَ بِسِيمَٰهُمْ

«The criminals will be known by their marks,» i.e., by special marks that distinguish them. Al-Ḥasan and Qatādah said, "They will be known by their dark faces and their blue eyes."^{3Aṭ-Ṭabari 23:52.}

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.

Allāh said,

Qur’an 55:41فَيُؤْخَذُ بِٱلنَّوَٰصِى وَٱلْأَقْدَامِ

«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 'Abbās 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."^{4Ad-Durr Al-Manthūr 7:704.} Allāh said,

Qur’an 55:43هَٰذِهِۦ جَهَنَّمُ ٱلَّتِى يُكَذِّبُ بِهَا ٱلْمُجْرِمُونَ

«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.

Qur’an 55:44يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ ءَانٍ

«They will go between it and Ḥamīm Ān!»

meaning, they will sometimes be punished with fire and they will sometimes be given Ḥamīm which is a drink like molten copper tearing their intestines and internal organs,

Qur’an 40:71–72إِذِ ٱلْأَغْلَٰلُ فِىٓ أَعْنَٰقِهِمْ وَٱلسَّلَٰسِلُ يُسْحَبُونَ فِى ٱلْحَمِيمِ ثُمَّ فِى ٱلنَّارِ يُسْجَرُونَ

«When the iron collars will be rounded over their necks, and the chains, they shall be dragged along, in the Ḥamīm, then they will be burned in the Fire.»(40:71-72)

Allāh said

Qur’an 55:44ءَانٍ

«Ān» meaning hot, due to the fierce and intense heat that is impossible to bear. Ibn 'Abbās said;

Qur’an 55:44يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ ءَانٍ

«They will go between it and Ḥamīm Ān!»

"That has reached the ultimate temperature and boiling fiercely."^{5Aṭ-Ṭabari 23:54.} Similar was said by Mujāhid, Sa'īd bin Jubayr, Aḍ-Ḍaḥḥāk, Al-Ḥasan, Ath-Thawri and As-Suddi.^{6Aṭ-Ṭabari 23:54-55 and Al-Qurṭubi 17:175.} Qatādah also commented, "Its boiling started when Allāh created the heavens and the earth!"^{7Aṭ-Ṭabari 23:54.} Muḥammad bin Ka'b Al-Quraẓi 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 Allāh's statement,

Qur’an 40:72فِى ٱلْحَمِيمِ ثُمَّ فِى ٱلنَّارِ يُسْجَرُونَ

«In the Ḥamīm, then they will be burned in the Fire.»(40:72) And Al-Ḥamīm Al-Ān means hot." There is another report from Al-Quraẓi;

Qur’an 55:44حَمِيمٍ ءَانٍ

«Ḥamīm Ān» that it means "prepared." This is also the view of Ibn Zayd.^{8Aṭ-Ṭabari 23:55.} And saying that it means "prepared" does not contradict the first report from Al-Quraẓi which says that it means hot, for Allāh said:

Qur’an 88:5تُسْقَىٰ مِنْ عَيْنٍ ءَانِيَةٍ

«They will be given to drink from a spring, Āniyah.» (88:5) which means severe unbearable heat, and His saying;

Qur’an 33:53غَيْرَ نَٰظِرِينَ إِنَىٰهُ

«not to wait for it to be prepared»(33:53) which means properly cooking and preparing it. So His saying;

Qur’an 55:44حَمِيمٍ ءَانٍ

«Ḥamīm Ān.» Ḥamīm, that is very hot. Surely, punishing the disobedient criminals as well as favoring those who had Taqwā, is from Allāh's grace, mercy, justice, compassion and kindness for His creatures. His warnings against His torment and punishment, such as mentioned in these Āyāt, should encourage all creatures to abandon the Shirk and disobedience they engage in, and this is why Allāh reminded them of this favor;

Qur’an 55:45فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

«Then which of the blessings of your Lord will you both deny?»

