Surah Rahman in Arabic with English Transliteration and Translation

55. Ar-Rahman (The Most Gracious) – الرحمن

Ar-Rahman is the 55th surah (chapter) of The Holy Qur’an. It consists of 78 ayat (verses) that were revealed in Mecca and Medina.


ALTHOUGH most of the commentators regard this surah as a Meccan revelation, Zamakhshari and (among the later scholars) Suyuti ascribe it to the Medina period. Baydawi leaves the question open, and adds that parts of it may have been revealed before and parts after the Prophet’s hijrah to Medina. Some authorities are of the opinion that it followed immediately upon Surah Ar-Ra’d (“Thunder”): an opinion which is not very helpful since that surah, too, cannot be assigned to either of the two periods with any degree of certainty.

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْمِ

Surah Ar-Rahman Ayat 1

الرَّحْمَٰنُ

Ar Rahmaan

1. THE MOST GRACIOUS


Surah Ar-Rahman Ayat 2

عَلَّمَ الْقُرْآنَ

‘Allamal Quran

2. has imparted this Qur’an [unto man].


Surah Ar-Rahman Ayat 3

خَلَقَ الْإِنْسَانَ

Khalaqal insaan

3. He has created man:


Surah Ar-Rahman Ayat 4

عَلَّمَهُ الْبَيَانَ

‘Allamahul bayaan

4. He has imparted unto him articulate thought and speech.1


1 The term al-bayan—denoting “the means whereby a thing is [intellectually] circumscribed and made clear” (Raghib)—applies to both thought and speech inasmuch as it comwises the faculty of making a
thing or an idea apparent to the mind and conceptually distinct from other things or ideas, as well as the
power to express this cognition clearly in spoken or written language (Taj al-‘Arus): hence, in the above context, “articulate thought and speech”, recalling the “knowledge of all the names” (i.e., the faculty of conceptual thinking) with which man is endowed (see Al-Baqarah [2]: 31 and the corresponding note 23).


Surah Ar-Rahman Ayat 5

الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ

Ashshamsu walqamaru bihusbaan

5. [At His behest] the sun and the moon run their appointed courses;2


2 Lit., “according to a definite reckoning”.


Surah Ar-Rahman Ayat 6

وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ

Wannajmu washshajaru yasjudan

6. [before Him] prostrate themselves the stars and the trees.


Surah Ar-Rahman Ayat 7

وَالسَّمَاءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ

Wassamaaa’a rafa’ahaa wa wada’al Meezan

7. And the skies has He raised high, and has devised [for all things] a measure,3 


3 The noun mizan, usually denoting a “balance”, has here the more general connotation of “measure” or
“measuring” by any means whatsoever (Zamakhshari), in both the concrete and abstract senses of the word. (Cf. also the parabolic use of the term mizan in Ash-Shura [42]: 17 and Al-Hadid [57]: 25.)


Surah Ar-Rahman Ayat 8

أَلَّا تَطْغَوْا فِي الْمِيزَانِ

Allaa tatghaw fil meezaan

8. so that you [too, O men,] might never transgress the measure [of what is right): 


Surah Ar-Rahman Ayat 9

وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيزَانَ

Wa aqeemul wazna bilqisti wa laa tukhsirul meezaan

9. weigh, therefore, [your deed] with equity, and cut not the measure short!


Surah Ar-Rahman Ayat 10

وَالْأَرْضَ وَضَعَهَا لِلْأَنَامِ

Wal arda wada’ahaa lilanaam

10. And the earth has He spread out for all living beings,


Surah Ar-Rahman Ayat 11

فِيهَا فَاكِهَةٌ وَالنَّخْلُ ذَاتُ الْأَكْمَامِ

Feehaa faakihatunw wan nakhlu zaatul akmaam

11. with fruit thereon, and palm trees with sheathed clusters [of dates],


Surah Ar-Rahman Ayat 12

وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ

Walhabbu zul ‘asfi war Raihaan

12. and grain growing tall on its stalks, and sweet-smelling plants.


