Bismillah ir-Rahman ir-Rahim.

Verse 55:1 – The Merciful

55:1a:

الرَّحْمَٰنُ

The Most Merciful (Ar-Raḥmānu, আর-রহমান; r-ḥ-m / র-হ-ম – to have mercy, compassion // Raḥmān // Cognate: Hebrew: raḥămîm "mercy")

Linguistic Gloss:

The-Merciful [Ar-Raḥmān: intensive form from r-ḥ-m, indicating an all-encompassing, intrinsic quality of mercy; cf. Hebrew raḥămîm].

Tafsīr 55:1: The Divine Name as Source

Ṭabarī views "Ar-Raḥmān" as the Sūrah's thematic core, a divine attribute from which all subsequent blessings emanate. Ibn Kathīr notes its singularity as a stand-alone verse, establishing God's mercy as the foundational principle before mentioning creation or revelation. Sufis, like al-Qushayrī, interpret it as the essential divine nature, the source of all existence (wujūd). This name is central to the Qur'ān's opening (1:1), linked to the Throne (20:5), and invoked for aid (17:110). The Prophet ﷺ emphasized, "Ar-Raḥmān had mercy on the merciful ones" (Tirmidhī). This Meccan Sūrah counters polytheist rejection of this specific divine name (25:60). Parallels Psalm 103:8 declaring "The LORD is merciful and gracious," and echoes Mesopotamian hymns to deities embodying cosmic benevolence.

Verse 55:2 – Divine Instruction

55:2a:

عَلَّمَ الْقُرْآنَ

Taught the Qur'ān (allama l-qur'āna, ‘আল্লামাল ক্বুরআনা; -l-m / ‘অ-ল-ম – to know, teach // allama* // Cognate: Hebrew: *ālam "to be hidden" [semantic shift to 'specialized knowledge']; q-r-ʾ / ক-র-’ – to recite, gather // qur'ān // Cognate: Syriac: qeryānā "scripture reading")

Linguistic Gloss:

He taught the-Recitation [allama: intensive form of -l-m "to know," implying profound, repeated instruction; qur'ān from q-r-ʾ "to gather/recite," hence a compiled recitation; cf. Syriac qeryānā].

Tafsīr 55:2: Revelation as Primary Mercy

Ibn `Abbās, as cited by Ṭabarī, states this verse means Allah taught Muḥammad ﷺ the Qur'ān. Al-Qurṭubī argues the greatest mercy of Ar-Raḥmān is the divine guidance of the Qur'ān, preceding even the creation of man in the verse order to highlight its primacy. This connects to 16:89 where the book is an "explanation of all things," 17:9 guiding to what is "most upright," and 96:4-5 where God teaches by the pen. The Prophet ﷺ said, "The best of you are those who learn the Qur'ān and teach it" (Bukhārī). Revealed in Mecca, this verse established the divine source of the revelation. It parallels Deuteronomy 4:10, "I will let them hear my words," and Wisdom of Solomon 7:25-26, depicting wisdom as an "emanation of the glory of the Almighty."

Verse 55:3 – Human Creation

55:3a:

خَلَقَ الْإِنسَانَ

Created man (khalaqa l-insāna, খলাক্বল ইনসানা; kh-l-q / খ-ল-ক – to create, measure // khalaqa // Cognate: Aramaic: khəlāq "portion, destiny"; ʾ-n-s / ’-ন-স – to be sociable, familiar // insān // Cognate: Hebrew: ʾĕnōš "man")

Linguistic Gloss:

He created the-man [khalaqa: creation ex nihilo or shaping from existing matter; insān from ʾ-n-s, highlighting social nature, or from nasīya "to forget," denoting human fallibility; cf. Hebrew ʾĕnōš].

Tafsīr 55:3: The Gift of Existence

Exegetes unanimously agree this refers to the creation of Adam, and by extension, all humanity. Ibn Kathīr connects this act directly to the preceding verses: Ar-Raḥmān, in His mercy, taught the Qur'ān for the man He created. The sequence underscores that human existence is purposeful, intended to receive and act upon divine guidance. This act of creation is a core theme, detailed in 15:26 (from sounding clay), 32:7 (perfecting creation), and 95:4 (in the best of forms). The Prophet ﷺ confirmed, "All of you are from Adam, and Adam was from dust" (Tirmidhī). This parallels Genesis 1:27, "So God created mankind in his own image," and mirrors the Akkadian Epic of Atrahasis where humanity is created to serve the divine.

Verse 55:4 – Articulate Speech

55:4a:

عَلَّمَهُ الْبَيَانَ

Taught him clear expression (allamahu l-bayāna, ‘আল্লামাহুল বায়ানা; -l-m / ‘অ-ল-ম – to know, teach // allamahu* // Cognate: Hebrew: *ālam "to be hidden"; b-y-n / ব-য়-ন – to be clear, separate // bayān // Cognate: Akkadian: bīnu "to understand, discern")

Linguistic Gloss:

He taught him the-clear-expression [`allamahu: see 55:2; bayān from b-y-n, the ability to separate concepts and express them with clarity and eloquence; cf. Akkadian bīnu].

Tafsīr 55:4: The Faculty of Intellect

Al-Ṭabarī presents opinions that al-bayān refers to the ability to speak, understand, and discern between good and evil. Ibn Kathīr specifies it as the faculty of articulate speech that distinguishes humans from other creatures. For al-Rāzī, it is the intellectual capacity to grasp complex truths, making revelation intelligible. This gift complements creation (55:3) and enables engagement with the Qur'ān (55:2). It connects to 30:22 (diversity of tongues as a sign) and 96:5 (God taught man that which he knew not). The Prophet ﷺ said, "Indeed, in some forms of eloquence there is magic" (Bukhārī), acknowledging the power of speech. This concept parallels Proverbs 2:6, "For the LORD gives wisdom; from his mouth come knowledge and understanding."

Verse 55:5 – Celestial Order

55:5a:

الشَّمْسُ وَالْقَمَرُ

The sun and the moon (ash-shamsu wal-qamaru, আশ্-শামসু অল্-ক্বমারু; sh-m-s / শ-ম-স – sun // shams // Cognate: Hebrew: šemeš "sun" ; q-m-r / ক-ম-র – moon // qamar // Cognate: Ugaritic: qmr "lunar crescent")

55:5b:

بِحُسْبَانٍ

[move] by precise calculation (bi-ḥusvānin, বিহুস্বান; ḥ-s-b / হ-স-ব – to reckon, calculate // ḥusbān // Cognate: Ge'ez: ḥasaba "to think, compute")

Linguistic Gloss:

The-sun and-the-moon [shams/qamar: ancient Semitic terms, cf. Hebrew šemeš] by-a-reckoning [ḥusbān from ḥ-s-b, a precise, unalterable calculation or orbit; cf. Ge'ez ḥasaba].

Tafsīr 55:5: Cosmos by Calculation

This verse highlights the perfect, calculated order of the celestial bodies as a manifestation of divine mercy and power. Ibn `Abbās, as cited by Ṭabarī, explains they run in fixed orbits and calculated courses, never deviating. Ibn Kathīr emphasizes this precision as a sign for humanity to reflect upon the Creator's meticulous planning. This cosmic order serves practical purposes for humanity, as stated in 6:96 (for calculating time) and 10:5 (as signs and for counting the years). It echoes themes in 21:33, "all [celestial bodies] in an orbit are swimming." This parallels Jeremiah 31:35, "[He] who appoints the sun to shine by day, who decrees the moon and stars," and reflects the ancient Near Eastern awe at the predictability of celestial mechanics, often deified in Mesopotamian traditions.

Verse 55:6 – Terrestrial Submission

55:6a:

وَالنَّجْمُ وَالشَّجَرُ

And the stars and the trees (wan-najmu wash-shajaru, অননাজমু অশ্-শাজারু; n-j-m / ন-জ-ম – to appear, star // najm // Cognate: Akkadian: nāmu "constellation"; sh-j-r / শ-জ-র – to grow into a trunk, tree // shajar // Cognate: Syriac: sagra "shrub")

55:6b:

يَسْجُدَانِ

both prostrate (yasjudāni, ইয়াসজুদান; s-j-d / স-জ-দ – to prostrate, submit // yasjudāni // Cognate: [Cognate: none])

Linguistic Gloss:

And-the-star/plant and-the-tree [najm can mean star or a stemless plant, creating a terrestrial parallel with shajar "stemmed plant/tree"; cf. Akkadian nāmu] they-two-prostrate [yasjudāni: dual form of s-j-d, indicating willing submission to divine law].

Tafsīr 55:6: Universal Prostration

Exegetes offer two main interpretations for najm: stars (as in 53:1) or stemless plants. Al-Ṭabarī favors the latter, creating a botanical pair with shajar (trees), implying all flora submits to God. Ibn Kathīr acknowledges both views but highlights the broader theme: all creation, celestial and terrestrial, is in a state of submission (sujūd) to its Creator. This connects to 22:18, which explicitly lists the sun, moon, stars, mountains, trees, and animals as prostrating to Allah. The concept of innate submission (islām) of nature is central. This parallels Psalm 148:3,7-10, which calls upon the sun, moon, stars, sea creatures, and trees to praise the Lord, representing a poetic form of submission.

Verse 55:7 – Heaven and Balance

55:7a:

وَالسَّمَاءَ رَفَعَهَا

And the heaven He raised high (was-samā'a rafaahā, অস-সামা‘আ রফা‘আহা; s-m-w / স-ম-ও – to be high, heaven // *samā'* // Cognate: Akkadian: *šamû* "sky, heavens" ; r-f- / র-ফ-‘ – to raise, elevate // rafa`a // Cognate: [Cognate: none])

55:7b:

وَوَضَعَ الْمِيزَانَ

and He set the balance (wa waḍaa l-mīzāna, অঅদা‘আল মীযানা; w-ḍ- / ও-দ-‘ – to place, set down // waḍa`a // Cognate: [Cognate: none] ; w-z-n / ও-য-ন – to weigh, balance // mīzān // Cognate: Aramaic: mōznā "scales")

Linguistic Gloss:

And-the-highness He-raised-it [samā' from s-m-w "to be high"; cf. Akkadian šamû] and-He-placed the-instrument-of-weighing [mīzān: from w-z-n, an instrument noun denoting the scales or the abstract concept of balance/justice; cf. Aramaic mōznā].

Tafsīr 55:7: Cosmic and Moral Balance

Here, the physical raising of the heavens is immediately linked with the establishment of al-mīzān (the balance). Classical commentators like al-Qurṭubī interpret "the balance" both literally as justice and fairness in human dealings and metaphorically as the perfect equilibrium and order in the cosmos. Raising the sky represents divine power; setting the balance represents divine wisdom and justice. This cosmic balance is a prerequisite for universal order, connecting to 42:17 (He sent down the Book and the balance) and 57:25 (We sent messengers with the balance). This establishes a direct link between cosmic order and social justice. This concept parallels Proverbs 11:1, "The LORD detests dishonest scales, but accurate weights find favor with him," and echoes the Egyptian concept of Ma'at, the cosmic principle of truth, balance, and order.

Verse 55:8 – Transgression Prohibited

55:8a:

أَلَّا تَطْغَوْا

That you not transgress (allā taṭghaw, আল্লা তাতগও; ṭ-gh-y / ত-গ-য় – to transgress, exceed limits // taṭghaw // Cognate: [Cognate: none])

55:8b:

فِي الْمِيزَانِ

within the balance (fi l-mīzāni, ফিল মীযান; f-ī / ফ-ঈ – in, within // fī // Cognate: Ugaritic: p- "in, at" ; w-z-n / ও-য-ন – to weigh, balance // mīzān // Cognate: Aramaic: mōznā "scales")

Linguistic Gloss:

So-that-not you(pl.)-exceed-limits [taṭghaw from ṭ-gh-y, the root for ṭāghūt or tyrant, meaning to rebel against established bounds] in the-balance [mīzān: see 55:7].

Tafsīr 55:8: Maintaining the Balance

This verse clarifies the purpose of the divinely established balance (al-mīzān): it is a standard for humanity, commanding them not to transgress. Al-Ṭabarī explains this as a prohibition against injustice, cheating, and exceeding the bounds of truth in all affairs. The cosmic balance set by God (55:7) becomes the paradigm for human moral and social conduct. The command connects physical cosmic order to ethical human responsibility. This theme is reinforced in 83:1-3 (Woe to the defrauders), 6:152 (give full measure and weight in justice), and 17:35 (weigh with an even balance). The Prophet ﷺ warned against injustice, stating it would be "darknesses on the Day of Resurrection" (Bukhārī). The principle mirrors Leviticus 19:36, "Use honest scales and honest weights."

Verse 55:9 – Justice Enjoined

55:9a:

وَأَقِيمُوا الْوَزْنَ

And establish weight (wa aqīmu l-wazna, অআক্বীমুল অযনা; q-w-m / ক-ও-ম – to stand, establish // aqīmū // Cognate: Hebrew: qûm "to rise, stand up" ; w-z-n / ও-য-ন – to weigh, balance // wazn // Cognate: Aramaic: mōznā "scales")

55:9b:

بِالْقِسْطِ

in justice (bil-qisṭi, বিল্-ক্বিস্ত্বি; q-s-ṭ / ক-স-ত – to be just, equitable // qisṭ // Cognate: Syriac: qusṭā "truth, justice")

55:9c:

وَلَا تُخْسِرُوا الْمِيزَانَ

and do not make deficient the balance (wa lā tukhsiru l-mīzāna, অলা তুখসিরুল মীযানা; kh-s-r / খ-স-র – to lose, diminish // tukhsirū // Cognate: [Cognate: none])

Linguistic Gloss:

And-stand-upright the-weight [aqīmū from q-w-m "to make stand," hence establish firmly; cf. Hebrew qûm] with-equity [qisṭ: precise, impartial justice; cf. Syriac qusṭā] and-do-not cause-loss-in the-balance [tukhsirū from kh-s-r "to lose," meaning to cause a deficit].

