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1. (Allah) The Most Beneficent!
Alrrahmanu  
الرَّحْمَنُ
2. Hu (IT/He) taught the Qur'an
AAallama alqurana 
عَلَّمَ الْقُرْآنَ
3. Hu has created man
Khalaqa alinsana  
خَلَقَ الْإِنسَانَ
4. Hu taught him speech
AAallamahu albayana 
 عَلَّمَهُ الْبَيَانَ
5. The sun and the moon follow courses (exactly) computed
Alshshamsu waalqamaru bihusbanin
الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ
6. And the herbs and the trees - both in prostration
Waalnnajmu waalshshajaru yasjudani
وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ
7. And the Firmament Hu has raised high, and Hu has set up the Balance
Waalssamaa rafaAAaha wawadaAAa almeezana
وَالسَّمَاء رَفَعَهَا وَوَضَعَ الْمِيزَانَ
8. In order that ye may not transgress (due) balance.
Alla tatghaw fee almeezani
  أَلَّا تَطْغَوْا فِي الْمِيزَانِ
9. So establish weight with justice and fall not short in the balance.
Waaqeemoo alwazna bialqisti wala tukhsiroo almeezana
وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيزَانَ
10. It is Hu Who has spread out the earth for (Hu's) creatures
Waalarda wadaAAaha lilanami
وَالْأَرْضَ وَضَعَهَا لِلْأَنَامِ
11. Therein is fruit and date-palms, producing spathes (enclosing dates);
Feeha fakihatun waalnnakhlu thatu alakmami
فِيهَا فَاكِهَةٌ وَالنَّخْلُ ذَاتُ الْأَكْمَامِ
12. Also corn, with (its) leaves and stalk for fodder, and sweet-smelling plants
Waalhabbu thoo alAAasfi waalrrayhani
وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ
13. Then which of the favours of your Lord will ye deny?
Fabiayyi alai rabbikuma tukaththibani
فَبِأَيِّ آلَاء رَبِّكُمَا تُكَذِّبَانِ

33. O ye assembly of Jinns and men! If it be ye can pass beyond the zones of the heavens and the earth, pass ye! not without authority shall ye be able to pass!
يَا مَعْشَرَ الْجِنِّ وَالْإِنسِ إِنِ اسْتَطَعْتُمْ أَن تَنفُذُوا مِنْ أَقْطَارِ السَّمَاوَاتِ وَالْأَرْضِ فَانفُذُوا لَا تَنفُذُونَ إِلَّا بِسُلْطَانٍ
Ya maAAshara aljinni waalinsi ini istataAAtum an tanfuthoo min aqtari alssamawati waalardi faonfuthoo la tanfuthoona illa bisultanin



See Also:
http://www.untiredwithloving.org/rahman.html  






(Allah) The Most Beneficent!


Note:

Mubtada’ (Beginning): This is usually a definitive name that some information about it is transmitted within the rest of the Arabic sentence. It is always in Raf’ (Nominative) state. Mubtada’ can also be a phrase.

Khabar (News, Information): This is usually a phrase issuing some useful information about the Mubtada’ (Beginning). In Arabic grammar it is allowed to omit the Khabar for variety of purposes and the Mubtada’ (Beginning) is left without any explanation.

Example:

1.    “Allah is our Lord”: ‘Allah’ is Mubtada’ (Beginning) and ‘our Lord’ is Khabar (News, Information). 
2.    “And it is better for you that you fast” [2:184]: ‘that you fast’ is Mubtada’ (Beginning) while ‘it is better for you’ is Khabar (News, Information).


Zumukhshari:
Ar-Rahman is the Mubtada' (The Beginning) and the following references i.e. verses are its Khabar (News, Information), and the verses are synonyms for Ar-Rahman, the Surah is emptied from the term 'and' like a list of characteristics and deeds. (Dara: each verse seemingly is stand alone but they are connected explaining who Ar-Rahman though the 'and' is removed from most verses.)

