Table of Contents
Introduction
Surah 55, Ar-Rahman (“The Most Merciful”), occupies a central place within Islamic spirituality because of its extraordinary poetic, theological, and contemplative depth. From its opening verses, the Qur’an presents GOD as the original source of mercy, knowledge, cosmic order, and life itself. The entire Surah unfolds as a meditation upon the relationship between the Creator and creation, showing how every element of the universe — the sun, the moon, the seas, the fruits of the earth, judgment, and even Paradise — constitutes a sign of divine wisdom and goodness.
One of the most distinctive elements of the Surah is the repeated verse: “Which then of the favors of your LORD will you deny?” This question, addressed simultaneously to both human beings and the jinn, runs throughout the Revelation as a continual call to gratitude, reflection, and spiritual awareness. The repetition is not merely a stylistic device, but a true meditative structure inviting the reader to contemplate the visible and invisible gifts granted by GOD.
The Surah alternates between images of cosmic harmony, balance, and mercy and scenes of the Day of Judgment and humanity’s moral responsibility. The “mīzān” (“balance” or “scale”) becomes a universal symbol of the order established by the Creator: a principle that concerns not only nature, but also social, economic, and spiritual justice. In this perspective, Ar-Rahman connects deeply with the Abrahamic traditions that view the world as a creation ordered and sustained by the divine will.
This Abrahamic Study Hall page presents a complete interlinear study of the Surah with Arabic text, transliteration, comparative translations, and concise ASH commentary. The goal is not merely linguistic or academic, but also contemplative: to offer the reader a means of approaching the spiritual depth of the Qur’anic text and reflecting upon the relationship between mercy, justice, creation, and the return unto GOD.
Structure
Surah 55:1 (opening proclamation) – The revelation begins with the Name of GOD, “The Most Merciful,” source of knowledge, creation, and speech.
Surah 55:5 (cosmic order) – The sun, moon, stars, heavens, and earth are described as signs of divine balance and harmony.
Surah 55:13 (refrain) – Repeated call to humanity and the jinn: “Which then of the favors of your LORD will you deny?”
Surah 55:14 (creation narrative) – Creation of the human being from clay and the jinn from fire.
Surah 55:17 (cosmic dominion) – GOD presented as LORD of the two Easts and the two Wests.
Surah 55:19 (natural signs) – The meeting of the two seas, pearls, coral, and the ships upon the sea as symbols of divine wisdom.
Surah 55:26 (eschatological reflection) – The perishability of creation contrasted with the eternal Face of GOD.
Surah 55:29 (divine action) – Continuous dependence of all creation upon the sustaining will of GOD.
Surah 55:31 (judgment discourse) – Address to humanity and the jinn concerning divine authority and accountability.
Surah 55:37 (apocalyptic imagery) – Cosmic transformation and scenes of the Final Judgment.
Surah 55:46 (paradisiacal description) – The two Gardens prepared for those who fear their LORD.
Surah 55:62 (secondary Gardens) – Additional descriptions of the Gardens, abundance, peace, beauty, and divine reward.
Surah 55:78 (final glorification) – Closing exaltation of the Name of GOD, full of Majesty and Nobility.