Qur’an 55:46–47وَلِمَنْ خَافَ مَقَامَ رَبِّهِۦ جَنَّتَانِ فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

«46. But for him who fears the standing before his Lord, there will be two Gardens.» «47. Then which of the blessings of your Lord will you both deny?» «48. With Afnān.» «49. Then which of the blessings of your Lord will you both deny?» «50. In them (both) will be two springs flowing (free).» «51. Then which of the blessings of your Lord will you both deny?» «52. In them (both) will be every kind of fruit in pairs.» «53. Then which of the blessings of your Lord will you both deny?»

The Delight of Those Who have Taqwā in Paradise Allāh the Exalted said,

Qur’an 55:46وَلِمَنْ خَافَ مَقَامَ رَبِّهِۦ

«But for him who fears the standing before his Lord,» on the Day of Resurrection,

Qur’an 79:40وَنَهَى ٱلنَّفْسَ عَنِ ٱلْهَوَىٰ

«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-Bukhāri recorded that 'Abdullāh bin Qays said that the Messenger of Allāh ﷺ said,

Ḥadīthجَنَّتَانِ 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 عَدْنٍ

«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.»^{1Fatḥ Al-Bāri 8:491.}

The Group, with the exception of Abu Dāwud, collected this via the Ḥadīth of 'Abdul-'Azīz.^{2Muslim 1:163, Tuḥfat Al-Aḥwadhi 7:232, An-Nasā'ī in Al-Kubrā 4:419 and Ibn Mājah 1:66.}

This Āyah is general and applies to both humans and Jinns, providing proof that those among the Jinns who believe and have Taqwā will enter Paradise, for Allāh is reminding the Ath- Thaqalayn of this favor, as He says;

Qur’an 55:46–47وَلِمَنْ خَافَ مَقَامَ رَبِّهِۦ جَنَّتَانِ فَبِأَىِّ ءَالَآءِ 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,

Qur’an 55:48ذَوَاتَآ أَفْنَانٍ

«With Afnān.» their trees have beautiful young branches that hold and produce every type of ripened beautiful fruit,

Qur’an 55:49فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

«Then which of the blessings of your Lord will you both deny?» 'Aṭā' Al-Khurāsāni and several others said that Afnān means spreading branches of trees that reach the branches of other trees,

Qur’an 55:50فِيهِمَا عَيْنَانِ تَجْرِيَانِ

«In them (both) will be two springs flowing.» free to water these trees and branches that produce all kinds of fruits,

Qur’an 55:51فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

«Then which of the blessings of your Lord will you both deny?» Al-Ḥasan Al-Baṣri said that one of these springs is called Tasnīm, and the other called As-Salsabīl.^{3Al-Qurṭubi 17:178. See Sūrat Al-Muṭaffifīn 83:27-28, and Sūrat Al-Insān 76:17-18.} 'Aṭiyah 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.^{4Al-Qurṭubi 17:178.} Allāh's statement,

Qur’an 55:52فِيهِمَا مِن كُلِّ فَٰكِهَةٍ 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

Qur’an 55:41–67يُعْرَفُ ٱلْمُجْرِمُونَ بِسِيمَٰهُمْ فَيُؤْخَذُ بِٱلنَّوَٰصِى وَٱلْأَقْدَامِ فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ هَٰذِهِۦ جَهَنَّمُ ٱلَّتِى يُكَذِّبُ بِهَا ٱلْمُجْرِمُونَ يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ ءَانٍ فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ وَلِمَنْ خَافَ مَقَامَ رَبِّهِۦ جَنَّتَانِ فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ ذَوَاتَآ أَفْنَانٍ فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ فِيهِمَا عَيْنَانِ تَجْرِيَانِ فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ فِيهِمَا مِن كُلِّ فَٰكِهَةٍ زَوْجَانِ فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ مُتَّكِـِٔينَ عَلَىٰ فُرُشٍۭ بَطَآئِنُهَا مِنْ إِسْتَبْرَقٍ وَجَنَى ٱلْجَنَّتَيْنِ دَانٍ فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ فِيهِنَّ قَٰصِرَٰتُ ٱلطَّرْفِ لَمْ يَطْمِثْهُنَّ إِنسٌ قَبْلَهُمْ وَلَا جَآنٌّ فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ كَأَنَّهُنَّ ٱلْيَاقُوتُ وَٱلْمَرْجَانُ فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ هَلْ جَزَآءُ ٱلْإِحْسَٰنِ إِلَّا ٱلْإِحْسَٰنُ فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ وَمِن دُونِهِمَا جَنَّتَانِ فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ مُدْهَآمَّتَانِ فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ فِيهِمَا عَيْنَانِ نَضَّاخَتَانِ فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