Surah Ar-Rahman Ayat 13

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ

Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan

13. Which, then, of your Sustainer’s powers can you disavow?4


4 The majority of the classical commentators interpret the dual form of address appearing in this phrase—rabbikuma (“the Sustainer of you two”) and tukadhdhiban (“do you [or “can you”] two disavow”)—as
relating to the worlds of men and of the “invisible beings” (jinn—see Appendix On The Term And Concept Of Jinn); but the most obvious explanation (mentioned, among others, by Razi) is that it refers to the two categories of human beings, men and women, to both of whom the Qur’an is addressed. The plural noun ala’, rendered by me as “powers”, signifies literally “blessings” or “bounties”; but as the above refrain, which is repeated many times in this surah, bears not only on the bounties which God bestows on His creation but, more generally, on all manifestations of His creativeness and might, some of the earliest commentators—e.g., Ibn Zayd, as quoted by Tabari—regard the term ala’, in this context, as synonymous with qudrah (“power” or “powers”).


Surah Ar-Rahman Ayat 14

خَلَقَ الْإِنْسَانَ مِنْ صَلْصَالٍ كَالْفَخَّارِ

Khalaqal insaana min salsaalin kalfakhkhaar

14. He has created man out of sounding clay, like pottery,5


5 See Surah Al-Hijr [15]: 26 and the corresponding note 24.


Surah Ar-Rahman Ayat 15

وَخَلَقَ الْجَانَّ مِنْ مَارِجٍ مِنْ نَارٍ

Wa khalaqal jaaan mim maarijim min naar

15. whereas the invisible beings He has created out of a confusing flame of fire.6


6 Cf. Al-Hijr [15]: 27—”the fire of scorching winds (nar as-samum)”—thus stressing their non-corporeal origin and composition. The significance of the term jinn (“invisible beings”) has been touched upon briefly in note 86 on Al-An’am [6]: 100 and note 67 on As-Saffat [37]: 158; for a more detailed explanation. see Appendix On The Term And Concept Of Jinn.


Surah Ar-Rahman Ayat 16

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ

Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan

16. Which, then, of your Sustainer’s powers can you disavow?


Surah Ar-Rahman Ayat 17

رَبُّ الْمَشْرِقَيْنِ وَرَبُّ الْمَغْرِبَيْنِ

Rabbul mashriqayni wa Rabbul maghribayn

17. [He is] the Sustainer of the two farthest points of sunrise, and the Sustainer of the two farthest points of sunset.7


7 I.e., of the extreme points of sunrise and sunset in summer and in winter (see As-Saffat [37]: 5 and Al-Ma’arij [70]: 40), including “all that is between them”: a metonym for God’s being the Ultimate Cause of the orbital movement within the universe.


Surah Ar-Rahman Ayat 18

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ

Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan

18. Which, then, of your Sustainer’s powers can you disavow?


Surah Ar-Rahman Ayat 19

مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ

Marajal bahrayni yalta qiyaan

19. He has given freedom to the two great bodies of water, so that they might meet:


Surah Ar-Rahman Ayat 20

بَيْنَهُمَا بَرْزَخٌ لَا يَبْغِيَانِ

Bainahumaa barzakhul laa yabghiyaan

20. [yet] between them is a barrier which they may not transgress.8


8 See Al-Furqan [25]: 53 and the corresponding notes 41 and 42.


Surah Ar-Rahman Ayat 21

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ

Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan

21. Which, then, of your Sustainer’s powers can you disavow?


Surah Ar-Rahman Ayat 22

يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَالْمَرْجَانُ

Yakhruju minhumal lu ‘lu u wal marjaan

22. dut of these two [bodies of water] come forth pearls, both great and small.


Surah Ar-Rahman Ayat 23

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ

Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan

23. Which, then, of your Sustainer’s powers can you disavow?


Surah Ar-Rahman Ayat 24

وَلَهُ الْجَوَارِ الْمُنْشَآتُ فِي الْبَحْرِ كَالْأَعْلَامِ

Wa lahul jawaaril mun sha’aatu fil bahri kal a’laam

24. And His are the lofty ships that sail like [floating] mountains through the seas.9


9 Lit., “in the sea like mountains”. The reference to ships as “belonging to God” is meant to stress the God-given nature of man’s intelligence and inventiveness—a reflection of God’s’ creative powers—which expresses itself in all that man is able to produce. (See also Surah Ash-Shura [42]: 32-34 and the corresponding notes.)


Surah Ar-Rahman Ayat 25

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ

Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan

25. Which, then, of your Sustainer’s powers can you disavow?


Surah Ar-Rahman Ayat 26

كُلُّ مَنْ عَلَيْهَا فَانٍ

Kullu man ‘alaihaa faan

26. All that lives on earth or in the heavens10 is bound to pass away:


10 Lit., “Everyone who is upon it”, i.e., on earth and/or, according to Ibn Kathir, in the heavens—since the pronoun in ‘alayha apparently relates to the whole universe.