Audiobook Surah 55 Ar-Rahman
Interlinear Text oSurah 55 Ar-Rahman
Verses 1–13
| Verse | Arabic | Transliteration | Maulana Muhammad Ali Translation | ASH Translation |
|---|---|---|---|---|
| 1 | الرَّحْمَٰنُ | Al-Raḥmān | The Beneficent. | The Most Merciful. |
| 2 | عَلَّمَ الْقُرْآنَ | ʿAllama al-Qurʾān | Taught the Qur’an. | He taught the Qur’an. |
| 3 | خَلَقَ الْإِنسَانَ | Khalaqa al-insān | He created man. | He created the human being. |
| 4 | عَلَّمَهُ الْبَيَانَ | ʿAllamahu al-bayān | Taught him expression. | He taught him expression and speech. |
| 5 | الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ | Al-shamsu wa al-qamaru bi-ḥusbān | The sun and the moon follow a reckoning. | The sun and the moon move according to precise calculation. |
| 6 | وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ | Wa al-najmu wa al-shajaru yasjudān | And the stars and the trees submit. | The stars and the trees prostrate themselves. |
| 7 | وَالسَّمَاءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ | Wa al-samāʾa rafaʿahā wa waḍaʿa al-mīzān | And the heaven, He raised it high, and He set up the balance. | He raised the heaven high and established the balance. |
| 8 | أَلَّا تَطْغَوْا فِي الْمِيزَانِ | Allā taṭghaw fī al-mīzān | That you may not be inordinate in respect of the measure. | So that you may not transgress the balance. |
| 9 | وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيزَانَ | Wa aqīmū al-wazna bi-al-qisṭi wa lā tukhsirū al-mīzān | And keep up the balance with equity and do not make the measure deficient. | Maintain the measure with justice and do not corrupt the balance. |
| 10 | وَالْأَرْضَ وَضَعَهَا لِلْأَنَامِ | Wa al-arḍa waḍaʿahā li-al-anām | And the earth, He has set it for living creatures. | And the earth He prepared for all creatures. |
| 11 | فِيهَا فَاكِهَةٌ وَالنَّخْلُ ذَاتُ الْأَكْمَامِ | Fīhā fākihatun wa al-nakhlu dhātu al-akmām | Therein are fruits and palms having sheathed clusters. | Within it are fruits and palm trees with sheathed clusters. |
| 12 | وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ | Wa al-ḥabbu dhū al-ʿaṣfi wa al-rayḥān | And the grain with (its) husk and fragrant herbs. | And grain with its husks and fragrant plants. |
| 13 | فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ | Fa-bi-ayyi ālāʾi rabbikumā tukadhdhibān | Which then of the bounties of your Lord will you deny? | Which then of the favors of your LORD will you deny? |
Verses 14–25
| Verse | Arabic | Transliteration | Maulana Muhammad Ali Translation | ASH Translation |
|---|---|---|---|---|
| 14 | خَلَقَ الْإِنسَانَ مِن صَلْصَالٍ كَالْفَخَّارِ | Khalaqa al-insāna min ṣalṣālin ka-al-fakhkhār | He created man from dry clay like earthen vessels. | He created the human being from dry clay like pottery. |
| 15 | وَخَلَقَ الْجَانَّ مِن مَّارِجٍ مِّن نَّارٍ | Wa khalaqa al-jānna min mārijin min nār | And He created the jinn from a flame of fire. | And He created the jinn from a pure flame of fire. |
| 16 | فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ | Fa-bi-ayyi ālāʾi rabbikumā tukadhdhibān | Which then of the bounties of your Lord will you deny? | Which then of the favors of your LORD will you deny? |
| 17 | رَبُّ الْمَشْرِقَيْنِ وَرَبُّ الْمَغْرِبَيْنِ | Rabbu al-mashriqayni wa rabbu al-maghribayn | Lord of the two Easts and Lord of the two Wests. | LORD of the two Easts and LORD of the two Wests. |
| 18 | فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ | Fa-bi-ayyi ālāʾi rabbikumā tukadhdhibān | Which then of the bounties of your Lord will you deny? | Which then of the favors of your LORD will you deny? |
| 19 | مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ | Maraja al-baḥrayni yaltaqiyān | He has made the two seas to flow freely, they meet together. | He released the two seas so that they may meet. |
| 20 | بَيْنَهُمَا بَرْزَخٌ لَّا يَبْغِيَانِ | Baynahumā barzakhun lā yabghiyān | Between them is a barrier which they cannot pass. | Between them is a barrier which they do not transgress. |
| 21 | فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ | Fa-bi-ayyi ālāʾi rabbikumā tukadhdhibān | Which then of the bounties of your Lord will you deny? | Which then of the favors of your LORD will you deny? |
| 22 | يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَالْمَرْجَانُ | Yakhruju minhumā al-luʾluʾu wa al-marjān | From them come forth pearls and coral. | From them come forth pearls and coral. |
| 23 | فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ | Fa-bi-ayyi ālāʾi rabbikumā tukadhdhibān | Which then of the bounties of your Lord will you deny? | Which then of the favors of your LORD will you deny? |
| 24 | وَلَهُ الْجَوَارِ الْمُنشَآتُ فِي الْبَحْرِ كَالْأَعْلَامِ | Wa lahu al-jawāri al-munshaʾātu fī al-baḥri ka-al-aʿlām | And His are the ships reared aloft in the sea like mountains. | His are the ships raised high upon the sea like mountains. |
| 25 | فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ | Fa-bi-ayyi ālāʾi rabbikumā tukadhdhibān | Which then of the bounties of your Lord will you deny? | Which then of the favors of your LORD will you deny? |
Note (vv.14–15):
These verses recall the origin of the human being and the jinn, showing the diversity of divine creation. Humanity comes from earth — fragile and moldable — while the jinn come from fire, a subtle and powerful element. Yet both remain creatures entirely dependent upon GOD.