heard and no heart has ever imagined,

Qur’an 55:53فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

«Then which of the blessings of your Lord will you both deny?» Ibrāhīm bin Al-Ḥakam bin Abān said that his father narrated from 'Ikrimah that Ibn 'Abbās said, "There is not a fruit that exists in this life, sweet or bitter, but it exists in Paradise, even the colocynth."^{5Al-Qurṭubi 17:179.} Ibn 'Abbās 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.

Qur’an 55:54–55مُتَّكِـِٔينَ عَلَىٰ فُرُشٍۭ بَطَآئِنُهَا مِنْ إِسْتَبْرَقٍ وَجَنَى ٱلْجَنَّتَيْنِ دَانٍ فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

«54. Reclining upon the couches lined with Istabraq, and the fruits of the two Gardens will be near at hand.» «55. Then which of the blessings of your Lord will you both deny?» «56. Wherein both will be Qāṣirāt Aṭ-Ṭarf, whom never deflowered a human before nor Jinn.» «57. Then which of the blessings of your Lord will you both deny?» «58. They are like Yaqūt and Marjān.» «59. Then which of the blessings of your Lord will you both deny?» «60. Is there any reward for good other than good?» «61. Then which of the blessings of your Lord will you both deny?» Allāh said,

Qur’anمُتَّكِـِٔينَ

«Reclining», in reference to the residents of Paradise, who will recline or sit cross-legged;

Qur’an 55:54عَلَىٰ فُرُشٍۭ بَطَآئِنُهَا مِنْ إِسْتَبْرَقٍ

«upon the couches lined with Istabraq,» which is thick silk brocade, according to 'Ikrimah, Aḍ-Ḍaḥḥāk and Qatādah.^{1Aṭ-Ṭabari 23:61 and Al-Qurṭubi 17:179.} Abu 'Imrān 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 Isḥāq narrated that Hubayrah bin Yarīm said that 'Abdullāh bin Mas'ūd said, "This is their interior, so what about it if you see their exterior?"^{2Aṭ-Ṭabari 23:62.} Allāh said,

Qur’an 55:54وَجَنَى ٱلْجَنَّتَيْنِ 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,

Qur’an 69:23قُطُوفُهَا دَانِيَةٌ

«The fruits in bunches whereof will be low and near at hand.»(69:23),

Qur’an 76:14وَدَانِيَةً عَلَيْهِمْ ظِلَٰلُهَا وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلًا

«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,

Qur’anفَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

«Then which of the blessings of your Lord will you both deny?» After Allāh mentioned the couches, He then said,

Qur’anفِيهِنَّ

«Wherein will be», meaning on these couches or beds,

Qur’an 55:56قَٰصِرَٰتُ ٱلطَّرْفِ

«Qāṣirāt Aṭ-Ṭarf» 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 'Abbās, Qatādah, 'Aṭā' Al-Khurāsāni and Ibn Zayd.^{3Aṭ-Ṭabari 23:63 and 21:41.} It was reported that one of these wives will say to her husband, "By Allāh! I neither see anything in Paradise more handsome than you nor more beloved to me than you. So praise be to Allāh Who made you for me and made me for you." Allāh said,

Qur’anلَمْ يَطْمِثْهُنَّ إِنسٌ قَبْلَهُمْ وَلَا 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. Arṭāt bin Al-Mundhir said, "Ḍamrah bin Ḥabīb 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.'"^{4Aṭ-Ṭabari 23:65.} Allāh's statement,

Qur’anلَمْ يَطْمِثْهُنَّ إِنسٌ قَبْلَهُمْ وَلَا جَآنٌّ فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

«whom never deflowered a human before nor Jinn. Then which of the blessings of your Lord will you both deny?» Then Allāh describes these women for the proposed:

Qur’an 55:58كَأَنَّهُنَّ ٱلْيَاقُوتُ وَٱلْمَرْجَانُ

«they are like Yāqūt and Marjān.»