{ الرحمن }
 مبتدأ، وهذه الأفعال مع ضمائرها أخبار مترادفة، وإخلاؤها من العاطف لمجيئها على نمط التعديد، كما تقول: زيد أغناك بعد فقر، أعزك بعد ذل، كثرك بعد قلة، فعل بك ما لم يفعل أحد بأحد، فما تنكر من إحسانه؟


Tubrusi:
Declensions and Grammar: Ar-Rahman is a verse although it is not a full sentence and its intent is to describe 'Allah (is) Ar-Rahman' so that there is a gap between the Ar-Rahman and the next verse, that is Ar-Rahman is Mubtada' (The Beginning) and the Khabar (News, Information) i.e. Allah that is omitted. (Dara: or vice-a-versa)


تفسير مجمع البيان في تفسير القران/ الطبرسي
الإعراب: الرحمن آية مع أنه ليس بجملة لأنه في تقدير الله الرحمن حتى تصح الفاصلة فهو خبر مبتدأ محذوف نحو قوله سورة أنزلناها أي هذه سورة ألا تطغوا تقديره لأن لا تطغوا فهو في محل نصب بأنه مفعول له ولفظه نفي ومعناه نهي ولذلك عطف عليه بقوله وأقيموا الوزن وقوله فيها فاكهة مبتدأ وخبر في موضع نصب على الحال.




Subhāna-Hu (The Glorified IT/He) commenced the beginning of this Surah with the Divine Name Ar-Rahman to teach the slaves that all what is characterized afterwards namely the Divine Beautiful Doings i.e. the following verses, are all emanated from the Divine Manifold Mercy (Rahma) which envelops the entire collective of Hu's creation as if the Surah is the answer to the question: Who/What is Ar-Rahman? 'And when they are told to prostrate to Ar-Rahman they asked: Who/What is Ar-Rahman?' [Furqan:60].

(Dara: The voice behind the Surah is the Hu i.e. the Absolutely Absent Third Person Primordial Pronoun who is describing of one Hu's own Divine Names and Attributes i.e. Ar-Rahman)


المعنى: { الرحمن } افتتح سبحانه هذه السورة بهذا الاسم ليعلم العباد أن جميع ما وصفه يعد من أفعاله الحسنى إنما صدرت من الرحمة التي تشمل جميع خلقه وكأنه جواب لقولهم وما الرحمن في قوله وإذا قيل لهم اسجدوا للرحمن قالوا: وما الرحمن. وقد روي أنه لما نزل قوله
{ قل ادعوا الله أو ادعوا الرحمن }
[الإسراء: 11] قالوا: ما نعرف الرحمن إلا صاحب اليمامة فقيل لهم الرحمن.


Halabi:
There are three grammatical interpretations for the Divine name Ar-Rahman:
One of them is that Ar-Rahman is Khabar (news, informative) for a conceled Mubtada (beginning), means Allah (is) Ar-Rahman. The second it could be Mubtada(beginning) with a conceled Khabar (news, informative) like in saying Ar-Rahman our lord.

The third possibility is that Ar-Rahman is not a verse by itself, rather connected to 'taught the man Qur'an' or 'Ar-Rahman taught the man Qur'an' i.e. Ar-Rahman is the Mubtada' (The Beginning) and its Khabar is 'taught the man Qur'an'.



الرحمن }
قوله: {ٱلرَّحْمَـٰنُ} فيه ثلاثةُ أوجهٍ، أحدها: أنه خبرُ مبتدأ مضمرٍ، أي: اللَّهُ الرحمنُ. الثاني: أنه مبتدأٌ، وخبرُه مضمرٌ، أي: الرحمنُ ربُّنا. وهذان الوجهان عند مَنْ يرى أنَّ "الرحمن" آيةٌ مع هذا المضمرِ معه، فإنهم عَدُّوا "الرحمن" آيةً ولا يُتَصَوَّرُ ذلك إلاَّ بانضمامِ خبرٍ أو مُخْبَرٍ عنه إليه، إذ الآيةُ لا بُدَّ أَنْ تكونَ مفيدةً، وسيأتي ذلك في قولِه "مُدْهامَّتان". الثالث أنه ليس بآيةٍ، وأنه مع ما بعده كلامٌ واحدٌ، وهو مبتدأٌ خبرُه "عَلَّم القرآنَ".