Note (vv.17–20):
In ancient Semitic language, speaking of multiple “easts” and “wests” was not as strange as it may appear to the modern mind. Ancient peoples carefully observed the sky and noticed that the sun does not always rise and set at the same point on the horizon.
The Qur’anic text may therefore reflect an observation that is both deeply concrete and highly poetic. Indeed, the winter sun “rises” in a different position from the summer sun, just as the extreme points of sunset also differ throughout the yearly cycle. In this sense, there truly exist “two extreme easts” and “two extreme wests.”
The expression found in Surah Ar-Rahman (“The LORD of the two Easts and the LORD of the two Wests”) therefore evokes the universal dominion of GOD over the cosmos, the order of creation, and the cycles of time, showing that even the movement of the heavenly bodies is subject to His will and harmony.
The image of the two seas separated by a barrier has been interpreted both symbolically and as a natural sign of divine wisdom. Even within diversity and the meeting of opposites, an order established by the Creator remains.
Note (vv.22–24):
Pearls, coral, and ships are presented as gifts and signs of divine Providence. The sea — often a symbol of chaos in ancient traditions — appears here subjected to the order of GOD and transformed into a source of sustenance, beauty, and travel.
Verses 26–36
| Verse | Arabic | Transliteration | Maulana Muhammad Ali Translation | ASH Translation |
|---|---|---|---|---|
| 26 | كُلُّ مَنْ عَلَيْهَا فَانٍ | Kullu man ʿalayhā fān | Everyone on it passes away. | Everything upon it is destined to perish. |
| 27 | وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ | Wa yabqā wajhu rabbika dhū al-jalāli wa al-ikrām | And there endures forever the person of your Lord, the Lord of glory and honour. | And only the Face of your LORD shall remain, full of Majesty and Nobility. |
| 28 | فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ | Fa-bi-ayyi ālāʾi rabbikumā tukadhdhibān | Which then of the bounties of your Lord will you deny? | Which then of the favors of your LORD will you deny? |
| 29 | يَسْأَلُهُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ | Yasʾaluhu man fī al-samāwāti wa al-arḍ. Kulla yawmin huwa fī shaʾn. | All those in the heavens and the earth ask of Him. Every moment He is in a state (of glory). | All those in the heavens and the earth depend upon Him. Every day He manifests a new reality. |
| 30 | فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ | Fa-bi-ayyi ālāʾi rabbikumā tukadhdhibān | Which then of the bounties of your Lord will you deny? | Which then of the favors of your LORD will you deny? |
| 31 | سَنَفْرُغُ لَكُمْ أَيُّهَ الثَّقَلَانِ | Sanafrughu lakum ayyuhā al-thaqalān | Soon shall We apply Ourselves to you, O you two armies. | We shall turn Our attention toward you, O two classes of responsible beings. |
| 32 | فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ | Fa-bi-ayyi ālāʾi rabbikumā tukadhdhibān | Which then of the bounties of your Lord will you deny? | Which then of the favors of your LORD will you deny? |
| 33 | يَا مَعْشَرَ الْجِنِّ وَالْإِنسِ إِنِ اسْتَطَعْتُمْ أَن تَنفُذُوا مِنْ أَقْطَارِ السَّمَاوَاتِ وَالْأَرْضِ فَانفُذُوا ۚ لَا تَنفُذُونَ إِلَّا بِسُلْطَانٍ | Yā maʿshara al-jinni wa al-insi ini istaṭaʿtum an tanfudhū min aqṭāri al-samāwāti wa al-arḍi fa-unfudhū. Lā tanfudhūna illā bi-sulṭān. | O assembly of jinn and men, if you can pass through the regions of the heavens and the earth, then pass through. You cannot pass through except with authority. | O assembly of jinn and human beings, if you are able to pass beyond the regions of the heavens and the earth, then pass beyond them. Yet you shall not pass except with granted authority. |