Mujāhid, Al-Ḥasan, Ibn Zayd and others said, "They are as pure as rubies and white as Marjān." So here they described Marjān as pearls.^{5Aṭ-Ṭabari 23:66-67.}

Imām Muslim recorded that Muḥammad bin Sīrīn said, "Some people either boasted or just wondered who are more in Paradise, men or women. Abu Hurayrah said, 'Has not Abu Al-Qāsim (Muḥammad ﷺ) said,

Ḥadīthإِنَّ أَوَّلَ زُمْرَةٍ تَدْخُلُ الْجَنَّةَ عَلَى صُورَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَالَّتِي تَلِيهَا عَلَى [أَضْوَءِ] كَوْكَبٍ دُرِّيٍّ فِي السَّمَاءِ، لِكُلِّ امْرِئٍ مِنْهُمْ زَوْجَتَانِ اثْنَتَانِ، يُرَى مُخُّ سُوقِهِمَا مِنْ وَرَاءِ اللَّحْمِ، وَمَا فِي الْجَنَّةِ أَعْزَبُ

«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.»^{6Muslim 4:2178.}

This Ḥadīth was recorded in the Two Ṣaḥīḥs.^{7Fatḥ Al-Bāri 6:367 and 417 and Muslim 4:2179-2180.}

Imām Aḥmad recorded that Anas said that the Messenger of Allāh ﷺ said,

Ḥadīthلَغَدْوَةٌ فِي سَبِيلِ اللهِ أَوْ رَوْحَةٌ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا، وَلَقَابُ قَوْسِ 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 Allāh'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

Arabic quotation as printed; not matched to Tanzil, so not shown as the Qur’anفِيهِمَا فَٰكِهَةٌ وَنَخْلٌ وَرُمَّانٌ فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ فِيهِنَّ خَيْرَٰتٌ حِسَانٌ فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ حُورٌ مَّقْصُورَٰتٌ فِى ٱلْخِيَامِ فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ لَمْ يَطْمِثْهُنَّ إِنسٌ قَبْلَهُمْ وَلَا جَآنٌّ فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ مُتَّكِـِٔينَ عَلَىٰ رَفْرَفٍ خُضْرٍ وَعَبْقَرِىٍّ حِسَانٍ فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ تَبَٰرَكَ ٱسْمُ رَبِّكَ ذِى ٱلْجَلَٰلِ وَٱلْإِكْرَامِ إِذَا وَقَعَتِ ٱلْوَاقِعَةُ لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ خَافِضَةٌ رَّافِعَةٌ إِذَا رُجَّتِ ٱلْأَرْضُ رَجًّا وَبُسَّتِ ٱلْجِبَالُ بَسًّا فَكَانَتْ هَبَآءً مُّنۢبَثًّا وَكُنتُمْ أَزْوَٰجًا ثَلَٰثَةً فَأَصْحَٰبُ ٱلْمَيْمَنَةِ مَآ أَصْحَٰبُ ٱلْمَيْمَنَةِ وَأَصْحَٰبُ ٱلْمَشْـَٔمَةِ مَآ أَصْحَٰبُ ٱلْمَشْـَٔمَةِ وَٱلسَّٰبِقُونَ ٱلسَّٰبِقُونَ أُو۟لَٰٓئِكَ ٱلْمُقَرَّبُونَ فِى جَنَّٰتِ ٱلنَّعِيمِ ثُلَّةٌ مِّنَ ٱلْأَوَّلِينَ وَقَلِيلٌ مِّنَ ٱلْـَٔاخِرِينَ عَلَىٰ سُرُرٍ مَّوْضُونَةٍ مُّتَّكِـِٔينَ عَلَيْهَا مُتَقَٰبِلِينَ

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.»^{8Aḥmad 3:141.}

Al-Bukhāri also collected a similar narration.^{9Fatḥ Al-Bāri 6:19.}

Allāh the Exalted said,

Qur’an 55:60هَلْ جَزَآءُ ٱلْإِحْسَٰنِ إِلَّا ٱلْإِحْسَٰنُ

«Is there any reward for good other than good?»