Tafsīr 55:9: The Command for Equity

This verse moves from the prohibition of transgression (55:8) to the positive command of establishing justice. Al-Qurṭubī explains aqīmū l-wazna bil-qisṭ as upholding fairness in every transaction and judgment. The repetition of the mīzān (balance) concept emphasizes its centrality. "Do not make the balance deficient" is a direct command against cheating in trade and, by extension, any form of injustice. This reinforces the principles in 4:58 (judge with justice) and 5:8 (be steadfast witnesses for Allah in justice). The Prophet ﷺ was known for his perfect honesty in trade before his prophethood. This command has a strong parallel in Deuteronomy 25:15, "You must have accurate and honest weights and measures," and echoes the principles of justice found in the Code of Hammurabi.

Verse 55:10 – Earth for All Creatures

55:10a:

وَالْأَرْضَ وَضَعَهَا

And the earth He has laid out (wal-arḍa waḍaahā, অল্-আরদ্বা অদা‘আহা; ʾ-r-ḍ / ’-র-দ – earth, land // *arḍ* // Cognate: Hebrew: *ʾereṣ* "earth, land" ; w-ḍ- / ও-দ-‘ – to place, set down // waḍa`a // Cognate: [Cognate: none])

55:10b:

لِلْأَنَامِ

for the creatures (lil-anāmi, লিল্-আনাম; ʾ-n-m / ’-ন-ম – [uncertain, possibly 'creatures'] // anām // Cognate: Syriac: ˁnāmā "flocks, peoples")

Linguistic Gloss:

And-the-earth He-placed-it [arḍ, the common Semitic term for earth, cf. Hebrew ʾereṣ] for-the-creatures [anām: a collective noun for all living beings, including humans, jinn, and animals; possibly related to Syriac ˁnāmā].

Tafsīr 55:10: A Habitable World

After describing the heavens and the abstract principle of balance, the Sūrah turns to the Earth. The term waḍa`ahā implies a deliberate act of making the earth stable and suitable for life. Ibn Kathīr notes that al-anām refers to all living creatures that inhabit the earth. This verse establishes the earth as a divinely prepared habitat, a mercy for all its inhabitants, not just humanity. This connects to 79:30 (He spread out the earth) and 15:19 (And the earth We have spread out and cast therein firmly set mountains). The idea of Earth as a provisioned abode parallels Genesis 1:29-30, where God gives plants as food for man and all animals, signifying a world designed to sustain life.

Verse 55:11 – Earth's Provisions (I)

55:11a:

فِيهَا فَاكِهَةٌ

Therein is fruit (fīhā fākihatun, ফীহা ফাকিহাতুন্; f-ī / ফ-ঈ – in, within // fīhā // Cognate: Ugaritic: p- "in, at" ; f-k-h / ফ-ক-হ – to be joyful, enjoy fruit // fākiha // Cognate: [Cognate: none])

55:11b:

وَالنَّخْلُ

and date-palms (wan-nakhlu, অননাখলু; n-kh-l / ন-খ-ল – date palm // nakhl // Cognate: Akkadian: nāḫallu "palm grove")

55:11c:

ذَاتُ الْأَكْمَامِ

having sheaths (dhātu l-akmāmi, যাতুল আকমা-ম; dh-w / য-ও – possessor of // dhātu // Cognate: [Cognate: none] ; k-m-m / ক-ম-ম – to cover, sheath // akmām // Cognate: [Cognate: none])

Linguistic Gloss:

In-it fruit [fākiha, from the root for delight, implying pleasure] and-the-date-palm [nakhl, a culturally vital tree; cf. Akkadian nāḫallu] possessor-of the-sheaths [akmām: plural of kimm, the spathe covering the palm blossoms before they fruit].

Tafsīr 55:11: The Bounty of Fruits

This verse begins detailing the specific provisions laid out on Earth. It mentions fākiha (fruit) generally and then specifies the date-palm (an-nakhl), a staple of Arabian life. Al-Ṭabarī explains dhātu l-akmām as having protective spathes that enclose the fruit clusters, highlighting the intricate design in creation. This bounty is a direct sign of God's provision and mercy. The mention of fruits as divine provision is common, connecting to 6:99 (gardens of grapevines and olives and pomegranates) and 36:34-35 (that they may eat of its fruit). This description of Earth's bounty parallels the description of the promised land in Deuteronomy 8:8 as "a land with...vines, fig trees and pomegranates."

Verse 55:12 – Earth's Provisions (II)

55:12a:

وَالْحَبُّ ذُو الْعَصْفِ

And grain having husk (wal-ḥabbu dhu l-aṣfi, অল্-হাব্বু যুল্ ‘আস্ফি; ḥ-b-b / হ-ব-ব – seed, grain // *ḥabb* // Cognate: Akkadian: *ubbu* "grain" ; -ṣ-f / ‘-স-ফ – straw, husk // `aṣf // Cognate: [Cognate: none])

55:12b:

وَالرَّيْحَانُ

and fragrant plants (war-rayḥānu, অররাইহা-ন; r-w-ḥ / র-ও-হ – to rest, smell sweet // rayḥān // Cognate: [Cognate: none])

Linguistic Gloss:

And-the-grain, possessor-of the-husk [ḥabb for grain, cf. Akkadian ubbu; `aṣf for the stalk/leaves used as fodder] and-the-sweet-smelling-plant [rayḥān from r-w-ḥ "spirit/scent," referring to any fragrant herb like basil or to sustenance in general].

Tafsīr 55:12: Sustenance and Fragrance

The verse continues the list of provisions with essential sustenance and aesthetic pleasure. Al-ḥabb refers to all types of grain that serve as staple foods, with *al-aṣf* being their stalks or husks, useful as animal fodder. *Ar-rayḥān* is interpreted by exegetes like Ibn Abbās as fragrant plants (like basil/myrtle) and by others like Mujāhid as sustenance or rizq itself. Together, they represent God's mercy in providing both essential nutrition and the pleasantries of life. This theme of provision is found in 80:27-31 (And cause grain to grow therein And grapes and clover...). This recalls Genesis 1:29, "I give you every seed-bearing plant on the face of the whole earth," and the fragrant plants are reminiscent of the spices of the Garden of Eden (Song of Solomon 4:14).

Verse 55:13 – The Central Question

55:13a:

فَبِأَيِّ آلَاءِ

So which of the favors (fa-bi-ayyiālā'i, ফাবিআইয়্যি আ-লা--ই; ʾ-y-y / ’-য়-য় – which, any // ayyi // Cognate: [Cognate: none] ; ʾ-l-y / ’-ল-য় – blessing, favor // ālā' // Cognate: Ugaritic: ỉl "power")

55:13b:

رَبِّكُمَا تُكَذِّبَانِ

of your Lord will you two deny? (rabbikumā tukadhdhibāni, রব্বিকুমা তুকাবিবান; r-b-b / র-ব-ব – lord, sustainer // rabb // Cognate: Hebrew: rab "great, master" ; k-dh-b / ক-য-ব – to lie, deny // tukadhdhibāni // Cognate: [Cognate: none])

Linguistic Gloss:

So-with-which-of the-favors [ālā': plural of ilā or alā, meaning powers or blessings, related to divine power, cf. Ugaritic ỉl] of-the-Lord-of-you-two do-you-two-deny? [rabbikumā and tukadhdhibāni are dual forms, addressing both humankind and the jinn].

Tafsīr 55:13: The Refrain of Gratitude

This is the Sūrah's central refrain, repeated 31 times. It serves as a direct challenge to both humans and jinn (ath-thaqalān). Following the enumeration of divine blessings—revelation, creation, intellect, cosmic order, justice, and earthly provisions—this rhetorical question demands acknowledgment. To deny (tukadhdhibāni) these favors is to deny their source. Al-Ṭabarī states it means to deny the reality of these blessings as gifts from God. According to a hadith, when the Prophet ﷺ recited this Sūrah to the jinn, they replied after this verse each time, "We do not deny any of Your favors, our Lord" (Tirmidhī). The question serves to punctuate the signs of God's mercy, demanding a response of gratitude and recognition, a theme found throughout Scripture (e.g., Psalm 107:8).

Verse 55:14 – Man's Earthly Origin

55:14a:

خَلَقَ الْإِنسَانَ

He created man (khalaqa l-insāna, খলাক্বল ইনসানা; kh-l-q / খ-ল-ক – to create, measure // khalaqa // Cognate: Aramaic: khəlāq "portion, destiny" ; ʾ-n-s / ’-ন-স – to be sociable, familiar // insān // Cognate: Hebrew: ʾĕnōš "man")

55:14b:

مِن صَلْصَالٍ

from sounding clay (min ṣalṣālin, মিন সল্স্বা-লিন্; ṣ-l-l / স-ল-ল – to ring, clatter // ṣalṣāl // Cognate: [Cognate: none])

55:14c:

كَالْفَخَّارِ

like pottery (kal-fakhkhāri, কাল্-ফাখ্খা-র; f-kh-r / ফ-খ-র – clay, pottery // fakhkhār // Cognate: Akkadian: paḫāru "potter")

Linguistic Gloss:

He-created the-man [see 55:3] from ringing-clay [ṣalṣāl: dry, rattling clay, derived from a root indicating a sharp sound] like the-pottery [fakhkhār: fired clay, something shaped and hardened by a potter; cf. Akkadian paḫāru].

Tafsīr 55:14: The Humble Origin of Humanity

This verse returns to the theme of human creation (55:3) but specifies the material. Ṣalṣāl is described by Ibn `Abbās as dry, ringing mud. The comparison to fakhkhār (pottery) emphasizes man's humble, earthly origins—molded from clay and fragile. This contrasts with the origin of the jinn in the next verse. It highlights divine power in creating a being capable of receiving revelation (55:2) and expressing thought (55:4) from such a base substance. This connects to 15:26 ("from sounding clay from mud molded into shape") and 38:71 ("I am going to create a human being from clay"). This parallels Genesis 2:7, "Then the LORD God formed a man from the dust of the ground," and resonates with Isaiah 64:8, "We are the clay, you are the potter; we are all the work of your hand."

Verse 55:15 – Jinn's Fiery Origin

55:15a:

وَخَلَقَ الْجَانَّ

And He created the jinn (wa khalaqa l-jānna, অখলাক্বল জা--ন্না; kh-l-q / খ-ল-ক – to create // khalaqa // Cognate: Aramaic: khəlāq "portion, destiny" ; j-n-n / জ-ন-ন – to hide, conceal // jānn // Cognate: Aramaic: ginnā "tutelary spirit")

55:15b:

مِن مَّارِجٍ

from a smokeless flame (mim-mārijin, মিম্মা-রিজিম্; m-r-j / ম-র-জ – to be mixed, confused // mārij // Cognate: [Cognate: none])

55:15c:

مِّن نَّارٍ

of fire (min nārin, মিন্ না-র; n-w-r / ন-ও-র – light, fire // nār // Cognate: Hebrew: nûr "fire")

Linguistic Gloss:

And-He-created the-hidden-ones [jānn from j-n-n "to hide," hence unseen beings; cf. Aramaic ginnā] from a-mixed-flame [mārij implies a turbulent mixture, often interpreted as the smokeless, purest part of the flame] of fire [nār, the common Semitic term for fire; cf. Hebrew nûr].

Tafsīr 55:15: The Second Creation

This verse establishes the parallel creation of the jinn, the other beings addressed by the Sūrah's refrain. Ibn `Abbās described mārijin min nār as the "end of the flame" or the "purest part of the fire." This fiery origin contrasts sharply with humanity's earthen one and is the source of Iblīs's (a jinn) arrogance in 7:12 ("You created me from fire and created him from clay"). The verse confirms the existence of another sentient creation sharing the earth, also responsible for acknowledging God's favors. The Prophet ﷺ affirmed this origin story, stating "The angels were created from light, the jinn from a smokeless flame of fire, and Adam from what has been described to you" (Muslim). While angels of light and men of clay are biblical, the concept of a distinct race from fire is unique to Islamic tradition.

55:16a:

فَبِأَيِّ آلَاءِ

55:16b:

رَبِّكُمَا تُكَذِّبَانِ

Linguistic Gloss:

Tafsīr 55:16: The Challenge to Dual Creations

Positioned immediately after the description of the distinct origins of man (clay) and jinn (fire), this refrain directly challenges both creations. Al-Qurṭubī notes that the question now carries the weight of their very existence: how can beings, fashioned from such humble origins and given life and form, deny the power and favor of their Creator? The blessing being highlighted is existence itself, in its specific, divinely-willed form. It forces both man and jinn to confront their foundational dependency on God. This directly connects to 7:12, where Iblīs’s denial stems from arrogance about his fiery origin. The question here serves to dismantle that pride by framing existence itself as a gift to be acknowledged, not a status to boast of.

Verse 55:17 – Lord of the Solstices

55:17a:

رَبُّ الْمَشْرِقَيْنِ

Lord of the two sunrises (rabbu l-mashriqayni, রব্বুল মাশরিক্বাইনি; r-b-b / র-ব-ব – lord, sustainer // rabb // Cognate: Hebrew: rab "great, master" ; sh-r-q / শ-র-ক – to rise, east // mashriq // Cognate: Akkadian: šarāqu "to rise brightly")

55:17b:

وَرَبُّ الْمَغْرِبَيْنِ

and Lord of the two sunsets (wa rabbu l-maghribayni, অরব্বুল মাগরিবাইনি; gh-r-b / গ-র-ব – to set, west // maghrib // Cognate: [Cognate: none])

Linguistic Gloss:

Lord-of the-two-places-of-rising [mashriqayn: dual of mashriq, place of sunrise, referring to the extreme points of sunrise in winter and summer; cf. Akkadian šarāqu] and-Lord-of the-two-places-of-setting [maghribayn: dual of maghrib, place of sunset, the corresponding solstices].