| 34 | فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ | Fa-bi-ayyi ālāʾi rabbikumā tukadhdhibān | Which then of the bounties of your Lord will you deny? | Which then of the favors of your LORD will you deny? |
| 35 | يُرْسَلُ عَلَيْكُمَا شُوَاظٌ مِّن نَّارٍ وَنُحَاسٌ فَلَا تَنتَصِرَانِ | Yursalu ʿalaykumā shuẓāẓun min nārin wa nuḥāsun fa-lā tantaṣirān | There shall be sent against you a flame of fire and molten brass, so you shall not be able to defend yourselves. | Against you shall be sent flames of fire and burning vapors, and you shall not be able to defend yourselves. |
| 36 | فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ | Fa-bi-ayyi ālāʾi rabbikumā tukadhdhibān | Which then of the bounties of your Lord will you deny? | Which then of the favors of your LORD will you deny? |
Note (vv.26–27):
These verses express one of the central themes of Abrahamic spirituality: the transience of the created world and the eternity of GOD. Everything belonging to material reality is destined to change and disappear, while only the “Face” of the LORD remains eternally. The “Face” represents the divine Presence, the ultimate Truth, and the eternal essence of the Creator.
Note (v.29):
The entire universe continuously depends upon GOD. The expression “Every day He manifests a new reality” suggests a living creation constantly sustained by the divine will. GOD is not distant from creation, but continuously active within history and life.
Note (vv.31–35):
The text addresses both human beings and jinn simultaneously, reminding creation of its limits before the immensity of the cosmos and divine authority. Even humanity’s desire to go beyond the boundaries of the world remains subject to the will of GOD. Knowledge and power cannot make the human being independent from the Creator.
Verses 37–45
| Verse | Arabic | Transliteration | Maulana Muhammad Ali Translation | ASH Translation |
|---|---|---|---|---|
| 37 | فَإِذَا انشَقَّتِ السَّمَاءُ فَكَانَتْ وَرْدَةً كَالدِّهَانِ | Fa-idhā inshaqqati al-samāʾu fa-kānat wardatan ka-al-dihān | So when the heaven is rent asunder and becomes red like red hide. | When the heaven is split open and becomes red like molten oil. |
| 38 | فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ | Fa-bi-ayyi ālāʾi rabbikumā tukadhdhibān | Which then of the bounties of your Lord will you deny? | Which then of the favors of your LORD will you deny? |
| 39 | فَيَوْمَئِذٍ لَّا يُسْأَلُ عَن ذَنبِهِ إِنسٌ وَلَا جَانٌّ | Fa-yawmaʾidhin lā yusʾalu ʿan dhanbihi insun wa lā jān | On that day neither man nor jinn will be asked about his sin. | On that Day neither human being nor jinn shall be questioned concerning their sin. |
| 40 | فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ | Fa-bi-ayyi ālāʾi rabbikumā tukadhdhibān | Which then of the bounties of your Lord will you deny? | Which then of the favors of your LORD will you deny? |
| 41 | يُعْرَفُ الْمُجْرِمُونَ بِسِيمَاهُمْ فَيُؤْخَذُ بِالنَّوَاصِي وَالْأَقْدَامِ | Yuʿrafu al-mujrimūna bi-sīmāhum fa-yuʾkhadhu bi-al-nawāṣī wa al-aqdām | The guilty will be recognized by their marks, so they will be seized by the forelocks and the feet. | The guilty shall be recognized by their marks, and they shall be seized by their forelocks and feet. |
| 42 | فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ | Fa-bi-ayyi ālāʾi rabbikumā tukadhdhibān | Which then of the bounties of your Lord will you deny? | Which then of the favors of your LORD will you deny? |