Surah Ar-Rahman Ayat 27

وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ

Wa yabqaa wajhu rabbika zul jalaali wal ikraam

27. but forever will abide thy Sustainer’s Self,11 full of majesty and glory.


11 Lit., “face”, or “countenance”, a term used metonymically in classical Arabic to denote the “self” or “whole being” of a person—in this case, the essential Being, or Reality, of God. Cf. also Al-Qasas [28]: 88, “Everything isbound to perish, save His [eternal] Self”.


Surah Ar-Rahman Ayat 28

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ

Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan

28. Which, then, of your Sustainer’s powers can you disavow?


Surah Ar-Rahman Ayat 29

يَسْأَلُهُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ

Yas’aluhoo man fissamaawaati walard; kulla yawmin huwa fee shaan

29. On Him depend all creatures12 in the heavens and on earth; [and] every day He manifests Himself in yet another [wondrous] way.


12 Lit., “Him does ask [or “of Him does beg”] whoever is …”, etc.: i.e.; all depend on Him for their safety and sustenance.


Surah Ar-Rahman Ayat 30

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ

Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan

30. Which, then, of your Sustainer’s powers can you disavow?


Surah Ar-Rahman Ayat 31

سَنَفْرُغُ لَكُمْ أَيُّهَ الثَّقَلَانِ

Sanafrughu lakum ayyuhas saqalaan

31. [ONE DAY] We shall take you to task,13 O you sin-laden two!14


13 Lit., “We shall apply Ourselves to you”.

14 I.e., “you sin-laden men and women” (see note 4 above). According to an interpretation quoted by Razi, the designation thaqalan (the dual form of thaqal, “a thing of weight”) signifies that both these categories of human beings are liable to, and therefore burdened. with, sinning.


Surah Ar-Rahman Ayat 32

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ

Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan

32. Which, then, of your Sustainer’s powers can you disavow?


Surah Ar-Rahman Ayat 33

يَا مَعْشَرَ الْجِنِّ وَالْإِنْسِ إِنِ اسْتَطَعْتُمْ أَنْ تَنْفُذُوا مِنْ أَقْطَارِ السَّمَاوَاتِ وَالْأَرْضِ فَانْفُذُوا ۚ لَا تَنْفُذُونَ إِلَّا بِسُلْطَانٍ

Yaa ma’sharal jinni wal insi inis tata’tum an tanfuzoo min aqtaaris samaawaati wal ardi fanfuzoo; laa tanfuzoona illaa bisultaan

33. O you who live in close communion with [evil] invisible beings and humans!15 If you [think that you] can pass beyond the regions of the heavens and the earth,16 pass beyond them! [But] you cannot pass beyond them, save by a sanction [from God]!17


15 For an explanation of this rendering of ma’shar al-jinn wa-‘l-ins, see note 112 on the first paragraph of Al-An’am [6]: 128.

16 I.e., in order to escape God’s judgment and chastisement.

17 I.e., “unless He wills to reprieve you”: cf. the last paragraph of Al-An’am [6]: 128 and the corresponding note 114.


Surah Ar-Rahman Ayat 34

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ

Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan

34. Which, then, of your Sustainer’s powers can you disavow?


Surah Ar-Rahman Ayat 35

يُرْسَلُ عَلَيْكُمَا شُوَاظٌ مِنْ نَارٍ وَنُحَاسٌ فَلَا تَنْتَصِرَانِ

Yursalu ‘alaikumaa shuwaazum min naarinw-wa nuhaasun falaa tantasiraan

35. A flash of fire will be let loose upon you, and smoke, and you will be left without succour!


Surah Ar-Rahman Ayat 36

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ

Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.

36. Which, then, of your Sustainer’s powers can you disavow?


Surah Ar-Rahman Ayat 37

فَإِذَا انْشَقَّتِ السَّمَاءُ فَكَانَتْ وَرْدَةً كَالدِّهَانِ

Fa-izan shaqqatis samaaa’u fakaanat wardatan kaddihaan

37. And when the sky is rent asunder and becomes red like [burning] oil.18


18 This is one of several legitimate interpretations of the term dihan (see Tabari); another is “freshly tanned [or “red”] leather”, synonymous with adim (Zamakhshari); and yet another, “dregs of oliveoil” (Raghib). All these interpretations have one idea in common—namely, the sudden and surprising change (or changes) of colour to which the sky will be subject at the Last Hour.