Tafsīr 55:17: Dominion Over All Horizons

Ibn Abbās, as cited by Ṭabarī, explains "the two Easts" and "the two Wests" as the points of sunrise and sunset at the winter and summer solstices, the extremities of the sun's movement. This signifies God's absolute sovereignty over the entire celestial sphere, its cycles, and its predictable order. It is a mercy (*nimah*) that provides seasons and stability. This connects to 70:40 which speaks of "the Lord of all points of sunrise and sunset" (plural form), expanding the concept to every single day's unique rising and setting points. It demonstrates His control over all directions and times. This parallels Psalm 74:16, "The day is yours, and yours also the night; you established the sun and moon," affirming divine control over celestial cycles.

Verse 55:18 – The Central Question (Revisited)

55:18a:

فَبِأَيِّ آلَاءِ

55:18b:

رَبِّكُمَا تُكَذِّبَانِ

Linguistic Gloss:

So-with-which-of the-favors [ālā'] of-the-Lord-of-you-two do-you-two-deny? [rabbikumā, tukadhdhibāni].

Tafsīr 55:18: The Blessing of Cosmic Regularity

Following the mention of the twin horizons, this refrain asks man and jinn to reflect on the favor of this celestial order. The consistent, predictable movement of the sun, creating seasons and allowing for the calculation of time, is a foundational mercy upon which civilization depends. Denying this is denying the intricate and benevolent design of the cosmos. Ibn Kathīr notes that this order is a clear sign for those who reflect. The favor is the stability and predictability of the world, a direct result of the dominion described in the previous verse. It echoes 14:33, "[He] has subjected for you the sun and the moon, constant in their courses," framing this regularity as a form of divine service to creation.

Verse 55:19 – The Meeting of the Seas

55:19a:

مَرَجَ الْبَحْرَيْنِ

He released the two seas (maraja l-baḥrayni, মারাজাল্ বাহরাইনি; m-r-j / ম-র-জ – to release, let loose // maraja // Cognate: [Cognate: none] ; b-ḥ-r / ব-হ-র – sea, large body of water // baḥr // Cognate: Ugaritic: bḥr "sea")

55:19b:

يَلْتَقِيَانِ

meeting (yal-taqiyāni, ইয়ালতাক্বিয়ানি; l-q-y / ল-ক-য় – to meet, encounter // yaltaqiyāni // Cognate: [Cognate: none])

Linguistic Gloss:

He-let-loose the-two-seas [maraja implies letting them flow freely and meet; baḥrayn is the dual of baḥr, a large body of water, here referring to both salt and fresh water; cf. Ugaritic bḥr] they-two-meet [yaltaqiyāni: dual form, indicating they come together].

Tafsīr 55:19: Confluence Under Control

This verse describes the phenomenon where two large bodies of water—classically interpreted by exegetes like al-Qurṭubī as freshwater rivers and saltwater seas—meet yet do not freely mix. Maraja signifies that God has set them in motion to meet, a deliberate act. The meeting (yaltaqiyāni) is not a chaotic merging but a controlled convergence. This natural marvel, observable at estuaries, is presented as a sign of God's subtle power over the elements. This is explicitly referenced in 25:53, "And it is He who has released [the two seas], one palatable and sweet and the other salty and bitter." The phenomenon itself is a testament to divine decree operating within the natural world.

Verse 55:20 – The Unseen Barrier

55:20a:

بَيْنَهُمَا بَرْزَخٌ

Between them is a barrier (baynahumā barzakhun, বাইনাহুমা বারযাখুন্; b-y-n / ব-য়-ন – between // bayna // Cognate: Akkadian: bīnu "to discern" ; b-r-z-kh / ব-র-য-খ – barrier, partition // barzakh // Cognate: Persian: parzag "partition")

55:20b:

لَّا يَبْغِيَانِ

they do not transgress (lā yabghiyāni, লা ইয়াবগিয়ানি; b-gh-y / ব-গ-য় – to seek, transgress // yabghiyāni // Cognate: [Cognate: none])

Linguistic Gloss:

Between-them-two a-barrier [barzakh: an intermediary space or partition, a loanword from Persian] not they-two-transgress [yabghiyāni: dual form of baghā, to overstep a boundary or mix injuriously].

Tafsīr 55:20: The Unbreachable Divide

This verse explains the result of the meeting of the two seas: an unseen barrier (barzakh) prevents them from transgressing upon each other. This barzakh is not a physical wall but a natural property, like differences in density and salinity, ordained by God. Al-Ṭabarī emphasizes that this barrier ensures neither body corrupts the other. It is a powerful metaphor for limits and order within creation. The inability of these immense bodies of water to overstep their bounds is a sign of a higher power governing them. This connects to the theme of balance (mīzān) from 55:7, showing that divine equilibrium operates in the hydrosphere as it does in the cosmos.

Verse 55:21 – The Central Question (Revisited)

55:21a:

فَبِأَيِّ آلَاءِ

55:21b:

رَبِّكُمَا تُكَذِّبَانِ

Linguistic Gloss:

So-with-which-of the-favors [ālā'] of-the-Lord-of-you-two do-you-two-deny? [rabbikumā, tukadhdhibāni].

Tafsīr 55:21: The Blessing of Ordered Systems

The favor highlighted by this refrain is the existence of natural laws and boundaries that maintain stability and life. The separation of fresh and salt water allows distinct ecosystems to thrive and provides humanity with sources of palatable drinking water even near the sea. Denying this is to deny the purposeful design inherent in the world’s hydrology. It is a mercy that prevents a chaotic, homogenous, and potentially life-inhibiting mixture. This unseen order is presented as a profound gift from the Lord of all systems, a direct proof of His meticulous and beneficent governance over the Earth.

Verse 55:22 – Treasures of the Deep

55:22a:

يَخْرُجُ مِنْهُمَا

There comes forth from them both (yakhruju minhumā, ইয়াখরুঝু মিনহুমা; kh-r-j / খ-র-জ – to exit, emerge // yakhruju // Cognate: [Cognate: none])

55:22b:

اللُّؤْلُؤُ وَالْمَرْجَانُ

the pearl and the coral (al-lu'lu'u wal-marjānu, আল্-লু’লু‘উ অল্-মারজানু; l-ʾ-l-ʾ / ল-’-ল-’ – pearl // lu'lu' // Cognate: Akkadian: lulû "ornamental stone"; m-r-j-n / ম-র-জ-ন – coral // marjān // Cognate: Greek: margaron "pearl" [semantic shift])

Linguistic Gloss:

Comes-out from-them-two [yakhruju minhumā: from both bodies of water] the-pearls and-the-coral [lu'lu': pearls; marjān: small pearls or coral, both precious materials from the sea].

Tafsīr 55:22: Bounty from the Barrier

This verse points to the treasures extracted from the seas. While pearls are typically found in saltwater, commentators like Ibn Kathīr resolve the dual pronoun "from them both" (minhumā) by stating that one may be the primary source, or that the mixture itself, facilitated by rain and rivers, contributes to their formation. The favor is that these seemingly separate bodies of water are sources of beauty and wealth for humanity. It is a sign of God's mercy that He places valuable resources within the natural world. This connects to 16:14, "And it is He who subjected the sea...that you may extract from it ornaments which you wear," directly linking sea treasures to divine provision. This parallels Job 28:18 which lists coral and jasper as symbols of high value.

Verse 55:23 – The Central Question (Revisited)

55:23a:

فَبِأَيِّ آلَاءِ

55:23b:

رَبِّكُمَا تُكَذِّبَانِ

Linguistic Gloss:

So-with-which-of the-favors [ālā'] of-the-Lord-of-you-two do-you-two-deny? [rabbikumā, tukadhdhibāni].

Tafsīr 55:23: The Blessing of Hidden Treasures

The refrain here challenges humanity and jinn to consider the favor of hidden bounties. God has not only provided for basic survival (grain, fruit) but has also placed items of beauty and value (ḥilya) within creation for human adornment and commerce. The extraction of pearls and coral is a gift that requires human effort and ingenuity, itself a divinely-bestowed faculty. To deny this is to overlook the layers of generosity embedded in the natural world, from the sustenance on the surface to the treasures in the deep. It is an invitation to recognize divine providence in both the obvious and the concealed aspects of creation.

Verse 55:24 – Sovereignty Over the Seas

55:24a:

وَلَهُ الْجَوَارِ

And to Him belong the ships (wa lahu l-jawāri, অলাহুল জাওয়ারি; j-r-y / জ-র-য় – to flow, run // jawāri // Cognate: [Cognate: none])

55:24b:

الْمُنشَآتُ فِي الْبَحْرِ

lofty in the sea (al-munsha'ātu fi l-baḥri, আল্-মুন্শা‘আ-তু ফিল্ বাহরি; n-sh-ʾ / ন-শ-’ – to raise, create // munsha'āt // Cognate: [Cognate: none])

55:24c:

كَالْأَعْلَامِ

like mountains (kal-alāmi, কাল্-আ‘লাম; -l-m / ‘অ-ল-ম – to mark, sign, mountain // alām* // Cognate: Hebrew: *elem "youth" [semantic shift to 'prominent'])

Linguistic Gloss:

And-to-Him the-running-ones [jawāri: pl. of jāriya, ships that run/flow] the-raised-up-ones in-the-sea [munsha'āt: raised high, either in construction or with raised sails] like the-mountains/markers [alām: pl. of alam, meaning mountains or prominent markers].

Tafsīr 55:24: Dominion Manifested in Navigation

This verse declares that the great ships, which appear like mountains (al-a`lām) on the horizon, ultimately belong to God and operate by His leave. While humans build them, it is God who subjected the sea, wind, and the principles of buoyancy to allow for navigation. Ibn Kathīr notes that this is a paramount sign of mercy, enabling travel, trade, and communication across vast distances. The ships are a testament to human intellect, itself a divine gift, working in harmony with divinely-ordered natural laws. This connects to 42:32, "And of His signs are the ships in the sea, like mountains." This parallels Psalm 107:23-24, which speaks of those who "go out on the sea in ships...they see the works of the LORD."

Verse 55:25 – The Central Question (Revisited)

55:25a:

فَبِأَيِّ آلَاءِ

55:25b:

رَبِّكُمَا تُكَذِّبَانِ

Linguistic Gloss:

So-with-which-of the-favors [ālā'] of-the-Lord-of-you-two do-you-two-deny? [rabbikumā, tukadhdhibāni].

Tafsīr 55:25: The Blessing of Subjugated Nature

This repetition of the refrain highlights the favor of mankind's ability to harness nature. The sailing of massive ships, a feat of technology and courage, is framed not as a purely human achievement but as a divine mercy. The favor is God's subjugation (taskhīr) of the forces of nature—wind and water—for human benefit. Denying this is to claim ultimate autonomy and mastery over nature, forgetting the Creator who established its laws and allows for their discovery and use. It calls for humility and recognition that human progress happens within a divinely-created and controlled environment.

Verse 55:26 – The Certainty of Annihilation

55:26a:

كُلُّ مَنْ عَلَيْهَا

All that is upon it (kullu man `alayhā, কুল্লু মান্ ‘আলাইহা; k-l-l / ক-ল-ল – all, every // kullu // Cognate: Akkadian: kullatu "all")

55:26b:

فَانٍ

will perish (fānin, ফান; f-n-y / ফ-ন-য় – to pass away, be annihilated // fān // Cognate: [Cognate: none])

Linguistic Gloss:

All-of who-is upon-it [kullu man `alayhā: "it" refers to the Earth] is-perishing [fānin: an active participle, indicating an inherent, ongoing state of passing away, not just a future event].

Tafsīr 55:26: Universal Transience

This verse marks a dramatic shift from the signs of life and bounty to the ultimate reality of annihilation (fanā'). It is a universal declaration that everything and everyone on Earth is transient. Al-Qurṭubī stresses the inclusivity of kullu man `alayhā, encompassing humans, jinn, angels on earth, and animals. The use of the active participle fānin implies that perishing is an intrinsic quality of created beings, not merely a distant event. This verse establishes the fundamental ephemerality of the created world as a prelude to stating what is permanent. This connects to 28:88, "Everything will be destroyed except His Face," and 3:185, "Every soul will taste death." This echoes Ecclesiastes 1:4, "Generations come and generations go, but the earth remains forever," though the Qur'ān asserts the earth too is transient.

Verse 55:27 – The Abiding Divine Essence

55:27a:

وَيَبْقَىٰ وَجْهُ رَبِّكَ

And there will remain the Face of your Lord (wa yabqā wajhu rabbika, অইয়াবক্বা- অজহু রব্বিকা; b-q-y / ব-ক-য় – to remain, be permanent // yabqā // Cognate: [Cognate: none] ; w-j-h / ও-জ-হ – face, essence // wajh // Cognate: Ge'ez: wag "front")

55:27b:

ذُو الْجَلَالِ وَالْإِكْرَامِ

Owner of Majesty and Honor (dhu l-jalāli wal-ikrām, যুল জালা-লি অল্-ইকরাম; j-l-l / জ-ল-ল – to be majestic, glorious // jalāl // Cognate: [Cognate: none] ; k-r-m / ক-র-ম – to be noble, generous // ikrām // Cognate: [Cognate: none])

Linguistic Gloss:

And-remains the-Face-of your-Lord [wajh, literally "face," is understood by classical exegetes as referring to God's Essence or Self, cf. Ge'ez wag] Possessor-of the-Majesty and-the-Honor [jalāl: awe-inspiring greatness; ikrām: generosity and honor].

Tafsīr 55:27: Divine Permanence

In stark contrast to the perishing of creation, this verse affirms the permanence (baqā') of God. The "Face of your Lord" (Wajhu Rabbika) is interpreted by mainstream Sunni scholarship, including al-Ṭabarī, not literally but as a metaphor for the Divine Essence or Being, which alone is eternal. This permanence is qualified by the attributes of Dhul-Jalāli wal-Ikrām, the Possessor of Majesty (which inspires awe and reverence) and Honor (which bestows grace and generosity). The verse thus defines true reality: the transient creation and the permanent, majestic, and gracious Creator. The Prophet ﷺ encouraged believers to frequently use the invocation "Yā Dhul-Jalāli wal-Ikrām" (Tirmidhī). This concept of the divine as the only true, abiding reality is central to Islamic theology and Sufism.