Dara:

Human intellect comprehends all circumstances as that of a simple sentence:

Dara wrote a poem.

Dara: The Doer (Fā'il)
Wrote: The Verb (Fa'l)
Poem: The object (Maf'ūl)

Tenses, continuation and perpetuity can be applied to varied forms of a sentence. And somehow the same lingual structure is applied for the Divine Wujud (Being). For instance, Ar-Rahman is the Doer for the 'taught Quran' or 'created the human being', teaching and creating are the verbs performed on objects Qur'an and human being.

In this case Ar-Rahman is subject to the human language structures and propositions thus forming a comprehension about Ar-Rahman within the human cognitive faculties.

The first 'I'rāb (Declension) of the first two verses poses Ar-Rahman as a Doer and thus connecting to the next verse 'taught Quran' as a full sentence i.e. 'Ar-Rahman taught Quran'. Meaning Ar-Rahman is treated as a Wujud (Being) that can be subject to human languages. This is the lowest rank of the human station in Presence of the Divine Wujud (Being). The Tauhid (Divine Oneness) is felt in low dosage, and therefore the human language still holds. Human being is closer to the veil of his/her Nafs (Self) that to Allah.

Phrases such as 'taught Quran' or 'created human being', to the end of the Surah (Chapter), serve as information to define the role and doings of Ar-Rahman, however in information and news format for the purposes of the consumption of the human intellect.

Beyond the Doer/Verb/Object there is no further description or rendition i.e. there is an impenetrable barrier present, preventing the human being's cognition reaching to Ar-Rahman.








The second 'I'rāb (Declension) indicates a disconnection between the first verse Ar-Rahman and the consequent verse 'taught Quran' meaning Ar-Rahman is beyond any explanation and imagination, alone by ITself, and 'Hu taugh Quran' Hu being the third person absent pronoun to render the situation that Ar-Rahman can only be imagined as a the absolute absent Wujud (Being) that taught Qur'an and created man and so on to the end of the Surah (Chapter).

In this situation the human language falls apart and shatters due to the effulgent beauty of Tauhid (Divine Oneness) i.e. Ar-Rahman is not the usual Doer and there are no verbs and subjects, unless depicted in the absolute absence mode of Hu! Or there was no other entity available to partner with Ar-Rahman in any of the doings of mentioned by the Surah (Chapter) and Hu was the only Wujud (Being) Divinely Present and Ar-Rahman a Divine Name for Hu, totally beyond the reach of any intellect or knowledge. This lack of conformity to human language, tell tales of an incredibly beautiful and fantastic Wujud (Being) beyond all words and thoughts called Ar-Rahman, unknown to the Arabs of the Prophet's time when they inquired: What is Ar-Rahman? [25:60]. And yet known to some of the Jews e.g. Mary mother of Jesus. 

Q: So if the Ar-Rahman is not the Doer then how could the rest of verses e.g. 'created man' be explained?
A: The rest of the verses are not for the purposes of comprehension, but they are the rendition of Ar-Rahman's Divine Beauty, not for the ears to listen to or the eyes to read, but for the spiritual eye to behold! For the bedazzled lovers to bemoan! For the broken hearts to be healed! For the lost to find their hearth! For the sorrower a solace!


When you see a rose do you see the beauty or you comprehend the rose? You see the beauty. When you see the creation do you comprehend something or indeed you see the beauty of Ar-Rahman?