Surah Ar-Rahman Ayat 38

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ

Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.

38. which, then, of your Sustainer’s powers can you disavow?


Surah Ar-Rahman Ayat 39

فَيَوْمَئِذٍ لَا يُسْأَلُ عَنْ ذَنْبِهِ إِنْسٌ وَلَا جَانٌّ

Fa-yawma’izil laa yus’alu ‘an zambiheee insunw wa laa jaann

39. For on that Day neither man nor invisible being will be asked about his sins.19


19 I.e., the sinners “will find all that they ever wrought [now] facing them” (Al-Kahfi [18]: 49), and “their own tongues and hands and feet will bear witness against them by [recalling] all that they did” (An-Nur [24]: 24).


Surah Ar-Rahman Ayat 40

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ

Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.

40. Which, then, of your Sustainer’s powers can you disavow?


Surah Ar-Rahman Ayat 41

يُعْرَفُ الْمُجْرِمُونَ بِسِيمَاهُمْ فَيُؤْخَذُ بِالنَّوَاصِي وَالْأَقْدَامِ

Yu’raful mujrimoona biseemaahum fa’yu’khazu binna waasi wal aqdaam

41. All who were lost in sin shall by their marks be known, and shall by their forelocks and their feet be seized!20


20 This is an allusion to their utter humiliation and disgrace. When the ancient Arabs wanted to stress someone’s subjection to another person, they would say, “His forelock is in the hand of so-and-so.” (See also Surah Al-‘Alaq [96]: 15-16 and the corresponding note 8.)


Surah Ar-Rahman Ayat 42

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ

Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.

42. Which, then, of your Sustainer’s powers can you disavow?


Surah Ar-Rahman Ayat 43

هَٰذِهِ جَهَنَّمُ الَّتِي يُكَذِّبُ بِهَا الْمُجْرِمُونَ

Haazihee jahannamul latee yukazzibu bihal mujrimoon

43. This will be the hell which those who are lost in sin [now] call a lie:


Surah Ar-Rahman Ayat 44

يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ آنٍ

Yatoofoona bainahaa wa baina hameemim aan

44. between it and [their own] burning-hot despair will they wander to and fro!21


21 For my rendering of hamim as “burning despair”, see note 62 on the last sentence of Al-An’am [6]: 70. The allegorical nature of all Qur’anic descriptions of “rewards” and “punishments” in the hereafter is clearly hinted at in the phrasing of the above verse, which speaks of the sinners’ “wandering to and fro” between hell and burning despair (baynaha wa-bayna hamim)—i.e., tossed between factual suffering and the despair of vain regrets.


Surah Ar-Rahman Ayat 45

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ

Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.

45. Which, then, of your Sustainer’s powers can you disavow?


Surah Ar-Rahman Ayat 46

وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ

Wa liman khaafa maqaama rabbihee jannataan

46. BUT FOR THOSE who of their Sustainer’s Presence stand in fear, two gardens [of paradise are readied]22


22 I.e., two kinds of paradise, to be experienced simultaneously. Various interpretations are advanced on this score by the classical commentators: e.g., “a paradise for their doing of good deeds, and another paradise for their avoidance of sins” (Zamakhshari); or a paradise that “will comprise both spiritual and physical joys, [so that it will seem] as if it were two paradises” (Razi). Finally, one might conclude that the pointed reference to the “two gardens” of paradise contains—like the preceding reference to the sinners—wandering between hell and burning despair”—a pointed allusion to the allegorical character of all descriptions of the life to come, as well as to the inexpressible intensity (or multiplication) of all imaginable and unimaginable sensations in that afterlife. The subsequent descriptions of the joys of paradise must be understood in the same symbolic light.


Surah Ar-Rahman Ayat 47

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ

Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.

47. which, then, of your Sustainer’s powers can you disavow?—


Surah Ar-Rahman Ayat 48

ذَوَاتَا أَفْنَانٍ

Zawaataaa afnaan

48. [two gardens] of many wondrous hues.23


23 According to Tabari, the noun fann (lit., “mode” or “manner”) is in this case synonymous with lawn (“colour” or “hue”). Afnan is a double plural, and hence denotes “many hues”; and since—as pointed out in the Taj al-‘Arus—one of the several accepted meanings of fann is “a wonderful thing”, afnan can also be understood as many wonderful things”. The rendering adopted by me combines both these interpretations.