Allāh 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,

Qur’an 10:26لِّلَّذِينَ أَحْسَنُوا۟ ٱلْحُسْنَىٰ 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 Allāh's favor and bounty, after all of these He says;

Qur’anفَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

«Then which of the blessings of your Lord will you both deny?»

Qur’an 55:62–78وَمِن دُونِهِمَا جَنَّتَانِ فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ مُدْهَآمَّتَانِ فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ فِيهِمَا عَيْنَانِ نَضَّاخَتَانِ فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ فِيهِمَا فَٰكِهَةٌ وَنَخْلٌ وَرُمَّانٌ فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ فِيهِنَّ خَيْرَٰتٌ حِسَانٌ فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ حُورٌ مَّقْصُورَٰتٌ فِى ٱلْخِيَامِ فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ لَمْ يَطْمِثْهُنَّ إِنسٌ قَبْلَهُمْ وَلَا جَآنٌّ فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ مُتَّكِـِٔينَ عَلَىٰ رَفْرَفٍ خُضْرٍ وَعَبْقَرِىٍّ حِسَانٍ فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ تَبَٰرَكَ ٱسْمُ رَبِّكَ ذِى ٱلْجَلَٰلِ وَٱلْإِكْرَامِ

«62. And below these two, there are two other Gardens.» «63. Then which of the blessings of your Lord will you both deny?» «64. Mudhāmmatān.» «65. Then which of the blessings of your Lord will you both deny?» «66. In them (both) will be two springs Naḍḍākhatān.» «67. Then which of the blessings of your Lord will you both deny?» «68. In them (both) will be fruits, and date palms and pomegranates.» «69. Then which of the blessings of your Lord will you both deny?» «70. Therein (Gardens) will be Khayrāt Ḥisān;» «71. Then which of the blessings of your Lord will you both deny?» «72. Ḥūr (beautiful, fair females) guarded in pavilions;» «73. Then which of the blessings of your Lord will you both deny?» «74. Whom never deflowered a human before nor Jinn.» «75. Then which of the blessings of your Lord will you both deny?» «76. Reclining on green Rafraf and rich beautiful 'Abqariy.» «77. Then which of the blessings of your Lord will you both deny?» «78. Blessed be the Name of your Lord, Dhil-Jalāli wal-Ikrām.» These two gardens are lower, in virtue and in status than the two before them, as supported in the Qur'ān. Allāh said:

Qur’an 55:62وَمِن دُونِهِمَا جَنَّتَانِ

«And below these two, there are two other Gardens.» We previously mentioned the Ḥadīth 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 (Muqarribīn) and the latter two are for those on the right (Aṣḥāb Al-Yamīn).^{1Fatḥ Al-Bāri 8:491.} Abu Mūsā commented, "There are two gardens made of gold for the Muqarribīn and two gardens made of silver for Aṣḥāb Al-Yamīn." There are several proofs that the former two gardens in Paradise are better in grade than the latter. Allāh mentioned the former two gardens before the latter two, thus indicating their significance, then He said,

Qur’an 55:62وَمِن 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. Allāh described the former gardens:

Qur’an 55:48ذَوَاتَآ أَفْنَانٍ

«With Afnān», which are the extending branches, as we explained, or various types of delights. But He said about the latter two gardens,

Qur’an 55:64مُدْهَآمَّتَانِ

«Mudhāmmatān», being dark, because of the intense irrigation. Ibn 'Abbās said, "Mudhāmmatān means, they have become dark green because of extensive water irrigation."^{2Ad-Durr Al-Manthūr 7:715.} Muḥammad bin Ka'b said:

Qur’an 55:64مُدْهَآمَّتَانِ

«Mudhāmmatān» "Full of greenery." There is no doubt that the former two gardens are better, their branches are fresh, youthful and intermingling. Allāh said about the former two gardens,

Qur’an 55:50فِيهِمَا عَيْنَانِ تَجْرِيَانِ

«In them (both) will be two springs flowing (free)», while He said about the springs of the latter two gardens,

Qur’an 55:66نَضَّاخَتَانِ

«Naḍḍākhatān»; 'Ali bin Abi Ṭalḥah reported from Ibn 'Abbās: "It means gushing. And the free flowing is stronger than gushing."^{3Ad-Durr Al-Manthūr 7:716.} Aḍ-Ḍaḥḥāk said that,

Qur’an 55:66نَضَّاخَتَانِ

«gushing forth» means, they are full of water and constantly gushing.^{4Aṭ-Ṭabari 23:357.} Allāh said about the former two gardens,

Qur’an 55:52فِيهِمَا مِن كُلِّ فَٰكِهَةٍ زَوْجَانِ

«In them (both) will be every kind of fruit in pairs», but He said about the latter two gardens,

Qur’an 55:68فِيهِمَا فَٰكِهَةٌ 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. Allāh said about the latter two gardens, Allāh then said;

Qur’an 55:70فِيهِنَّ خَيْرَٰتٌ حِسَانٌ

«Therein will be Khayrāt Ḥisān;» meaning, there are various types of good and delightful things in these two gardens in Paradise, according to Qatādah. It was also said that Khayrāt 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 Ḥadīth from the Prophet ﷺ.^{5Aṭ-Ṭabari 23:75.} There is another Ḥadīth saying that Al-Ḥur Al-'Ayn will sing,

Ḥadīthنَحْنُ الْخَيْرَاتُ الْحِسَانُ، خُلِقْنَا لِأَزْوَاجٍ كِرَامٍ

«"We are Al-Khayrāt Al-Ḥisān, we were created for honorable husbands."»^{6Aṭ-Ṭabarāni in Al-Awsaṭ 7:257.} Allāh said:

Qur’an 55:72حُورٌ مَّقْصُورَٰتٌ فِى ٱلْخِيَامِ

«Ḥūr (beautiful, fair females) guarded in pavilions;» but He said about the first two gardens,

Qur’an 55:56فِيهِنَّ قَٰصِرَٰتُ ٱلطَّرْفِ

«Wherein both will be Qāṣirāt Aṭ-Ṭarf,» 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 Allāh's saying:

Qur’an 55:72فِى ٱلْخِيَامِ

«in pavilions;» Al-Bukhāri recorded that 'Abdullāh bin Qays said that the Messenger of Allāh ﷺ said,

Ḥadīthإِنَّ فِي الْجَنَّةِ خَيْمَةً مِنْ لُؤْلُؤَةٍ مُجَوَّفَةٍ، عَرْضُهَا سِتُّونَ مِيلًا، فِي كُلِّ زَاوِيَةٍ مِنْهَا أَهْلٌ، مَا يَرَوْنَ الْآخَرِينَ يَطُوفُ عَلَيْهِمُ الْمُؤْمِنُونَ

«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.»^{7Fatḥ Al-Bāri 8:491.}

In another narration the Prophet ﷺ said that this tent is thirty miles wide.^{8Fatḥ Al-Bāri 6:366.} Muslim recorded this Ḥadīth and in his narration, the Prophet ﷺ said,

Ḥadīthإِنَّ 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.»^{9Muslim 4:2182.} Allāh the Exalted said,

Qur’anلَمْ يَطْمِثْهُنَّ إِنسٌ قَبْلَهُمْ وَلَا جَآنٌّ

«Whom never were deflowered by a human before nor Jinn.» We explained this meaning before. Allāh added in the description of the first group of the believers' wives,