The barrier cannot be penetrated! Not from this world to the other! Nor from here to there! But the Human Wujud (Being) immixed with Qur'an forms a pupil i.e. Insān Kāmil who can perforate the barrier, a penetration from there to here, by the force of Rahma (Divine Mercy), a pupil staring at the Divine Nonce, not remembering the past, not worrying about the future, but drowning within the Nur (Divine Light) of, Al-Ladhi (That Which) is most beautiful, timeless and everlasting, the Divine Beauty that reminds the man what he forgot i.e. The Unforgettable Ar-Rahman!



IT/He has taught him speech

Rāzi:
Within the order of the verses there are some issues: Allah has indeed established and registered Hu's Wujud (Being) as Ar-Rahman and Ishārat (Pointed) at what is healing and mercy for the humanity i.e. Qur'an reminding us about the human creation and the mercy it contains, for all the bounties and blessings in the universe are targeted for the human being, and if it was not for the Wujud (Being) of the humans the bounties would not have been used. Then Allah made it patent the blessing of the Idrāk (Prehension, Grasp) as in Hu's words: Hu taught the (human being) the Bayān.



تفسير مفاتيح الغيب ، التفسير الكبير/ الرازي
وفي الترتيب وجوه أحدها: هو أن الله تعالى لما ثبت كونه رحمن وأشار إلى ما هو شفاء ورحمة وهو القرآن ذكر نعمه وبدأ بخلق الإنسان فإنه نعمة جميع النعم به تتم، ولولا وجوده لما انتفع بشيء، ثم بين نعمة الإدراك بقوله:
{ عَلَّمَهُ ٱلبَيَانَ }
[الرحمٰن: 4] وهو كالوجود إذ لولاه لما حصل النفع والانتفاع



Bāqilāni:
Bayān (Speech, making things clear) has four types:

1.    Kalām: Words uttered through our tongues or written by our hands
2.    Hāla: A Momentary station of the heart when we ‘feel’ the words within us prior to their translations into speech’s sounds or written glyphs. 
3.    ‘Ishārat: Pointing towards something, as all speech points to something or has a target it is describing or talking about.
4.    ‘Alāmat: Signage in form of knowledge where the words are the surface manifest (Zāhir) of knowledge.

Accordingly, Allah said:

1. (Allah) Most Beneficent! (Hāla, Rahman’s presence is deeply felt within the heart)
2. IT/He taught the Qur'an (‘Alāmat)
3. IT/He has created man (Ishārat)
4. IT/He has taught him speech (Kalām)
To exemplify this metaphor:

A man was asked:" How much did you pay for this doe that you are holding in your hand?". The man replied by opening his hands into ten fully visible fingers and sticking out his tongue (indicating eleven,) thus allowing the doe to escape from his hand. This example shows that Bayān has gradations and stages.


إعجاز القرآن  الباقلاني 
البيان على أربعة أقسام
وأما حسن البيان فالبيان على أربعة أقسام: كلام، وحال، وإشارة، وعلامة. ويقع التفاضل في البيان، ولذلك قال عز من قائل: "الرَّحْمَنُ، عَلَّمَ الْقُرْآنَ، خَلَقَ الإِنْسَانَ، عَلَّمَهُ البَيَانَ".
وقيل: أعيا من باقل، سئل عن ظبية في يده بكم اشتراها؟ فأراد أن يقول بأحد عشر، فأشار بيديه ماداً أصابعه العشرة ثم أدلع لسانه، وأفلت الظبي من يده... ثم البيان على مراتب.



Then which of the favours of your Lord will ye deny?

Baqā'î:
The verbiage of 'Ālā' is a specialized blessing or bounty fit for a king i.e. distinguished from other blessings or bounties. And it does bring goodness for the observer of these gifts.