| 43 | هَٰذِهِ جَهَنَّمُ الَّتِي يُكَذِّبُ بِهَا الْمُجْرِمُونَ | Hādhihi jahannamu allatī yukadhdhibu bihā al-mujrimūn | This is the hell which the guilty called a lie. | This is the Gehenna which the guilty used to deny. |
| 44 | يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ آنٍ | Yaṭūfūna baynahā wa bayna ḥamīmin ān | They will go round between it and hot boiling water. | They shall move between it and burning boiling water. |
| 45 | فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ | Fa-bi-ayyi ālāʾi rabbikumā tukadhdhibān | Which then of the bounties of your Lord will you deny? | Which then of the favors of your LORD will you deny? |
Note (vv.37–38):
The image of the heaven splitting apart and changing color recalls the great cosmic upheaval of the Final Day. Creation itself testifies that the present world is not eternal, but destined to be transformed before the power of GOD.
Note (vv.39–44):
These verses describe divine judgment through strong and symbolic imagery. The “marks” of the guilty represent the outward manifestation of their inward actions. Gehenna appears as the consequence of separation from divine Truth. The text insists that humanity cannot live eternally in injustice without eventually facing its spiritual consequences.
Verses 46–61
| Verse | Arabic | Transliteration | Maulana Muhammad Ali Translation | ASH Translation |
|---|---|---|---|---|
| 46 | وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ | Wa li-man khāfa maqāma rabbihi jannatān | And for him who fears to stand before his Lord are two Gardens. | For the one who fears standing before his LORD there shall be two Gardens. |
| 47 | فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ | Fa-bi-ayyi ālāʾi rabbikumā tukadhdhibān | Which then of the bounties of your Lord will you deny? | Which then of the favors of your LORD will you deny? |
| 48 | ذَوَاتَا أَفْنَانٍ | Dhawātā afnān | Abounding in branches. | Rich with branches and vegetation. |
| 49 | فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ | Fa-bi-ayyi ālāʾi rabbikumā tukadhdhibān | Which then of the bounties of your Lord will you deny? | Which then of the favors of your LORD will you deny? |
| 50 | فِيهِمَا عَيْنَانِ تَجْرِيَانِ | Fīhimā ʿaynāni tajriyān | Wherein are two flowing springs. | Within them flow two springs. |
| 51 | فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ | Fa-bi-ayyi ālāʾi rabbikumā tukadhdhibān | Which then of the bounties of your Lord will you deny? | Which then of the favors of your LORD will you deny? |
| 52 | فِيهِمَا مِن كُلِّ فَاكِهَةٍ زَوْجَانِ | Fīhimā min kulli fākihatin zawjān | In both are all kinds of fruit in pairs. | Within them are fruits of every kind in abundance. |
| 53 | فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ | Fa-bi-ayyi ālāʾi rabbikumā tukadhdhibān | Which then of the bounties of your Lord will you deny? | Which then of the favors of your LORD will you deny? |
| 54 | مُتَّكِئِينَ عَلَىٰ فُرُشٍ بَطَائِنُهَا مِنْ إِسْتَبْرَقٍ ۚ وَجَنَى الْجَنَّتَيْنِ دَانٍ | Muttakiʾīna ʿalā furushin baṭāʾinuhā min istabraq. Wa janā al-jannatayni dān. | Reclining on beds, the inner coverings of which are of silk brocade. And the fruits of the two Gardens are near at hand. | They shall recline upon couches lined with rich brocade, while the fruits of the two Gardens shall be near at hand. |
| 55 | فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ | Fa-bi-ayyi ālāʾi rabbikumā tukadhdhibān | Which then of the bounties of your Lord will you deny? | Which then of the favors of your LORD will you deny? |