Verse 55:28 – The Central Question (Revisited)

55:28a:

فَبِأَيِّ آلَاءِ

55:28b:

رَبِّكُمَا تُكَذِّبَانِ

Linguistic Gloss:

So-with-which-of the-favors [ālā'] of-the-Lord-of-you-two do-you-two-deny? [rabbikumā, tukadhdhibāni].

Tafsīr 55:28: The Blessing of Divine Permanence

Here, the refrain reframes the very concept of "favor." The ultimate blessing is not the transient gifts of the world but the existence of an eternal, majestic, and generous Lord who remains when all else perishes. The annihilation of creation is not a tragedy but a means of directing all attention to the only permanent reality. The favor is that existence is not a meaningless cycle ending in nothingness, but a journey towards the One who is everlasting. To deny this is to deny the hope of afterlife and the ultimate purpose of creation. Al-Ghazālī would argue the recognition of this truth is the greatest intellectual and spiritual favor God can bestow.

Verse 55:29 – The Universe in Constant Need

55:29a:

يَسْأَلُهُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ

Whoever is in the heavens and the earth asks of Him (yas'aluhu man fi s-samāwāti wal-arḍi, ইয়াস্‘আলুহু মান্ ফিস্ সামা-ওয়া-তি অল্-আরদ্বি; s-ʾ-l / স-’-ল – to ask, request // yas'aluhu // Cognate: Hebrew: šāʾal "to ask")

55:29b:

كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ

Every day He is in [a new] state of glory (kulla yawmin huwa fī sha'nin, কুল্লা ইয়াওমিন্ হুওয়া ফী শা’ন্; y-w-m / য়-ও-ম – day // yawm // Cognate: Hebrew: yôm "day" ; sh-ʾ-n / শ-’-ন – matter, affair // sha'n // Cognate: [Cognate: none])

Linguistic Gloss:

Asks-Him whoever-is in the-heavens and-the-earth [yas'aluhu: asking in petition and asking through inherent need; cf. Hebrew šāʾal]. Every day He-is in an-affair/state [sha'n: a momentous state, affair, or manifestation of glory].

Tafsīr 55:29: Continuous Divine Governance

This verse describes the universe's constant dependence on God and God's unceasing creative activity. "Asks of Him" signifies that all creatures, from angels to humans to the smallest organism, depend on Him for their existence and sustenance moment by moment. Ibn `Abbās explained kulla yawmin huwa fī sha'nin as God manifesting His will continuously: giving life, causing death, elevating some, and humbling others. It refutes the deistic idea of a God who created and then left the universe to run on its own. He is perpetually governing. This connects to 35:15, "O mankind, you are those in need of Allah, while Allah is the Free of need, the Praiseworthy." The concept parallels the philosophical idea of continuous creation (creatio continua).

Verse 55:30 – The Central Question (Revisited)

55:30a:

فَبِأَيِّ آلَاءِ

55:30b:

رَبِّكُمَا تُكَذِّبَانِ

Linguistic Gloss:

So-with-which-of the-favors [ālā'] of-the-Lord-of-you-two do-you-two-deny? [rabbikumā, tukadhdhibāni].

Tafsīr 55:30: The Blessing of Divine Engagement

The final refrain in this section highlights the favor of God's active and continuous engagement with His creation. The blessing is that the universe is not a cold, indifferent machine, but a dynamic reality sustained by a living, personal God who responds to need and constantly manifests His power and mercy. To be a creature in need (faqīr) is not a deficiency but the very thing that connects one to the All-Sufficient (Al-Ghanī). Denying this favor is to deny the relationship between the Creator and the created, leading to a sense of cosmic alienation. The favor is His unceasing governance and care, a reality both humans and jinn are asked to acknowledge gratefully.

Verse 55:31 – The Coming Reckoning

55:31a:

سَنَفْرُغُ لَكُمْ

We will attend to you (sanafrughu lakum, সানাফরুগু লাকুম; f-r-gh / ফ-র-গ – to be empty, finish, attend to // nafrughu // Cognate: [Cognate: none])

55:31b:

أَيُّهَ الثَّقَلَانِ

O you two heavy ones (ayyuha th-thaqalāni, আইয়ুহাস্ সাক্বালান; th-q-l / স-ক-ল – to be heavy // thaqalān // Cognate: Hebrew: šāqal "to weigh")

Linguistic Gloss:

Soon-We-will-be-free for-you [sanafrughu: implies turning one's full attention to a matter after being occupied, a divine metaphor for initiating judgment] O-the two-heavy-ones [thaqalān: dual of thaqal "a weight," referring to humankind and jinn, for their weight/importance on Earth or their burden of sins].

Tafsīr 55:31: A Promise of Judgment

This verse signals a transition from describing worldly favors to the realities of the Hereafter. "We will attend to you" is a divine statement of intent, interpreted by al-Ṭabarī not as God being previously busy, but as a solemn promise that the Day of Judgment and Reckoning will inevitably come. The term ath-thaqalān ("the two heavy ones") refers collectively to humanity and the jinn, the two creations burdened with moral responsibility. It serves as a powerful warning that their actions on Earth will be accounted for. This connects to 45:28-29, where every nation is called to its record. The verse frames accountability not as a possibility, but as a scheduled divine priority.

Verse 55:32 – The Central Question (Revisited)

55:32a:

فَبِأَيِّ آلَاءِ

55:32b:

رَبِّكُمَا تُكَذِّبَانِ

Linguistic Gloss:

So-with-which-of the-favors [ālā'] of-the-Lord-of-you-two do-you-two-deny? [rabbikumā, tukadhdhibāni].

Tafsīr 55:32: The Blessing of Divine Justice

In this context, the refrain frames divine accountability itself as a favor. A just reckoning ensures that good is rewarded and evil is punished, fulfilling the moral purpose of creation. Ibn al-Qayyim argued that divine justice is a mercy because it prevents existence from being a meaningless exercise where actions have no consequences. The promise to "attend" to creation is a promise to establish ultimate justice, a profound blessing for the oppressed and a necessary warning for the oppressor. To deny this is to deny the Lord's attribute as the Just Judge (Al-Ḥakam) and the moral coherence of the universe.

Verse 55:33 – The Impossible Escape

55:33a:

يَا مَعْشَرَ الْجِنِّ وَالْإِنسِ

O company of jinn and mankind (yā mashara l-jinni wal-insi, ইয়া মা‘شارাল্ জিন্নি অল্-ইন্সি; -sh-r / ‘অ-শ-র – company, group // ma`shar // Cognate: [Cognate: none])

55:33b:

إِنِ اسْتَطَعْتُمْ أَن تَنفُذُوا

if you are able to pass (inis-taṭatum an tanfudhū, ইনিস্ তাত্ব‘তুম্ আন্ তানফুযু; ṭ-w- / ত-ও-‘ – to be able, obey // istaṭa`tum // Cognate: [Cognate: none] ; n-f-dh / ন-ফ-য – to pass through, penetrate // tanfudhū // Cognate: [Cognate: none])

55:33c:

مِنْ أَقْطَارِ السَّمَاوَاتِ وَالْأَرْضِ

beyond the regions of the heavens and the earth (min aqṭāri s-samāwāti wal-arḍi, মিন্ আক্বত্বা-রিস্ সামা-ওয়া-তি অল্-আরদ্বি; q-ṭ-r / ক-ত-র – region, diameter // aqṭār // Cognate: [Cognate: none])

55:33d:

فَانفُذُوا ۚ لَا تَنفُذُونَ إِلَّا بِسُلْطَانٍ

then pass. You will not pass except by authority (fanfudhū, lā tanfudhūna illā bi-sulṭānin, ফান্ফুযু, লা তানফুযূনা ইল্লা বিসুল্ত্বা-ন্; s-l-ṭ / স-ল-ত – power, authority // sulṭān // Cognate: Aramaic: šulṭānā "power, dominion")

Linguistic Gloss:

O-assembly of-the-jinn and-the-mankind, if you-are-able that you-penetrate [tanfudhū from n-f-dh "to pass through"] from-the-regions-of the-heavens and-the-earth, then-penetrate! You-will-not-penetrate except with-an-authority [sulṭān: dispositive power or permission from a higher source; cf. Aramaic šulṭānā].

Tafsīr 55:33: The Challenge of Omnipotence

This verse issues a divine challenge on the Day of Judgment, exposing the absolute powerlessness of creation. Both jinn and humans, despite their worldly strength and abilities, are challenged to escape the confines of God's dominion (mulk). Al-Qurṭubī explains this as the impossibility of fleeing from God's decree and judgment. The escape is declared impossible because they lack the sulṭān—the requisite power, permission, or authority—which belongs only to God. This verse underscores the theme of divine sovereignty, connecting to 67:1, "Blessed is He in whose hand is dominion." It parallels the sentiment in Amos 9:2, "Though they dig down to the realm of the dead, from there my hand will take them."

Verse 55:34 – The Central Question (Revisited)

55:34a:

فَبِأَيِّ آلَاءِ

55:34b:

رَبِّكُمَا تُكَذِّبَانِ

Linguistic Gloss:

So-with-which-of the-favors [ālā'] of-the-Lord-of-you-two do-you-two-deny? [rabbikumā, tukadhdhibāni].

Tafsīr 55:34: The Blessing of Divine Sovereignty

Following the challenge of impossible escape, the refrain presents God's inescapable sovereignty as a favor. For the righteous, this absolute authority is a source of ultimate security and trust; they are under the protection of the One from whom there is no escape and who controls all outcomes. For the heedless, it is a merciful warning, a chance to recognize the futility of rebellion and turn back to the sole source of power before it is too late. Denying this is to deny the fundamental reality of existence: that there is a single, absolute power governing all affairs, a truth that is both awe-inspiring and, for the believer, deeply comforting.

Verse 55:35 – The Inescapable Punishment

55:35a:

يُرْسَلُ عَلَيْكُمَا

There will be sent upon you two (yursalu `alaykumā, ইയുর্সালু ‘আলাইকুমা; r-s-l / র-স-ল – to send // yursalu // Cognate: Hebrew: šālaḥ "to send")

55:35b:

شُوَاظٌ مِّن نَّارٍ

a smokeless flame of fire (shuwāẓun min nārin, শুওয়া-জুন্ মিন্ না-রি; sh-w-ẓ / শ-ও-জ – smokeless flame // shuwāẓ // Cognate: [Cognate: none] ; n-w-r / ন-ও-র – light, fire // nār // Cognate: Hebrew: nûr "fire")

55:35c:

وَنُحَاسٌ فَلَا تَنتَصِرَانِ

and smoke, and you will not defend yourselves (wa nuḥāsun fa-lā tantaṣirāni,อนุহাসুন্ ফালা তান্তাস্বিরান; n-ḥ-s / ন-হ-স – copper, brass, smoke // nuḥās // Cognate: Akkadian: naḫāsu "to recede" [semantic shift]; n-ṣ-r / ন-স-র – to help, defend // tantaṣirāni // Cognate: Hebrew: nāṣar "to watch, guard")

Linguistic Gloss:

Will-be-sent upon-you-two [yursalu `alaykumā: dual form] a-smokeless-flame from fire [shuwāẓ: a pure, searing flame] and-molten-brass/smoke [nuḥās: interpreted as thick smoke or molten copper] then-not you-two-will-be-victorious [tantaṣirāni: you will not be able to defend or help one another].

Tafsīr 55:35: The Impotence of a Denier

This verse details the consequence of attempting to flee. Ibn `Abbās described shuwāẓ as a "flame of fire without smoke" and nuḥās as "smoke without flame," representing two inescapable forms of punishment. Others, like Mujāhid, interpreted nuḥās as molten brass poured over their heads. The conclusion, fa-lā tantaṣirāni ("you will not be able to defend yourselves"), is absolute. It negates any possibility of mutual aid or self-defense. This powerlessness is a direct result of denying God's authority (sulṭān). The verse connects to 18:29, "We have prepared for the wrongdoers a fire whose walls will surround them." This imagery of inescapable divine fire recalls the biblical depiction of "a consuming fire" in Deuteronomy 4:24 and Hebrews 12:29.

Verse 55:36 – The Central Question (Revisited)

55:36a:

فَبِأَيِّ آلَاءِ

55:36b:

رَبِّكُمَا تُكَذِّبَانِ

Linguistic Gloss:

So-with-which-of the-favors [ālā'] of-the-Lord-of-you-two do-you-two-deny? [rabbikumā, tukadhdhibāni].

Tafsīr 55:36: The Blessing of Divine Warning

Here, the detailed warning of punishment is itself presented as a divine favor. Informing creation of the precise and inescapable consequences of denial is an act of mercy, providing the ultimate incentive to seek guidance and repent. The clarity of the threat—inescapable flames and total helplessness—leaves no room for ambiguity. This warning is a manifestation of God's attribute as Ar-Raḥmān, who provides every opportunity for salvation before enacting His justice. To deny this is to deny the value of guidance and the mercy inherent in a clear warning, a favor designed to save humanity and jinn from the very fate it describes.