By looking at these grand and kindly gifts, the Ma'refat (Divine Gnosis) may become manifested to the slaves. That from Hu starts all and ends all, without any dispute or forceful effort by Hu i.e. Allah needs no effort to obtain any blessing to give to the slaves. And the eyes of the observers will be tired from the greatness and the beauty of these bestowals


تفسير نظم الدرر في تناسب الآيات والسور/ البقاعي
والتعبير عنها بلفظ الآلاء من أجل أنها النعم المخصوصة بالملوك لما لها من اللمعان والصف المميز لها من غيرها ولما لرؤيتها من الخير والدعاء، وهي وإن كانت من الوا فيمكن أخذها من اللؤواء إلى أن الأصل الهمزة واللام، فإذا انضم إليهما لام أخرى أو ألف ازداد المعنى الذي كان ظهوراً لأن الألف غيب الهمزة وباطنها، واللام هي عين ما كان فلم يحصل خروج عن ذلك المعنى، فإذا نظرت إلى الآل كان المعنى أن تلك النعم الكبار الملوكية تظهر للعباد معرفته سبحانه وأنه يؤل إليه كل شيء أولاً من غير نزاع كما أنه كان بكل شيء، وتكل عن نظرها الأبصار النوافذ كما تكل عن رؤية الأشخاص التي يرفعها الآل لأنها تدل عليه سبحانه



And the Firmament Hu has raised high, and Hu has set up the Balance

Dara:
There is distance in the cosmos; objects can be far from each other. This farness is a an Attribute that Allah bestowed upon the universe so objects are blessed by distances in order for the human being's corporeality to be possible. Similarly, a special form of this farness is bestowed by Ar-Rafi' (The Lofty One) called the loftiness or above-ness or high-ness. Had Hu not bestow this Divine Attribute upon the cosmos we could not have any cognizance, measure or concept of highness! IT was Ar-Rahman that bestowed the attribute of elevation and highness upon the universe and IT was Ar-Rahman that endowed the human being with the intellectual ability to cognize the elevation and highness, else we would have been strange two-dimensional creatures with no concept for farness or highness.

Dara: The word Mizān is translated as the the balance but truly I believe the term in this verse means equilibrium of any kind. The cosmos as we know it is in a full state of equilibrium in many different forms of equilibrium. For example, the universe is in a thermal state of equilibrium known as CBR:

CMB stands for Cosmic Microwave Background. It is also sometimes called the CBR, for Cosmic Background Radiation, although this is really a more general term that includes other cosmological backgrounds, e.g. infra-red, radio, x-ray, gravity-wave, neutrino and so on.

We refer to this radiation as a background because we see it no matter where we look. It clearly doesn't come from any nearby objects, such as stars or clouds within our Galaxy, or even from external galaxies. It is clearly a distant, "background" source of radiation. You can think of the whole Universe as being filled with this background of microwave photons.

The basic point is that the spectrum of the CMB is remarkably close to the theoretical spectrum of what is known as a "blackbody", which means an object in "thermal equilibrium". Thermal equilibrium means that the object has had long enough to settle down to its natural state. Your average piece of hot, glowing coal, for example, is not in very good thermal equlibrium, and a "blackbody" spectrum is only a crude approximation for the spectrum of glowing embers. But it turns out that the early Universe was in very good thermal equilibrium (basically because the timescale for settling down was very much shorter than the expansion timescale for the Universe). And hence radiation from those very early times should have a spectrum very close to that of a blackbody.

Now imagine a spoon placed in a hot cup of tea. If you remove the spoon and touch it immediately you can tell only by your sense of touch which end of the spoon was in the hot water, the heat forms a hotter region that serves as a memory for your action of placing the spoon in the teacup. However if wait for long enough period of time and even if you use all your senses you cannot tell which end was in the hot water since the heat distribution is now uniform all across the teaspoons! Since the teaspoon is in a thermal state of equilibrium and as such the teaspoon lost the memory what happened to it.

Similarly these incredible equilibriums that we observe in the nature, are established however at the price of memory loss for cosmos i.e. there is no definite knowledge within the cosmos itself that can inform any intellect how it was created or where it came from or even what happened to it! We do not even know where earth is within the cosmos!