Qur’an 55:58–59كَأَنَّهُنَّ ٱلْيَاقُوتُ وَٱلْمَرْجَانُ فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

«they are like Yāqūt (rubies) and Marjān (pearls). Then which of the blessings of your Lord will you both deny?» Allāh said,

Qur’an 55:76مُتَّكِـِٔينَ عَلَىٰ رَفْرَفٍ خُضْرٍ وَعَبْقَرِىٍّ حِسَانٍ

«Reclining on green Rafraf and rich beautiful 'Abqariy.» 'Ali bin Abi Ṭalḥah reported from Ibn 'Abbās: "Rafraf means cushions."^{10Aṭ-Ṭabari 23:83.} Mujāhid, 'Ikrimah, Al-Ḥasan, Qatādah, Aḍ-Ḍaḥḥāk and others also said that Rafraf means cushions.^{11Aṭ-Ṭabari 23:84.} Al-'Alā' bin Badr said: "The Rafraf are arrayed hanging over the couches." Allāh's statement,

Qur’an 55:76وَعَبْقَرِىٍّ حِسَانٍ

«and rich beautiful 'Abqariy.» Ibn 'Abbās, Qatādah, Aḍ-Ḍaḥḥāk and As-Suddi said that 'Abqariy means rich carpets.^{12Aṭ-Ṭabari 23:85.} Allāh said,

Qur’an 55:78تَبَٰرَكَ ٱسْمُ رَبِّكَ ذِى ٱلْجَلَٰلِ وَٱلْإِكْرَامِ

«Blessed be the Name of your Lord (Allāh) Dhil-Jalāl wal-Ikrām,» Allāh states that He is Worthy of being honored and always obeyed, revered and thus worshipped, appreciated and never unappreciated, and remembered and never forgotten. 'Abdullāh bin 'Abbās said that,

Qur’an 55:78ذِى ٱلْجَلَٰلِ وَٱلْإِكْرَامِ

«Dhil-Jalāl wal-Ikrām» means, the Owner of greatness and pride.^{13Aṭ-Ṭabari 23:86.} In a Ḥadīth, the Prophet ﷺ said,

Ḥadīthإِنَّ مِنْ إِجْلَالِ الله إِكْرَامُ ذِي الشَّيْبَةِ الْمُسْلِمِ، وَذِي السُّلْطَانِ، وَحَامِلِ الْقُرْآنِ غَيْرِ الْغَالِي فِيهِ، وَلَا الْجَافِي عَنْهُ

«Verily, among the acts of venerating Allāh, are honoring the elderly Muslims, the one in authority, and carrier (memorizer) of the Qur'ān who avoids extremism and laziness with it.»^{14Abu Dāwud 5:174.}

Imām Aḥmad recorded that Rabī'ah bin 'Āmir said that he heard the Messenger of Allāh ﷺ say,

Ḥadīthأَلِظُّوا بِذِي الْجَلَالِ وَالْإِكْرَامِ

«Persist (in invoking Allāh) with, "Yā Dhal-Jalāl wal-Ikrām (O Owner of greatness and honor)."»^{15Aḥmad 4:177.}

An-Nasā'i also collected this Ḥadīth.^{16An-Nasā'ī in Al-Kubrā 6:479.} Muslim and the Four Sunan compilers recorded that 'Ā'ishah said, "When the Messenger of Allāh ﷺ would (say the) Salām (completing prayer), he would only sit as long as it takes him to say,

Ḥadīthاللَّهُمَّ أَنْتَ السَّلَامُ وَمِنْكَ السَّلَامُ، تَبَارَكْتَ يَا ذَا الْجَلَالِ وَالْإِكْرَامِ

«O Allāh! You are As-Salām, and peace comes from You. Blessed be You Yā Dhal-Jalāl wal-Ikrām.»."^{17Muslim 414, Abu Dāwud 2:179, Tuḥfat Al-Aḥwadhi 2:192 and An-Nasā'ī 3:69 and Ibn Mājah 1:298.}

This is the end of the Tafsīr of Sūrat Ar-Raḥmān, all praise is due to Allāh and all favors come from Him.