| 56 | فِيهِنَّ قَاصِرَاتُ الطَّرْفِ لَمْ يَطْمِثْهُنَّ إِنسٌ قَبْلَهُمْ وَلَا جَانٌّ | Fīhinna qāṣirātu al-ṭarfi lam yaṭmithhunna insun qablahum wa lā jān | Wherein are those who restrain their eyes; no man or jinn having touched them before. | Within them shall be companions of pure gaze, untouched before by human being or jinn. |
| 57 | فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ | Fa-bi-ayyi ālāʾi rabbikumā tukadhdhibān | Which then of the bounties of your Lord will you deny? | Which then of the favors of your LORD will you deny? |
| 58 | كَأَنَّهُنَّ الْيَاقُوتُ وَالْمَرْجَانُ | Ka-annahunna al-yāqūtu wa al-marjān | As though they were rubies and coral. | They shall be like rubies and coral. |
| 59 | فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ | Fa-bi-ayyi ālāʾi rabbikumā tukadhdhibān | Which then of the bounties of your Lord will you deny? | Which then of the favors of your LORD will you deny? |
| 60 | هَلْ جَزَاءُ الْإِحْسَانِ إِلَّا الْإِحْسَانُ | Hal jazāʾu al-iḥsāni illā al-iḥsān | Is the reward of goodness aught but goodness? | Is there any reward for goodness except goodness itself? |
| 61 | فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ | Fa-bi-ayyi ālāʾi rabbikumā tukadhdhibān | Which then of the bounties of your Lord will you deny? | Which then of the favors of your LORD will you deny? |
Note (vv.46–54):
After the description of judgment, the Surah presents the image of the Gardens prepared for the righteous. The “fear” of the LORD does not indicate terror, but reverent awareness of the divine Presence. The Gardens represent harmony, peace, abundance, and nearness to GOD, in contrast to the chaos and separation described in the previous verses.
Note (vv.56–58):
The images of purity, beauty, and serenity used by the Qur’an seek to convey the perfection of the Future Abode. The symbolic language of the Garden recalls the restoration of the original harmony between the creature and GOD.
Note (v.60):
This verse is among the most famous in the entire Surah. Authentic goodness is never lost before GOD: mercy, justice, and sincere deeds find their response in divine goodness. This principle runs throughout Abrahamic spirituality and recalls the idea that the Creator rewards the human being according to the sincerity of the heart and actions.
Verses 62–78
| Verse | Arabic | Transliteration | Maulana Muhammad Ali Translation | ASH Translation |
|---|---|---|---|---|
| 62 | وَمِن دُونِهِمَا جَنَّتَانِ | Wa min dūnihimā jannatān | And besides these two are two other Gardens. | And beyond these there shall be two other Gardens. |
| 63 | فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ | Fa-bi-ayyi ālāʾi rabbikumā tukadhdhibān | Which then of the bounties of your Lord will you deny? | Which then of the favors of your LORD will you deny? |
| 64 | مُدْهَامَّتَانِ | Mud’hāmmatān | Dark-green in colour. | Dark green and lush. |
| 65 | فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ | Fa-bi-ayyi ālāʾi rabbikumā tukadhdhibān | Which then of the bounties of your Lord will you deny? | Which then of the favors of your LORD will you deny? |
| 66 | فِيهِمَا عَيْنَانِ نَضَّاخَتَانِ | Fīhimā ʿaynāni naḍḍākhatān | Wherein are two springs gushing forth. | Within them are two gushing springs. |
| 67 | فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ | Fa-bi-ayyi ālāʾi rabbikumā tukadhdhibān | Which then of the bounties of your Lord will you deny? | Which then of the favors of your LORD will you deny? |
| 68 | فِيهِمَا فَاكِهَةٌ وَنَخْلٌ وَرُمَّانٌ | Fīhimā fākihatun wa nakhlun wa rummān | Wherein are fruits and palms and pomegranates. | Within them are fruits, palm trees, and pomegranates. |