As regards the indescribable nature of what is termed “paradise”, see As-Sajdah [32]: 17 and the corresponding note 15.


Surah Ar-Rahman Ayat 49

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ

Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.

49. Which, then, of your Sustainer’s powers can you disavow?


Surah Ar-Rahman Ayat 50

فِيهِمَا عَيْنَانِ تَجْرِيَانِ

Feehimaa ‘aynaani tajriyaan

50. In [each of] these two [gardens] two springs will flow.24


24 The “two springs” of paradise call to mind the “two seas” spoken of in Al-Kahf [18]: 60-61, which, according to Baydawi, symbolize the two sources or streams of knowledge accessible to man: the one obtained through the observation and intellectual analysis of external phenomena (‘ilm az-zahir), and the other through inward, mystic insight (‘ilm al-batin).


Surah Ar-Rahman Ayat 51

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ

Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.

51. Which, then; of your Sustainer’s powers can you disavow?


Surah Ar-Rahman Ayat 52

فِيهِمَا مِنْ كُلِّ فَاكِهَةٍ زَوْجَانِ

Feehimaa min kulli faakihatin zawjaan

52. In [each of] these two will two kinds of every fruit be [found].24


25 Zamakhshari: “a kind that is known and a kind that is strange (gharib)”—i.e., cognitions or sensations that are imaginable on the basis of our experiences in the present life, and such as are, as yet, unimaginable to us, and can, therefore, be only hinted at by means of symbols or allegories, Regarding the concept of “allegory” as such, see Al ‘Imran [3]: 7 and the corresponding note 8.


Surah Ar-Rahman Ayat 53

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ

Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.

53. Which, then, of your Sustainer’s powers can you disavow?


Surah Ar-Rahman Ayat 54

مُتَّكِئِينَ عَلَىٰ فُرُشٍ بَطَائِنُهَا مِنْ إِسْتَبْرَقٍ ۚ وَجَنَى الْجَنَّتَيْنِ دَانٍ

Muttaki’eena ‘alaa furushim bataaa’inuhaa min istabraq; wajanal jannataini daan

54. [In such a paradise the blest will dwell,] reclining upon carpets lined with rich brocade;26 and the fruit of both these gardens will be within easy reach.


26 Cf. Al-Kahf [18]: 31 and the corresponding note 41. The “reclining upon carpets” (or “upon couches” in Al-Kahf [18]: 31) is a symbol of utter restfulness and peace of mind. The mention of the “carpets” of paradise being lined with rich brocade is perhaps meant to convey the idea that—just as the lining of a carpet is, as a rule, invisible—the beauty of paradise has nothing to do with outward show, being of an inner, spiritual nature (Razi). This concept appears already in an earlier interpretation, quoted by Zamakhshari, according to which the “carpets” spoken of here consist of light.


Surah Ar-Rahman Ayat 55

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ

Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.

55. Which, then, of your Sustainer’s powers can you disavow?


Surah Ar-Rahman Ayat 56

فِيهِنَّ قَاصِرَاتُ الطَّرْفِ لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ

Feehinna qaasiratut tarfi lam yatmishunna insun qablahum wa laa jaaann

56. In these [gardens] will be mates of modest gaze, whom neither man nor invisible being will have touched ere then.27


27 See Al-Waqi’ah [56]: 35-36 and the corresponding note 14. As regards the expression qasirat at-tarf (lit., “such as restrain their gaze”), see note 46 on Sad [38]: 52, the earliest Qur’anic instance of this expression.


Surah Ar-Rahman Ayat 57

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ

Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.

57. Which, then, of your Sustainer’s powers can you disavow?


Surah Ar-Rahman Ayat 58

كَأَنَّهُنَّ الْيَاقُوتُ وَالْمَرْجَانُ

Ka annahunnal yaaqootu wal marjaan

58. [When you are promised splendours] as though [of] rubies and [of] pearls—


Surah Ar-Rahman Ayat 59

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ

Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.

59. which, then, of your Sustainer’s powers can you disavow?


Surah Ar-Rahman Ayat 60

هَلْ جَزَاءُ الْإِحْسَانِ إِلَّا الْإِحْسَانُ

Hal jazaaa’ul ihsaani illal ihsaan

60. Could the reward of good be aught but good?


Surah Ar-Rahman Ayat 61

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ

Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.