Verse 55:37 – Cosmic Dissolution

55:37a:

فَإِذَا انشَقَّتِ السَّمَاءُ

Then when the heaven is split asunder (fa-idhan-shaqqati s-samā'u, ফাইযান্ শাক্ক্বতিস্ সামা--উ; sh-q-q / শ-ক-ক – to split, cleave // inshaqqat // Cognate: [Cognate: none] ; s-m-w / স-ম-ও – to be high, heaven // samā' // Cognate: Akkadian: šamû "sky, heavens")

55:37b:

فَكَانَتْ وَرْدَةً كَالدِّهَانِ

and becomes rose-colored like ointment (fa-kānat wardatan kad-dihāni, ফাকা-নাত্ অরদাতান্ কাদ্দিহান; w-r-d / ও-র-দ – rose // warda // Cognate: Aramaic: wardā "rose" ; d-h-n / দ-হ-ন – to anoint, oil // dihān // Cognate: Hebrew: dešen "fatness, ashes")

Linguistic Gloss:

So-when is-split-asunder the-heaven, and-it-becomes a-rose like-the-red-leather/ointment [warda: a rose, signifying a reddish color; diḥān: tanned red leather or thick, colored ointment, implying a molten, colorful state].

Tafsīr 55:37: Apocalyptic Imagery

This verse presents a stunning and terrifying image of the cosmos dissolving on the Day of Judgment. The firmament, the symbol of stability, will be torn apart (inshaqqat). Al-Qurṭubī explains that it will melt like metal in a furnace, turning various colors like a rose or freshly tanned leather (dihān). This violent celestial event signifies the collapse of the known physical order. This is a recurring theme in the Qur'ān's apocalyptic passages, connecting to 84:1 ("When the sky has split open") and 82:1 ("When the sky breaks apart"). This imagery of cosmic deconstruction parallels apocalyptic literature, such as in 2 Peter 3:10, "the heavens will disappear with a roar; the elements will be destroyed by fire."

Verse 55:38 – The Central Question (Revisited)

55:38a:

فَبِأَيِّ آلَاءِ

55:38b:

رَبِّكُمَا تُكَذِّبَانِ

Linguistic Gloss:

So-with-which-of the-favors [ālā'] of-the-Lord-of-you-two do-you-two-deny? [rabbikumā, tukadhdhibāni].

Tafsīr 55:38: The Favor of Finality

In the context of the sky itself dissolving, the refrain points to the favor inherent in the awesome power of God. The ability to unmake creation is the ultimate proof of the Creator's absolute omnipotence. For believers, this terrifying event is also the harbinger of a new, permanent reality and the final establishment of divine justice. It is a favor because it signals the end of a temporary world of trial and the beginning of the eternal world of recompense. To deny this power is to deny the Lordship of the one who holds the entirety of creation, from its beginning to its cataclysmic end, in His hands.

Verse 55:39 – The Day of No Inquiry

55:39a:

فَيَوْمَئِذٍ لَّا يُسْأَلُ

So on that Day, none will be asked (fa-yawma'idhil-lā yus'alu, ফাইয়াওমাইযিল্ লা ইয়ুস্‘আলু; y-w-m / য়-ও-ম – day // yawma'idhin // Cognate: Hebrew: yôm "day" ; s-ʾ-l / স-’-ল – to ask, request // yus'alu // Cognate: Hebrew: šāʾal "to ask")

55:39b:

عَن ذَنبِهِ إِنسٌ وَلَا جَانٌّ

about his sin, man or jinn (`an dhambihi insun wa lā jānnun, ‘আন যাম্বিহি ইন্সুন্ অলা জা--ন্ন; dh-n-b / য-ন-ব – sin, crime // dhanb // Cognate: [Cognate: none])

Linguistic Gloss:

So-on-that-day not will-be-asked [lā yus'alu] about his-sin a-man and-nor a-jinn.

Tafsīr 55:39: Self-Evident Guilt

This verse seems to contradict others that mention questioning (e.g., 37:24). Exegetes like Ibn Kathīr reconcile this by explaining that the Day of Judgment has many stages. This verse refers to a specific stage where the guilt of the criminals is so manifest and self-evident that there is no need for interrogation. Their state will speak for itself. As the next verse clarifies, their sins will be written on their faces and bodies. This connects to 36:65, "On this day We will seal their mouths, and their hands will speak to Us, and their feet will testify." The lack of questioning here is not an act of mercy, but a sign of immediate and undeniable condemnation.

Verse 55:40 – The Central Question (Revisited)

55:40a:

فَبِأَيِّ آلَاءِ

55:40b:

رَبِّكُمَا تُكَذِّبَانِ

Linguistic Gloss:

So-with-which-of the-favors [ālā'] of-the-Lord-of-you-two do-you-two-deny? [rabbikumā, tukadhdhibāni].

Tafsīr 55:40: The Favor of Undeniable Truth

The divine power to make sins manifest on the bodies of sinners is the favor highlighted here. This ensures perfect and undeniable justice. There can be no false testimony, no deception, and no unjust outcome when the evidence is the sinner's own being. This is a favor because it guarantees the absolute transparency and integrity of the final judgment. It is a warning that deeds have real, physical consequences in the hereafter, a powerful deterrent against transgression. To deny this power is to deny God's ability to establish a perfect and incorruptible court of justice.

Verse 55:41 – The Marks of Sinners

55:41a:

يُعْرَفُ الْمُجْرِمُونَ

The criminals will be known (yurafu l-mujrimūna, ইয়ু‘রাফুল্ মুজরিমূনা; -r-f / ‘অ-র-ফ – to know, recognize // yurafu* // Cognate: Hebrew: *āraf "to drip" [semantic shift to 'discern']; j-r-m / জ-র-ম – to cut off, commit a crime // mujrimūn // Cognate: [Cognate: none])

55:41b:

بِسِيمَاهُمْ

by their marks (bi-sīmāhum, বিসীমা-হুম; s-w-m / স-ও-ম – to mark, brand // sīmā // Cognate: Greek: sēma "mark, sign")

55:41c:

فَيُؤْخَذُ بِالنَّوَاصِي وَالْأَقْدَامِ

and they will be seized by the forelocks and the feet (fa-yu'khadhu bin-nawāṣī wal-aqdāmi, ফাইউ’খাযু বিন্ নাওয়া-স্বী অল্-আক্বদা-ম; n-ṣ-y / ন-স-য় – forelock // nawāṣī // Cognate: [Cognate: none] ; q-d-m / ক-দ-ম – foot // aqdām // Cognate: Aramaic: qadmāyā "first, front")

Linguistic Gloss:

Will-be-known the-criminals [mujrimūn: those cut off from good] by their-marks [sīmāhum: distinctive signs, from a root also giving Greek sēma] so-they-will-be-seized by-the-forelocks and-the-feet [nawāṣī...aqdām: a depiction of ultimate humiliation and helplessness, being bent and seized].

Tafsīr 55:41: The Humiliation of Judgment

This verse explains how the criminals are identified without questioning: by their marks (sīmāhum). Exegetes like al-Ṭabarī state these marks include the blackening of their faces, as mentioned in 3:106. The seizing by the forelocks (the front of the head) and the feet depicts a scene of complete subjugation and abject humiliation, as they are violently dragged and cast into Hell. This physical act of seizure is the culmination of their spiritual rebellion. The verse connects to 96:15-16, "We will surely drag him by the forelock, a lying, sinning forelock." The imagery serves as a visceral depiction of the powerlessness of the arrogant before divine judgment.

Verse 55:42 – The Central Question (Revisited)

55:42a:

فَبِأَيِّ آلَاءِ

55:42b:

رَبِّكُمَا تُكَذِّبَانِ

Linguistic Gloss:

So-with-which-of the-favors [ālā'] of-the-Lord-of-you-two do-you-two-deny? [rabbikumā, tukadhdhibāni].

Tafsīr 55:42: The Favor of Just Recompense

The refrain here punctuates the scene of the sinners' capture. The favor lies in the perfect execution of justice. The humiliation of the arrogant and the punishment of the criminal is a necessary and just outcome, which brings relief to the righteous and closure to the cosmic drama of good and evil. It is a favor that power and arrogance do not have the final say. The warning inherent in this vivid imagery is also a mercy for those still living, giving them a clear picture of the consequences to avoid. To deny this is to deny the necessity of justice for cosmic balance.

Verse 55:43 – The Confrontation with Hell

55:43a:

هَٰذِهِ جَهَنَّمُ

This is Hell (hādhihī jahannamu, হাযিহী জাহান্নামু; j-h-n-m / জ-হ-ন-ম – Hell // jahannam // Cognate: Hebrew: gê-hinnōm "Valley of Hinnom")

55:43b:

الَّتِي يُكَذِّبُ بِهَا الْمُجْرِمُونَ

which the criminals used to deny (allatī yukadhdhibu biha l-mujrimūna, আল্লাতী ইয়ুকায্যিবু বিহান মুজরিমূনা; k-dh-b / ক-য-ব – to lie, deny // yukadhdhibu // Cognate: [Cognate: none])

Linguistic Gloss:

This-is Jahannam [jahannam, the proper name for Hell, from Hebrew Gê-Hinnōm, a valley near Jerusalem associated with fire] which were-denying it the-criminals.

Tafsīr 55:43: The Denied Reality Made Manifest

On the Day of Judgment, the criminals will be directly confronted with the reality they consistently denied in their worldly lives. The angels of punishment will declare, "This is Hell," making their denial an object of scorn. The verse highlights the core reason for their criminality: their denial (takdhīb) of the afterlife and its consequences. This direct confrontation serves as the ultimate refutation of their disbelief. The scene connects to 52:13-14, "The Day they are thrust toward the fire of Hell with a forceful thrust. [They will be told], 'This is the Fire which you used to deny.'"

Verse 55:44 – The Torment of Hell

55:44a:

يَطُوفُونَ بَيْنَهَا

They will circle between it (yaṭūfūna baynahā, ইয়াতূফূনা বাইনাহা; ṭ-w-f / ত-ও-ফ – to circle, go around // yaṭūfūna // Cognate: [Cognate: none])

55:44b:

وَبَيْنَ حَمِيمٍ آنٍ

and scalding water, heated to the utmost (wa bayna ḥamīmin ānin, অবাইনা হামীমিন্ আ-ন্; ḥ-m-m / হ-ম-ম – to be hot // ḥamīm // Cognate: Hebrew: ḥam "hot" ; ʾ-n-n / ’-ন-ন – to be time, reach utmost point // ān // Cognate: [Cognate: none])

Linguistic Gloss:

They-will-circle between-it [yaṭūfūna: the same root used for the ritual circling of the Kaaba, here a horrid parody] and-between boiling-water [ḥamīm: intensely hot water] at-its-peak [ān: having reached its absolute hottest point].

Tafsīr 55:44: The Cycle of Punishment

This verse describes a specific torment in Hell. The sinners will be in a perpetual cycle, moving between the intense fire of Hell itself and drinking ḥamīm ān, which Ibn `Abbās described as water boiled to its highest possible temperature. This endless, agonizing circuit between two extremes of punishment highlights the hopelessness and relentlessness of their state. The verb yaṭūfūna (circling) is a grim inversion of the sacred ritual of ṭawāf, turning an act of worship into a mode of torture. This connects to the description of the drink of the people of Hell in 37:67, "Then indeed, on top of it they will have a mixture of scalding water."

Verse 55:45 – The Final Question of This Section

55:45a:

فَبِأَيِّ آلَاءِ

55:45b:

رَبِّكُمَا تُكَذِّبَانِ

Linguistic Gloss:

So-with-which-of the-favors [ālā'] of-the-Lord-of-you-two do-you-two-deny? [rabbikumā, tukadhdhibāni].

Tafsīr 55:45: The Favor of Ultimate Clarity

This final refrain in the section on punishment poses a powerful rhetorical question. Which of God's powers, warnings, or acts of justice can be denied now? Before the undeniable reality of Hell, all previous denials are rendered absurd. The favor here is the ultimate, terrible clarity that vindicates the truth of the revelation and the prophets. For those who heeded the warnings, this reality confirms their faith and the wisdom of their choices. For humanity and jinn at large, the detailed exposition of this final outcome is the most profound of warnings and, therefore, the most severe of mercies. To deny it is to deny reality itself.

Verse 55:46 – The Reward for Awe

55:46a:

وَلِمَنْ خَافَ

And for him who feared (wa li-man khāfa, অলিমান্ খ-ফা; kh-w-f / খ-ও-ফ – to fear, be in awe // khāfa // Cognate: [Cognate: none])

55:46b:

مَقَامَ رَبِّهِ

the station of his Lord (maqāma rabbihī, মাক্ব-মা রব্বিহী; q-w-m / ক-ও-ম – to stand // maqām // Cognate: Hebrew: māqôm "place, standing place")

55:46c:

جَنَّتَانِ

are two gardens (jannatāni, জান্নাতান; j-n-n / জ-ন-ন – to hide, cover // janna // Cognate: Aramaic: ginnā "garden, enclosure")

Linguistic Gloss:

And-for-who feared [khāfa: a fear rooted in awe and reverence, not just terror] the-standing-place-of his-Lord [maqām: the station of standing for judgment, or the majesty of God's presence; cf. Hebrew māqôm] two-gardens [jannatān: dual of janna, a lush, enclosed garden, from the root for "concealed"].

Tafsīr 55:46: Two Gardens for the God-Fearing

This verse marks the pivot from punishment to reward, contrasting the fate of the deniers with that of the righteous. The key condition for this reward is khāfa maqāma rabbihī—fearing the station of one's Lord. Exegetes like al-Rāzī interpret this fear in two ways: fear of standing before God for judgment, which restrains one from sin; and a profound awe of God's majesty. In reward, they receive not one, but two gardens. Ibn `Abbās suggested one for humans and one for jinn, or one for fulfilling obligations and another as a sheer grace from God. This connects to 79:40-41, "But as for he who feared the position of his Lord...then indeed, Paradise will be his refuge."

Verse 55:47 – The Central Question (Revisited)

55:47a:

فَبِأَيِّ آلَاءِ

55:47b:

رَبِّكُمَا تُكَذِّبَانِ

Linguistic Gloss:

So-with-which-of the-favors [ālā'] of-the-Lord-of-you-two do-you-two-deny? [rabbikumā, tukadhdhibāni].