In spite of all this cosmic loss of memory, Ar-Rahman taught human being how to remember: How he learnt knowledge and from whom? How he was created and by whom? And be able to articulate these rememberings into human speech and intellectual activities, as an individual, and as a society. And this remembering amongst us is called Dhikr.



O ye assembly of Jinns and men! If it be ye can pass beyond the zones of the heavens and the earth, pass ye! not without authority shall ye be able to pass!

Rāzi:
And this verse does Ishārat (Point) at affirmation of Tauhid (Divine Oneness) as if Allah saying: O you negligent and ignorant people you cannot penetrate though this universe to the other, even by your thoughts, and you shall never observe the traces of Tauhid (Divine Oneness) by remaining here, and lets say even if you could then know for sure that you cannot penetrate the heavens and earth unless you find the Sultan (Authority) on the other side of the barrier i.e. an absolute cleart-cut proof for the Tauhid (Divine Oneness) of Allah. 


تفسير الرازي
 رابعها: أن هذا إشارة إلى تقرير التوحيد، ووجهه هو كأنه تعالى قال: يا أيها الغافل لا يمكنك أن تخرج بذهنك عن أقطار السموات والأرض فإذا أنت أبداً تشاهد دليلاً من دلائل الوحدانية، ثم هب أنك تنفذ من أقطار السموات والأرض، فاعلم أنك لا تنفذ إلا بسلطان تجده خارج السموات والأرض قاطع دال على وحدانيته تعالى والسلطان هو القوة الكاملة.

Tabari:
Sultan means authorization source or competent authority.

The verse means that there is no way anyone can give aid to the Human and the Jinn to escape the death, and once death comes to them they cannot find any sanctuary to escape to, and if they tried to find a way out of the heavens and the earth Allah shall take them with death.

The best meaning for Sultan is an argument or Bayan (See above), because this is what the word Sultan means in the language of the Arab. Moreover it means when a king conquered/entered a dominion he is in control since control indicates regal argumentation of a ruler as well.

جامع البيان في تفسير القران(الطبري)   
حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، في قوله: بسُلْطانٍ قال: بحجة
وأولى الأقوال في ذلك بالصواب قول من قال: معنى ذلك: إلا بحجة وبينة، لأن ذلك هو معنى السلطان في كلام العرب، وقد يدخل الملك في ذلك، لأن الملك حجة.
حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: أخبرنا عبيد، قال: سمعت الضحاك يقول: يا مَعْشَرَ الجِنّ والإنْسِ... الآية، يعني بذلك أنه لا يجيرهم أحد من الموت، وأنهم ميتون لا يستطيعون فرارا منه، ولا محيصا، لو نفذوا أقطار السموات والأرض كانوا في سُلطان الله، ولأخذهم الله بالموت.
حدثني محمد بن سعد، قال: ثني أبي، قال: ثني أبي، قال: ثني أبي، عن أبيه، عن ابن عباس، في قوله: يا مَعَشَرَ الجِنّ والإنْسِ إنِ اسْتَطَعْتُم أن تَنْفُذُوا مِن أقْطارِ السَّمَوَاتِ والأرْضِ فانْفُذُوا لا تَنْفُذُونَ إلاَّ بسُلْطانٍ يقول: إن استطعتم أن تعلموا ما في السموات والأرض فاعلموه، لن تعلموه إلا بسلطان، يعني البينة من الله جلّ ثناؤه.




Dara: The barrier cannot be penetrated! Not from this world to the other! Nor from here to there! But the Human Wujud (Being) immixed with Qur'an forms a pupil i.e. Insān Kāmil who can perforate the barrier, a penetration from there to here, by the force of Rahma (Divine Mercy), a pupil staring at the Divine Nonce, not remembering the past, not worrying about the future, but drowning within the Nur (Divine Light) of, Al-Ladhi (That Which) is most beautiful, timeless and everlasting, the Divine Beauty that reminds the man what he forgot i.e. The Unforgettable Ar-Rahman!





© 2006-2002,  Dara O. Shayda  and Ahmad Bukhari