61. Which, then, of your Sustainer’s powers can you disavow?


Surah Ar-Rahman Ayat 62

وَمِنْ دُونِهِمَا جَنَّتَانِ

Wa min doonihimaa jannataan

62. And besides those two will be yet two [other] gardens28


28 Most of the commentators assume—not very convincingly—that the “two other gardens” are those to which believers of lesser merit will attain. As against this weak and somewhat arbitrary interpretation, it seems to me that the juxtaposition of “two other gardens” with the “two” previously mentioned is meant to convey the idea of infinity in connection with the concept of paradise as such: gardens beyond gardens beyond gardens in an endless vista, slightly varying in description, but all of them symbols of supreme bliss.


Surah Ar-Rahman Ayat 63

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ

Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.

63. which, then, of your Sustainer’s powers can you disavow?—


Surah Ar-Rahman Ayat 64

مُدْهَاۤمَّتٰنِۚ

Mudhaaammataan

64. two [gardens] of the deepest green.29 


29 I.e., by reason of abundant watering (Taj al-‘Arus). It is to be noted that the adjective “green” is often used in the Qur’an to indicate ever-fresh life: e.g., the “green garments” which the inmates of paradise will wear (Al-Kahfi [18]: 31 and Al-Insan [76]: 21), or the “green meadows” upon which they will recline (cf. verse 76 of the present surah).


Surah Ar-Rahman Ayat 65

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ

Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.

65. Which, then, of your Sustainer’s powers can you disavow?


Surah Ar-Rahman Ayat 66

فِيهِمَا عَيْنَانِ نَضَّاخَتَانِ

Feehimaa ‘aynaani nad daakhataan

66. In [each of] these two [gardens] will two springs gush forth.


Surah Ar-Rahman Ayat 67

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ

Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.

67. Which, then, of your Sustamer’s powers can you disavow?


Surah Ar-Rahman Ayat 68

فِيهِمَا فَاكِهَةٌ وَنَخْلٌ وَرُمَّانٌ

Feehimaa faakihatunw wa nakhlunw wa rummaan

68. In both of them will be [all kinds of] fruit, and date-palms and pomegranates.


Surah Ar-Rahman Ayat 69

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ

Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.

69. Which, then, of your Sustainer’s powers can you disavow?


Surah Ar-Rahman Ayat 70

فِيهِنَّ خَيْرَاتٌ حِسَانٌ

Feehinna khairaatun hisaan

70. In these [gardens] will be [all] things most excellent and beautiful.


Surah Ar-Rahman Ayat 71

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ

Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.

71. Which, then, of your Sustainer’s powers can you disavow?


Surah Ar-Rahman Ayat 72

حُورٌ مَقْصُورَاتٌ فِي الْخِيَامِ

Hoorum maqsooraatun fil khiyaam

72. [There the blest will live with their] companions pure30 and modest, in pavillions [splendid]—


30 For this rendering of the plural noun hur (which is both masculine and feminine), see note 8 on Al-Waqi’ah [56]: 22, the earliest occurrence of this term in the Qur’an; also note 13 on Al-Waqi’ah [56]: 34.


Surah Ar-Rahman Ayat 73

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ

Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.

73. which, then, of your Sustainer’s powers can you disavow?


Surah Ar-Rahman Ayat 74

لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ

Lam yatmis hunna insun qablahum wa laa jaaann

74. [companions] whom neither man nor invisible being will have touched ere then.


Surah Ar-Rahman Ayat 75

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ

Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.

75. Which, then, of your Sustainer’s powers can you disavow?


Surah Ar-Rahman Ayat 76

مُتَّكِئِينَ عَلَىٰ رَفْرَفٍ خُضْرٍ وَعَبْقَرِيٍّ حِسَانٍ

Muttaki’eena ‘alaa rafrafin khudrinw wa ‘abqariyyin hisaan

76. [In such a paradise will they dwell,] reclining upon meadows green and carpets rich in beauty.


Surah Ar-Rahman Ayat 77

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ

Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan.

77. Which, then, of your Sustainer’s powers can you disavow?


Surah Ar-Rahman Ayat 78

تَبَارَكَ اسْمُ رَبِّكَ ذِي الْجَلَالِ وَالْإِكْرَامِ

Tabaarakasmu Rabbika Zil-Jalaali wal-Ikraam

78. HALLOWED be thy Sustainer’s name, full of majesty and glory!


Sesuai versi The Message of the Quran oleh Muhammad Asad