Tafsīr 55:47: The Blessing of Recompense

Following the promise of Paradise, this refrain highlights the favor of a guaranteed and generous reward for piety. The promise of "two gardens" for the single act of reverential fear demonstrates the magnanimity of the Divine. The favor is that righteous struggle and self-restraint in this temporary life are not in vain but are met with an eternal reward that far exceeds the deed itself. To deny this is to deny God's attribute as Ash-Shakūr (The Most Appreciative) and to reject the ultimate justice that ensures goodness is met with immense good.

Verse 55:48 – The Lushness of Paradise

55:48a:

ذَوَاتَا أَفْنَانٍ

Having spreading branches (dhawātā afnānin, যওয়া-তা-- আফনান; dh-w / য-ও – possessor of // dhawātā // Cognate: [Cognate: none] ; f-n-n / ফ-ন-ন – variety, branch // afnān // Cognate: [Cognate: none])

Linguistic Gloss:

Possessors-of branches/varieties [dhawātā: dual form of "possessor"; afnān: plural of fanan, a straight, verdant branch, or of fan, a type/variety, implying gardens of many varieties of delights].

Tafsīr 55:48: Abundant & Diverse Blessings

This verse begins the description of the two gardens. Dhawātā afnānin is interpreted by commentators in two primary ways. The first, cited by al-Ṭabarī, is that the gardens possess lush, spreading branches full of shade and fruit. The second interpretation, favored by others, is that afnān signifies varieties, meaning the gardens contain every type and variety of delight imaginable. Both interpretations paint a picture of immense, inexhaustible abundance and beauty. The imagery of shade and branches provides a powerful contrast to the sunless heat and fire of Hell described earlier. It is a depiction of a perfect, thriving ecosystem of bliss.

Verse 55:49 – The Central Question (Revisited)

55:49a:

فَبِأَيِّ آلَاءِ

55:49b:

رَبِّكُمَا تُكَذِّبَانِ

Linguistic Gloss:

So-with-which-of the-favors [ālā'] of-the-Lord-of-you-two do-you-two-deny? [rabbikumā, tukadhdhibāni].

Tafsīr 55:49: The Blessing of Divine Aesthetics

The refrain, after describing the gardens' branches, points to the favor of beauty and abundance in the promised reward. The divine recompense is not merely functional salvation but an experience of overwhelming aesthetic pleasure. The lush, varied, and branching nature of the gardens signifies a reward that is dynamic, beautiful, and endlessly engaging. The favor is that God, the source of all beauty (Al-Jamīl), rewards the believers with an environment that reflects this divine attribute. To deny this promise is to deny the generosity and artistry of the Creator.

Verse 55:50 – The Springs of Paradise

55:50a:

فِيهِمَا عَيْنَانِ

In them both are two springs (fīhimā aynāni, ফীহিমা ‘আইনানি; -y-n / ‘অ-য়-ন – eye, spring // ayn* // Cognate: Hebrew: *ayin "eye, spring")

55:50b:

تَجْرِيَانِ

flowing (tajriyāni, তাজরিয়ান; j-r-y / জ-র-য় – to flow, run // tajriyāni // Cognate: [Cognate: none])

Linguistic Gloss:

In-them-two two-springs [aynān: dual of ayn, which means both "eye" and "water spring," a common Semitic metaphor; cf. Hebrew `ayin] they-two-flow [tajriyāni: dual form, indicating continuous, lively movement].

Tafsīr 55:50: Unending Life and Purity

Flowing water is a quintessential symbol of life, purity, and refreshment in paradise. Ibn Kathīr mentions a hadith suggesting one spring is Tasnīm and the other is Salsabīl, names of specific celestial springs mentioned elsewhere (83:27, 76:18). The continuous flow (tajriyāni) signifies that this source of life and delight will never diminish or stagnate, a stark contrast to the finite and often polluted resources of the earthly world. This connects to the recurring Qur'anic promise of "gardens underneath which rivers flow" (e.g., 2:25). This imagery parallels the Biblical description of the river of life flowing from the throne of God in Revelation 22:1 and the four rivers flowing out of Eden in Genesis 2:10.

Verse 55:51 – The Central Question (Revisited)

55:51a:

فَبِأَيِّ آلَاءِ

55:51b:

رَبِّكُمَا تُكَذِّبَانِ

Linguistic Gloss:

So-with-which-of the-favors [ālā'] of-the-Lord-of-you-two do-you-two-deny? [rabbikumā, tukadhdhibāni].

Tafsīr 55:51: The Blessing of Eternal Sustenance

The favor highlighted by this refrain is the promise of eternal, pure sustenance symbolized by the ever-flowing springs. In a desert environment where water is the most precious and precarious resource, the promise of two inexhaustible springs represents the ultimate divine provision. It is a mercy that guarantees an end to all thirst, toil, and scarcity. To deny this is to reject the promise that God's generosity in the hereafter is as boundless and ceaseless as the springs He describes.

Verse 55:52 – The Fruits of Paradise

55:52a:

فِيهِمَا مِن كُلِّ فَاكِهَةٍ

In them both, of every fruit (fīhimā min kulli fākihatin, ফীহিমা মিন্ কুল্লি ফাকিহাতিন্; f-k-h / ফ-ক-হ – to be joyful, enjoy fruit // fākiha // Cognate: [Cognate: none])

55:52b:

زَوْجَانِ

are two kinds (zawjāni, যাওজান; z-w-j / য-ও-জ – pair, mate, kind // zawjān // Cognate: [Cognate: none])

Linguistic Gloss:

In-them-two from every fruit [fākiha: any fruit enjoyed for pleasure] two-kinds/pairs [zawjān: dual of zawj, meaning a pair or a variety. It implies for every known fruit, there is a pair—perhaps one known from the world and another, superior kind unique to paradise].

Tafsīr 55:52: Superabundant Variety

This verse continues the theme of abundance with geometrical progression. For every single type of fruit, there are two varieties (zawjān). Al-Ṭabarī reports interpretations that this means for every fruit, there is a fresh and a dried kind, or a familiar earthly type and a new, unknown celestial type. The core meaning is one of boundless variety and superabundance, ensuring that the delights of paradise are never monotonous. It caters to every possible taste and preference, fulfilling desires in ways that are both familiar and novel. This connects to 47:15, which describes paradise as having "fruits of every kind."

Verse 55:53 – The Central Question (Revisited)

55:53a:

فَبِأَيِّ آلَاءِ

55:53b:

رَبِّكُمَا تُكَذِّبَانِ

Linguistic Gloss:

So-with-which-of the-favors [ālā'] of-the-Lord-of-you-two do-you-two-deny? [rabbikumā, tukadhdhibāni].

Tafsīr 55:53: The Blessing of Fulfilled Desire

The refrain here asks which favor can be denied when faced with a promise of such infinite variety and satisfaction. The blessing is not just sustenance, but the fulfillment of every subtle desire, preventing any possibility of boredom or want. It is a mercy that the divine reward is so meticulously tailored to the human (and jinn) soul's capacity for delight. To deny this is to deny God's omniscience of His creatures' innermost desires and His infinite capacity to fulfill them.

Verse 55:54 – The Comforts of Paradise

55:54a:

مُتَّكِئِينَ عَلَىٰ فُرُشٍ

Reclining on furnishings (muttaki'īna `alā furushin, মুত্তাকি‘ঈনা ‘আলা ফুরুশিন্; w-k-ʾ / ও-ক-’ – to recline, lean // muttaki'īn // Cognate: [Cognate: none])

55:54b:

بَطَائِنُهَا مِنْ إِسْتَبْرَقٍ

whose linings are of brocade (baṭā'inuhā min istabraqin, বাত্বোয়া--ইনুহা মিন্ ইস্তাবরাক্ব; b-ṭ-n / ব-ত-ন – to be inside, lining // baṭā'in // Cognate: [Cognate: none] ; b-r-q / ব-র-ক – to glitter // istabraq // Cognate: Persian: istabrak "thick silk brocade")

55:54c:

وَجَنَى الْجَنَّتَيْنِ دَانٍ

and the fruit of the two gardens is hanging low (wa janā l-jannatayni dānin, অজানাল্ জান্নাতাইনি দান; j-n-y / জ-ন-য় – to pick fruit // janā // Cognate: [Cognate: none] ; d-n-w / দ-ন-ও – to be near // dānin // Cognate: [Cognate: none])

Linguistic Gloss:

Reclining upon couches [muttaki'īn: a state of ease and honor] linings-of-them from thick-brocade [istabraq: a heavy, glittering silk, a loanword from Persian] and-the-picked-fruit of-the-two-gardens is-near [janā...dānin: the fruit is low-hanging, easily reachable without effort].

Tafsīr 55:54: Effortless Luxury and Honor

This verse describes the state of the inhabitants of Paradise. They are muttaki'īn (reclining), a posture of royalty, honor, and complete relaxation. The opulence is emphasized by mentioning the lining (baṭā'in) of the couches is istabraq (rich brocade); exegetes note if the hidden lining is so luxurious, the visible exterior must be even more magnificent. To complete the scene of effortless ease, the fruit (janā) is dānin (close at hand), requiring no effort to pick. This connects to 76:14, "And the shade of the garden will come low over them, and its bunches of fruit will hang low." This contrasts with earthly life, which is defined by toil and effort (kadd).

Verse 55:55 – The Central Question (Revisited)

55:55a:

فَبِأَيِّ آلَاءِ

55:55b:

رَبِّكُمَا تُكَذِّبَانِ

Linguistic Gloss:

So-with-which-of the-favors [ālā'] of-the-Lord-of-you-two do-you-two-deny? [rabbikumā, tukadhdhibāni].

Tafsīr 55:55: The Blessing of Peace and Dignity

The favor highlighted by this refrain is the state of perfect peace, dignity, and effortless existence. After a life of striving, the reward is one of complete rest and honor. The luxurious details are symbols of the value God places upon the believers. To deny this promise is to deny the divine desire to honor the faithful and to reward their patience and effort with an eternity of dignified repose. It is a rejection of the ultimate divine host honoring His guests.

Verse 55:56 – The Companions of Paradise

55:56a:

فِيهِنَّ قَاصِرَاتُ الطَّرْفِ

In them are women limiting [their] glances (fīhinna qāṣirātu ṭ-ṭarfi, ফীহিন্না ক্ব-স্বিরা-তুত্ত্বর্ফ; q-ṣ-r / ক-স-র – to shorten, restrict // qāṣirāt // Cognate: [Cognate: none] ; ṭ-r-f / ত-র-ফ – glance, extremity // ṭarf // Cognate: [Cognate: none])

55:56b:

لَمْ يَطْمِثْهُنَّ إِنسٌ قَبْلَهُمْ وَلَا جَانٌّ

untouched before them by man or jinn (lam yaṭmithhunna insun qablahum wa lā jānnun, লাম্ ইয়াত্বমিস্হুন্না ইন্সুন্ ক্ববলাহুম্ অলা জা--ন্ন; ṭ-m-th / ত-ম-স – to deflower, touch // yaṭmithhunna // Cognate: [Cognate: none])

Linguistic Gloss:

In-them restricting-of the-glance [qāṣirātuṭ-ṭarf: women who modestly lower their gaze, looking only at their husbands] not has-touched-them a-man before-them and-nor a-jinn [lam yaṭmithhunna: a term for first intercourse, signifying ultimate purity and exclusivity].

Tafsīr 55:56: Purity and Devotion

This verse introduces the paradisiacal companions (ḥūr). Their primary characteristic is moral and spiritual, not merely physical: qāṣirātuṭ-ṭarf, those who restrain their gaze, indicating modesty, contentment, and devotion solely to their husbands. Their purity is absolute, as they have been "untouched before them by man or jinn," created uniquely for their righteous partners. This description emphasizes exclusivity and pristine purity as key elements of the blissful reward. This connects to 37:48, "And with them will be women of modest gaze, with large beautiful eyes." The concept of divinely created, pure companions is a feature of Islamic eschatology.

Verse 55:57 – The Central Question (Revisited)

55:57a:

فَبِأَيِّ آلَاءِ

55:57b:

رَبِّكُمَا تُكَذِّبَانِ

Linguistic Gloss:

So-with-which-of the-favors [ālā'] of-the-Lord-of-you-two do-you-two-deny? [rabbikumā, tukadhdhibāni].

Tafsīr 55:57: The Blessing of Pure Companionship

The refrain here highlights the favor of pure, devoted companionship in the afterlife. It addresses a fundamental human desire for intimacy and connection, promising its fulfillment in the most perfect and pristine form. The blessing is not just physical but emotional and spiritual—a relationship founded on mutual contentment and exclusivity. For both believing men and women, this promises a perfected form of companionship, free from the trials and impurities of worldly relationships. To deny this is to reject the divine promise to fulfill the deepest needs of the human heart.

Verse 55:58 – Their Beauty Described

55:58a:

كَأَنَّهُنَّ الْيَاقُوتُ

As if they were rubies (ka'annahunna l-yāqūtu, কাআন্নাহুন্নাল্ ইয়া-ক্বূতু; y-q-t / য়-ক-ত – ruby, jacinth // yāqūt // Cognate: Greek: hyakinthos "hyacinth, jacinth")

55:58b:

وَالْمَرْجَانُ

and coral (wal-marjānu, অল্-মারজানু; m-r-j-n / ম-র-জ-ন – coral // marjān // Cognate: Greek: margaron "pearl")

Linguistic Gloss:

As if they-were the-jacinth/ruby [yāqūt: a precious red stone, a loanword] and the-coral/pearls [marjān: white coral or small pearls].

Tafsīr 55:58: Metaphors of Purity and Beauty

This verse uses precious gems to describe the companions. According to a hadith cited by al-Ṭabarī, this comparison to rubies (al-yāqūt) denotes the purity and clarity of their skin, while the comparison to coral/pearls (al-marjān) signifies its white luminosity. The combination of red and white suggests vibrant health and radiant beauty. The simile serves to convey an otherworldly beauty and preciousness that transcends earthly description, using the most valuable and beautiful objects known to the original audience as a reference point. The use of gem-like imagery for heavenly beings or objects is found in other traditions, such as the foundations of the New Jerusalem in Revelation 21:19-20.