| 69 | فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ | Fa-bi-ayyi ālāʾi rabbikumā tukadhdhibān | Which then of the bounties of your Lord will you deny? | Which then of the favors of your LORD will you deny? |
| 70 | فِيهِنَّ خَيْرَاتٌ حِسَانٌ | Fīhinna khayrātun ḥisān | Wherein are goodly, beautiful ones. | Within them are noble and beautiful beings. |
| 71 | فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ | Fa-bi-ayyi ālāʾi rabbikumā tukadhdhibān | Which then of the bounties of your Lord will you deny? | Which then of the favors of your LORD will you deny? |
| 72 | حُورٌ مَّقْصُورَاتٌ فِي الْخِيَامِ | Ḥūrun maqṣūrātun fī al-khiyām | Pure ones confined to the pavilions. | Pure companions sheltered within pavilions. |
| 73 | فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ | Fa-bi-ayyi ālāʾi rabbikumā tukadhdhibān | Which then of the bounties of your Lord will you deny? | Which then of the favors of your LORD will you deny? |
| 74 | لَمْ يَطْمِثْهُنَّ إِنسٌ قَبْلَهُمْ وَلَا جَانٌّ | Lam yaṭmithhunna insun qablahum wa lā jān | No man nor jinn has touched them before. | No human being nor jinn has touched them before. |
| 75 | فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ | Fa-bi-ayyi ālāʾi rabbikumā tukadhdhibān | Which then of the bounties of your Lord will you deny? | Which then of the favors of your LORD will you deny? |
| 76 | مُتَّكِئِينَ عَلَىٰ رَفْرَفٍ خُضْرٍ وَعَبْقَرِيٍّ حِسَانٍ | Muttakiʾīna ʿalā rafrafin khuḍrin wa ʿabqariyyin ḥisān | Reclining on green cushions and beautiful carpets. | They shall recline upon green cushions and magnificent carpets. |
| 77 | فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ | Fa-bi-ayyi ālāʾi rabbikumā tukadhdhibān | Which then of the bounties of your Lord will you deny? | Which then of the favors of your LORD will you deny? |
| 78 | تَبَارَكَ اسْمُ رَبِّكَ ذِي الْجَلَالِ وَالْإِكْرَامِ | Tabāraka ismu rabbika dhī al-jalāli wa al-ikrām | Blessed be the name of your Lord, the Lord of glory and honour. | Blessed be the Name of your LORD, full of Majesty and Nobility. |
Note (vv.62–76):
The Surah concludes the description of the Gardens through images of freshness, abundance, serenity, and beauty. The symbolic language seeks to convey the fullness of divine mercy and the definitive restoration of peace between the creature and GOD. The colors, the water, the fruits, and the rest evoke the return to a lost harmony.
Note (v.78):
The final verse closes the Surah by returning to the glorification of the LORD. All creation, judgment, mercy, and Paradise converge in the Name of GOD, described as full of Majesty and Nobility. The Surah thus ends with an invitation to contemplation, gratitude, and recognition of divine greatness.
Note (vv.1–4):
The Surah opens with one of the deepest Names of GOD: “Al-Raḥmān” (“The Most Merciful”). Mercy precedes even the creation of the human being. The Qur’an, knowledge, and speech are presented as divine gifts that distinguish humanity and make it responsible before the Creator.
Note (vv.5–9):
The central theme of these verses is balance (“mīzān”). The universe is described as founded upon harmony, measure, and justice. This principle concerns not only nature, but also human conduct: social, economic, and spiritual justice are all part of the order willed by GOD.
Note (v.13):
This verse, repeated many times throughout the Surah, serves as a continual call to gratitude. Humanity is invited to recognize the signs, gifts, and mercy of GOD present within creation, life, and Revelation.