Verse 55:59 – The Central Question (Revisited)

55:59a:

فَبِأَيِّ آلَاءِ

55:59b:

رَبِّكُمَا تُكَذِّبَانِ

Linguistic Gloss:

So-with-which-of the-favors [ālā'] of-the-Lord-of-you-two do-you-two-deny? [rabbikumā, tukadhdhibāni].

Tafsīr 55:59: The Blessing of Transcendent Beauty

The refrain, following the simile of rubies and coral, underscores the favor of transcendent beauty in the divine reward. The promise is not just for companionship, but for companionship of a sublime and perfect beauty that reflects the perfection of Paradise itself. This addresses the human appreciation for aesthetics and the desire to be surrounded by beauty. It is a divine mercy that the reward for faith includes not only spiritual peace and physical comfort but also overwhelming sensory delight. To deny this is to underestimate the generosity of a Lord who rewards with the most precious and beautiful of His creations.

Verse 55:60 – The Principle of Recompense

55:60a:

هَلْ جَزَاءُ الْإِحْسَانِ

Is the reward for good (hal jazā'u l-iḥsāni, হাল্ জাযা--উল্ ইহসান; j-z-y / জ-য-য় – to reward, requite // jazā' // Cognate: [Cognate: none] ; ḥ-s-n / হ-স-ন – to be good, beautiful // iḥsān // Cognate: [Cognate: none])

55:60b:

إِلَّا الْإِحْسَانُ

anything but good? (illa l-iḥsānu, ইল্লাল্ ইহসানু; ḥ-s-n / হ-স-ন – to be good, beautiful // iḥsān // Cognate: [Cognate: none])

Linguistic Gloss:

Is reward-of the-excellence [iḥsān: from ḥasan "good/beautiful," it means doing a deed in the most excellent, beautiful manner, as if one sees God] except the-excellence? [The response is also a higher form of iḥsān from God].

Tafsīr 55:60: Excellence Rewarded with Excellence

This powerful rhetorical question serves as the ethical and theological climax of this section. It establishes the fundamental principle of divine justice. The word iḥsān implies more than just "goodness"; it is excellence, beauty, and sincerity in faith and action. The Prophet ﷺ defined it as "to worship Allah as if you see Him." The verse declares that the only fitting response to such beautiful conduct is a reward of equal or greater beauty and excellence from God. All the preceding descriptions of Paradise are manifestations of God's iḥsān in response to the believer's iḥsān. This principle connects to 16:97, promising a "good life" and a reward "according to the best of what they used to do." It is the ultimate assurance that no act of excellence is ever lost.

Verse 55:61 – The Central Question (Revisited)

55:61a:

فَبِأَيِّ آلَاءِ

55:61b:

رَبِّكُمَا تُكَذِّبَانِ

Linguistic Gloss:

So-with-which-of the-favors [ālā'] of-the-Lord-of-you-two do-you-two-deny? [rabbikumā, tukadhdhibāni].

Tafsīr 55:61: The Favor of Perfect Reciprocity

This refrain immediately follows the profound declaration, "Is the reward for excellence anything but excellence?" (55:60). Here, the favor being emphasized is this very principle of perfect, beautiful justice. It is a divine blessing that God's system of recompense is not merely transactional but is founded on a reciprocal and escalating beauty (iḥsān). The mercy lies in the assurance that the highest forms of human sincerity and effort will be met with the highest forms of divine generosity. To deny this is to deny the very nature of God as a just and appreciative Lord who rewards goodness with something even better.

Verse 55:62 – A Second Pair of Gardens

55:62a:

وَمِن دُونِهِمَا

And below them both (wa min dūnihimā, অমিನ್ দূনিহিমা; d-w-n / দ-ও-ন – below, besides // dūn // Cognate: [Cognate: none])

55:62b:

جَنَّتَانِ

are two gardens (jannatāni, জান্নাতান; j-n-n / জ-ন-ন – to hide, cover // janna // Cognate: Aramaic: ginnā "garden, enclosure")

Linguistic Gloss:

And-besides/below them-two [min dūnihimā: can mean lower in rank, or simply other than/in addition to] two-gardens [jannatān: dual of janna].

Tafsīr 55:62: Another Level of Reward

This verse introduces a second pair of gardens. Exegetes have differed on their meaning. Ibn `Abbās stated the first two gardens, made of gold, are for the sābiqūn (the foremost in faith), while these second two, made of silver, are for the aṣḥāb al-yamīn (Companions of the Right). This implies different levels of reward based on degrees of piety. Another interpretation is that "below them" simply means in addition to them, signifying an even greater, fourfold reward for the highest believers. In either case, it demonstrates the vastness and layered nature of divine reward, tailored to the deeds and status of the believers.

Verse 55:63 – The Central Question (Revisited)

55:63a:

فَبِأَيِّ آلَاءِ

55:63b:

رَبِّكُمَا تُكَذِّবَانِ

Linguistic Gloss:

So-with-which-of the-favors [ālā'] of-the-Lord-of-you-two do-you-two-deny? [rabbikumā, tukadhdhibāni].

Tafsīr 55:63: The Blessing of Graded Rewards

The refrain here highlights the favor of God's nuanced and multi-leveled system of reward. It is a mercy that Paradise is not a monolithic state but contains degrees and variations that reflect the different levels of human effort and sincerity. This provides a powerful incentive for believers to strive for the highest stations (Firdaws). It shows that God's justice is not only absolute but also precise, recognizing every shade and degree of righteousness. To deny this is to deny the perfect precision and immense scope of the divine reward system.

Verse 55:64 – Their Verdant Description

55:64a:

مُدْهَامَّتَانِ

Dark green in color (mud'hāmmatāni, মুদ্হা--ম্মাতান; d-h-m / দ-হ-ম – to be dark green, black // mud'hāmm // Cognate: [Cognate: none])

Linguistic Gloss:

Both-dark-green [mud'hāmmatāni: dual form of a word indicating an intense, deep green that is so lush it appears almost black from a distance, signifying extreme irrigation and fertility].

Tafsīr 55:64: A Picture of Deep Lushness

This verse describes the second pair of gardens with a single, powerful word: mud'hāmmatāni. This intensive form from the root for "darkness" denotes a verdancy so deep and rich that the foliage appears blackish-green. It evokes an image of supreme fertility and density, a landscape overflowing with life. While the first gardens were described by their spreading branches (afnān), these are described by their overwhelming color, suggesting a different kind of beauty. It portrays a paradise of profound and serene depth, a place of ultimate natural vitality.

Verse 55:65 – The Central Question (Revisited)

55:65a:

فَبِأَيِّ آلَاءِ

55:65b:

رَبِّكُمَا تُكَذِّبَانِ

Linguistic Gloss:

So-with-which-of the-favors [ālā'] of-the-Lord-of-you-two do-you-two-deny? [rabbikumā, tukadhdhibāni].

Tafsīr 55:65: The Blessing of Life's Fullness

The refrain, following the description of the gardens' deep green color, highlights the favor of life in its most intense and abundant form. The color is a symbol of perfect ecological vitality and unending fertility. It is a divine mercy that the reward for faith is not a static state but a living, thriving environment that is the very picture of life's fullness. To deny this is to reject the promise of a hereafter that is not only peaceful but also intensely and beautifully alive.

Verse 55:66 – Their Abundant Springs

55:66a:

فِيهِمَا عَيْنَانِ

In them both are two springs (fīhimā aynāni, ফীহিমা ‘আইনানি; -y-n / ‘অ-য়-ন – eye, spring // ayn* // Cognate: Hebrew: *ayin "eye, spring")

55:66b:

نَضَّاخَتَانِ

gushing forth (naḍḍākhatāni, নাদ্দা-খাতান; n-ḍ-kh / ন-দ-খ – to gush, sprinkle abundantly // naḍḍākhatān // Cognate: [Cognate: none])

Linguistic Gloss:

In-them-two two-springs [aynān: dual of ayn] gushing-abundantly [naḍḍākhatāni: dual form, indicating springs that are not just flowing (tajriyāni, as in 55:50), but are forcefully and copiously gushing or spraying water, implying immense energy and abundance].

Tafsīr 55:66: Gushing Fountains of Paradise

This verse describes the water source in the second pair of gardens. Unlike the "flowing" (tajriyāni) springs of the first gardens, these are naḍḍākhatāni, meaning they gush forth with vigor. The imagery suggests immense pressure and a powerful, inexhaustible source. This distinction again points to the variety within Paradise; one set of gardens may be characterized by serene, flowing rivers, while the other is marked by powerful, energetic fountains. It demonstrates that the divine rewards cater to different tastes and represent different manifestations of divine power and generosity.

Verse 55:67 – The Central Question (Revisited)

55:67a:

فَبِأَيِّ آلَاءِ

55:67b:

رَبِّكُمَا تُكَذِّبَانِ

Linguistic Gloss:

So-with-which-of the-favors [ālā'] of-the-Lord-of-you-two do-you-two-deny? [rabbikumā, tukadhdhibāni].

Tafsīr 55:67: The Blessing of Unending Vigor

The refrain here asks humanity and jinn to consider the favor of the inexhaustible, energetic life source symbolized by the gushing springs. The promise is not just of sustenance, but of dynamic, vibrant, and powerful sources of refreshment. It is a mercy that the life of Paradise is not passive but is characterized by divine energy and vigor. To deny this is to reject the promise of a reward that is as powerful and abundant as the Lord who provides it.

Verse 55:68 – Their Specified Fruits

55:68a:

فِيهِمَا فَاكِهَةٌ

In them both are fruit (fīhimā fākihatun, ফীহিমা ফাকিহাতুন্; f-k-h / ফ-ক-হ – to be joyful, enjoy fruit // fākiha // Cognate: [Cognate: none])

55:68b:

وَنَخْلٌ وَرُمَّانٌ

and date-palms and pomegranates (wa nakhlun wa rummānun, অনখলুন্ অ রুম্মান; n-kh-l / ন-খ-ল – date palm // nakhl // Cognate: Akkadian: nāḫallu "palm grove" ; r-m-n / র-ম-ন – pomegranate // rummān // Cognate: Hebrew: rimmōn "pomegranate")

Linguistic Gloss:

In-them-two fruit [fākiha: fruit in general] and-date-palms [nakhl] and-pomegranates [rummān].

Tafsīr 55:68: The Honor of Specific Mention

This verse details the produce of the second pair of gardens. After mentioning fruit (fākiha) in general, it specifically singles out date-palms (nakhl) and pomegranates (rummān). Classical commentators note that according to Arabic rhetoric, mentioning specific items after a general category is a way of honoring them and highlighting their superiority. Dates and pomegranates were highly valued fruits in the ancient world, symbolizing sweetness, sustenance, and beauty. By naming them, the verse gives a tangible quality to the delights of Paradise, grounding the reward in familiar but perfected pleasures.

Verse 55:69 – The Central Question (Revisited)

55:69a:

فَبِأَيِّ آلَاءِ

55:69b:

رَبِّكُمَا تُكَذِّبَانِ

Linguistic Gloss:

So-with-which-of the-favors [ālā'] of-the-Lord-of-you-two do-you-two-deny? [rabbikumā, tukadhdhibāni].

Tafsīr 55:69: The Blessing of Honored Sustenance

The favor highlighted by this refrain is the divine act of specifying and honoring the fruits of Paradise. It is a mercy that the divine promise includes not just abstract bliss but tangible, specific delights that resonate with human experience. By singling out beloved fruits, God demonstrates a personal and intimate knowledge of what brings pleasure to His creation. To deny this is to reject a Lord who communicates His generosity in terms that are both magnificent and relatable.

Verse 55:70 – Their Excellent Companions

55:70a:

فِيهِنَّ خَيْرَاتٌ

In them are good (fīhinna khayrātun, ফীহিন্না খইরা-তুন্; kh-y-r / খ-য়-র – to be good, choose // khayrāt // Cognate: [Cognate: none])

55:70b:

حِسَانٌ

and beautiful [women] (ḥisānun, হিসান; ḥ-s-n / হ-স-ন – to be good, beautiful // ḥisān // Cognate: [Cognate: none])

Linguistic Gloss:

In-them good/virtuous-ones [khayrāt: plural of khayra, meaning women who are good in character and disposition] beautiful-ones [ḥisān: plural of ḥasnā', meaning women who are beautiful in face and form].

Tafsīr 55:70: Inner and Outer Beauty

This verse describes the companions in the second tier of gardens. The description is concise but profound: khayrātun ḥisān. Khayrāt refers to goodness of character (akhlāq), while ḥisān refers to beauty of appearance (khalq). The verse thus presents a holistic ideal of beauty, where inner virtue and outer grace are perfectly combined. This description emphasizes that the companions of Paradise are not merely objects of beauty but are beings of excellent moral and spiritual character. This connects to the Prophet's ﷺ prayer, "O Allah, you have made my physical constitution beautiful, so make my character beautiful as well" (Aḥmad).

Verse 55:71 – The Central Question (Revisited)

55:71a:

فَبِأَيِّ آلَاءِ

55:71b:

رَبِّكُمَا تُكَذِّبَانِ

Linguistic Gloss:

So-with-which-of the-favors [ālā'] of-the-Lord-of-you-two do-you-two-deny? [rabbikumā, tukadhdhibāni].

Tafsīr 55:71: The Blessing of Perfected Character

The favor presented by this refrain is the promise of companionship where beauty of character is as perfect as physical beauty. In the worldly realm, this combination is rare and often flawed. The divine mercy is to provide a relationship in the hereafter free from the defects of character that mar worldly relationships. It is a promise of peace, harmony, and joy rooted in both aesthetic delight and moral excellence. To deny this is to deny God's power to create beings of perfect, holistic goodness as a reward for the faithful.

Verse 55:72 – Their Guarded Purity

55:72a:

حُورٌ مَّقْصُورَاتٌ

Fair ones, guarded (ḥūrum-maqṣūrātun, হূরুম্ মাক্বসূরা-তুন্; ḥ-w-r / হ-ও-র – to be intensely white/black [of eyes] // ḥūr // Cognate: [Cognate: none] ; q-ṣ-r / ক-স-র – to shorten, confine // maqṣūrāt // Cognate: [Cognate: none])

55:72b:

فِي الْخِيَامِ

in pavilions (fi l-khiyāmi, ফিল্ খিয়াম; kh-y-m / খ-য়-ম – tent // khiyām // Cognate: Aramaic: khaymətā "tent")

Linguistic Gloss:

Fair-ones-with-beautiful-eyes [ḥūr: having intensely white sclera and intensely black irises] confined/reserved [maqṣūrāt: they are reserved for their husbands, not roaming about] in the-pavilions [khiyām: luxurious tents or pavilions].

Tafsīr 55:72: Reserved for their Spouses

This verse adds detail about the companions. They are ḥūr, a term signifying fair complexion and the striking beauty of their eyes. They are maqṣūrātun fil-khiyām, meaning they are reserved or protected within their pavilions. This imagery, drawn from the culture of Arabian nobility where women of high status were kept secluded, symbolizes honor, modesty, and exclusivity. They are not for public view but are reserved solely for their husbands, reinforcing the theme of a pure, private, and dignified relationship. The pavilions (khiyām), according to hadith, are vast and made of a single, hollowed-out pearl (Bukhārī).

Verse 55:73 – The Central Question (Revisited)

55:73a:

فَبِأَيِّ آلَاءِ

55:73b:

رَبِّكُمَا تُكَذِّبَانِ

Linguistic Gloss:

So-with-which-of the-favors [ālā'] of-the-Lord-of-you-two do-you-two-deny? [rabbikumā, tukadhdhibāni].

Tafsīr 55:73: The Blessing of Dignity and Privacy

The favor highlighted here is the promise of intimacy that is dignified, private, and exclusive. The imagery of the companions being reserved in pavilions is a divine assurance of a relationship free from the corruption, jealousy, and indiscretion of the world. It is a mercy that God honors the believers with a form of companionship that is protected and cherished. To deny this is to reject a Lord who understands and fulfills the need for a sacred, inviolable intimacy as part of His ultimate reward.

Verse 55:74 – Their Untouched Purity

55:74a:

لَمْ يَطْمِثْهُنَّ إِنسٌ

Whom no man has touched (lam yaṭmithhunna insun, লাম্ ইয়াত্বমিস্হুন্না ইন্সুন্; ṭ-m-th / ত-ম-স – to deflower, touch // yaṭmithhunna // Cognate: [Cognate: none])

55:74b:

قَبْلَهُمْ وَلَا جَانٌّ

before them, nor any jinn (qablahum wa lā jānnun, ক্ববলাহুম্ অলা জা--ন্ন; j-n-n / জ-ন-ন – to hide, conceal // jānn // Cognate: Aramaic: ginnā "tutelary spirit")

Linguistic Gloss:

Not has-touched-them a-man [lam yaṭmithhunna: signifying virginity] before-them and-nor a-jinn.

Tafsīr 55:74: The Reiteration of Pristine Purity

This verse repeats the description from 55:56, emphasizing that the companions in this second set of gardens are also of a pristine and untouched purity. The repetition serves to confirm that this quality is a fundamental aspect of the paradisiacal reward, not exclusive to the highest level. It assures all righteous believers, both human and jinn, that their companions will be created uniquely and exclusively for them. This reiteration solidifies the themes of exclusivity, purity, and the special honor bestowed upon the inhabitants of Paradise by their Lord.

Verse 55:75 – The Central Question (Revisited)

55:75a:

فَبِأَيِّ آلَاءِ

55:75b:

رَبِّكُمَا تُكَذِّبَانِ

Linguistic Gloss:

So-with-which-of the-favors [ālā'] of-the-Lord-of-you-two do-you-two-deny? [rabbikumā, tukadhdhibāni].

Tafsīr 55:75: The Blessing of Renewed Purity

The refrain here, after a repeated verse, underscores the favor of guaranteed and absolute purity in the afterlife. The repetition of the verse itself acts as a powerful divine oath that this promise is true for all who enter Paradise. It is a mercy that God will cleanse the hereafter of all the complexities, histories, and impurities that mark worldly relationships, offering a fresh, pristine start. To deny this is to deny God's power to renew creation and to create relationships of perfect, untainted purity for His servants.

Verse 55:76 – The Final Comforts

55:76a:

مُتَّكِئِينَ عَلَىٰ رَفْرَفٍ خُضْرٍ

Reclining on green cushions (muttaki'īna `alā rafrafin khuḍrin, মুত্তাকি‘ঈনা ‘আলা রফরফিন্ খুদ্বর্; w-k-ʾ / ও-ক-’ – to recline, lean // muttaki'īn // Cognate: [Cognate: none] ; r-f-f / র-ফ-ফ – to flutter, cushion // rafraf // Cognate: [Cognate: none] ; kh-ḍ-r / খ-দ-র – to be green // khuḍr // Cognate: [Cognate: none])

55:76b:

وَعَبْقَرِيٍّ حِسَانٍ

and beautiful carpets (wa abqariyyin ḥisānin, অ‘আবক্বরিয়্যিন্ হিসান; -b-q-r / ‘অ-ব-ক-র – [place name 'Abqar'], rich carpet // `abqariyy // Cognate: [Cognate: none] ; ḥ-s-n / হ-স-ন – to be good, beautiful // ḥisān // Cognate: [Cognate: none])

Linguistic Gloss:

Reclining upon green cushions [rafraf: fine cushions or cloths; khuḍr: green, a color symbolizing life and peace] and-rich beautiful-carpets [`abqariyy: richly embroidered carpets, named after a mythical place of the jinn famed for its craftsmanship; ḥisān: beautiful].

Tafsīr 55:76: The Apex of Paradisiacal Rest

This verse provides a final depiction of the believers' state of comfort. Again they are muttaki'īn (reclining), the ultimate posture of peace and honor. The furnishings are specified: rafrafin khuḍr (green cushions), with the color green being symbolic of life, nature, and tranquility in Islamic tradition, and `abqariyyin ḥisān (beautiful, rich carpets), implying the highest quality of craftsmanship. This imagery of luxurious rest provides a final, detailed snapshot of the serene and beautiful environment of Paradise, a stark contrast to the restless torment of the sinners circling between fire and boiling water.

Verse 55:77 – The Last Central Question

55:77a:

فَبِأَيِّ آلَاءِ

55:77b:

رَبِّكُمَا تُكَذِّبَانِ

Linguistic Gloss:

So-with-which-of the-favors [ālā'] of-the-Lord-of-you-two do-you-two-deny? [rabbikumā, tukadhdhibāni].

Tafsīr 55:77: The Final Challenge of Gratitude

This is the 31st and final time the refrain appears in the Sūrah. Coming after the exhaustive list of worldly signs, cosmic wonders, dire warnings, and detailed promises of paradisiacal bliss, this last question carries the cumulative weight of the entire chapter. It is the final, ultimate challenge to humanity and jinn: after this comprehensive demonstration of divine power, mercy, justice, and generosity, which favor, which sign, which reality could one possibly deny? It leaves the audience in a state of awe, compelling a heartfelt affirmation of gratitude and submission to the Lord of all blessings.

Verse 55:78 – The Blessed Name of God

55:78a:

تَبَارَكَ اسْمُ رَبِّكَ

Blessed is the Name of your Lord (tabāraka-smu rabbika, তাবা-রকাস্মু রব্বিকা; b-r-k / ব-র-ক – to bless, increase // tabāraka // Cognate: Hebrew: bārak "to bless" ; s-m-w / স-ম-ও – name, mark // ism // Cognate: Akkadian: šumu "name")

55:78b:

ذِي الْجَلَالِ وَالْإِكْرَامِ

Possessor of Majesty and Honor (dhi l-jalāli wal-ikrām, যিল্ জালা-লি অল্-ইকরাম; j-l-l / জ-ল-ল – to be majestic, glorious // jalāl // Cognate: [Cognate: none] ; k-r-m / ক-র-ম – to be noble, generous // ikrām // Cognate: [Cognate: none])

Linguistic Gloss:

Blessed-is the-Name-of your-Lord [tabāraka from b-r-k, implying abundant, eternal goodness and blessing; cf. Hebrew bārak] Possessor-of the-Majesty and-the-Honor [Dhil-Jalāli wal-Ikrām].

Tafsīr 55:78: The Source of All Blessings

The Sūrah concludes not by focusing on the blessings, but by redirecting all praise to their source: the blessed Name of the Lord. The word tabāraka signifies that His essence is the wellspring of all goodness and increase. The Sūrah ends by repeating the divine attribute Dhul-Jalāli wal-Ikrām ("Possessor of Majesty and Honor"), first mentioned in 55:27. This forms a powerful thematic bracket. His Jalāl (Majesty) is the source of the awe and warnings in the Sūrah, while His Ikrām (Generous Honor) is the source of the infinite favors and rewards. All the ālā' (favors) are but manifestations of this Name. The ultimate conclusion is pure praise, returning all glory from the creation to the Creator.

Note:

ع-ل-م (`-l-m)

Pictographic source: ʿ from an "eye" (👁️), a symbol of perception and knowledge. "to know, sign" > Arabic alima "to know."

ʿ-l-m can be interpreted phonesthetically as: "a deep, essential concept (ʿ) flows outwards (l) and becomes manifest/encompassed (m)."

The root ʿ-l-m appears 854 times in the Quran, making it one of the most frequent and theologically significant roots.

As an Attribute of God: The most common use is in divine names, especially al-ʿAlīm (The All-Knowing), which appears over 150 times. E.g., wa-Allāhu bikulli shayʾin ʿalīm ("And God is All-Knowing of every thing," 2:282).
Revelation and Teaching: The very first verses of revelation (Surah Al-ʿAlaq, 96:1-5) center on this root: iqraʾ... alladhī **ʿallama** bi-l-qalam, **ʿallama** l-insāna mā lam **yaʿlam** ("Read... Who taught by the pen, Taught man that which he knew not.").
World/Worlds: al-ḥamdu li-llāhi rabbi l-**ʿālamīn** ("Praise be to God, the Lord of the Worlds," 1:2). Here, ʿālamīn refers to all of creation, everything that can be known.

Comparative Scriptural Analysis

Hebrew Bible:
- The direct verbal cognate ʿālam (עָלַם) undergoes a fascinating semantic shift, meaning "to hide, conceal." The Niphal form neʿlam means "it is hidden" (Leviticus 4:13).
- However, the noun ʿōlām (עוֹלָם) is a perfect cognate for Arabic ʿālam, meaning "eternity, world." The semantic link is likely "that which is remote in time, the hidden age." This divergence in the verb but convergence in the noun is a key point of comparative Semitic analysis.
Aramaic: Like Hebrew, ʿālam (עָלַם) means "world, eternity." The youth ʿəlaymā (cf. Arabic ghulām) is likely related, signifying a hidden/undeveloped stage of life.
Geʿez: The classical Ethiopian language has the direct cognate ʿālam (ዓለም), meaning "world, age, eternity," borrowed into modern Amharic and Tigrinya.

Semantic Field Mapping

A[Core: "Distinctive Mark / Sign"] --> B["`ʿalam` (flag), `ʿalāma` (sign)"];

A --> C{"Perceiving the Mark"};

C --> D["`ʿalima` (to know)"];

D --> E["`ʿilm` (knowledge)"];

D --> F["`ʿālim` (knower/scholar)"];

D --> G["`ʿAlīm` (The All-Knowing God)"];

C --> H{"Causing to Perceive the Mark"};

H --> I["`ʿallama` (to teach)"];

H --> J["`aʿlama` (to inform)"];

I --> K["`taʿallama` (to learn, reflexive)"];

A --> L{"The Totality of all Known/Marked Things"};

L --> M["`ʿālam` (world/universe)"];

Integrated Analysis

The history of the root ʿ-l-m is a journey from the concrete to the cosmic. It begins with a potential Proto-Afroasiatic word for a "mark" (*ʿalam). This physical concept is encoded in Proto-Sinaitic by the pictograph of an "eye" (👁️), forever tying the root to the cognitive domain of perception. In Proto-Semitic, this diversifies into "knowing" (*ʿalima) and "eternity/hidden time" (*ʿālam), a split still visible in the contrast between Arabic ʿalima ("know") and Hebrew ʿālam ("hide").

In Arabic, the root explodes in productivity. It retains its ancient meanings of "mark" (ʿalam, "flag") but expands to become the primary lexical field for epistemology (ʿilm), pedagogy (taʿlīm), media (iʿlām), and cosmology (ʿālam). In the Quran, it is elevated to a supreme theological concept, with al-ʿAlīm (The All-Knowing) being a core attribute of God. The root's journey mirrors a civilizational shift towards valuing and systematizing knowledge.

Comprehensive Cross-Linguistic Analysis

Branch	Language	Cognate(s)	Notes
Semitic
East Semitic	Akkadian	`alamtu`	"sign, token." Demonstrates the "mark" meaning is ancient.
Northwest	Hebrew	`ʿālam` (verb), `ʿōlām` (noun)	Verb: "to hide." Noun: "eternity, world." Semantic split.
	Ugaritic	`ʿlm`	"eternity." Also `ġlm` ("youth"), showing `ġ`/`ʿ` interchange.
	Aramaic	`ʿālam`	"world, eternity."
South Semitic	Geʿez	`ʿālam`	"world, eternity."
	Epigraphic SA	`ʿlm`	"monument, marker."
Egyptian	Ancient Eg.	(none)	Conceptual parallels (`rḫ` "know"), but no direct cognate. The `ʿ` phoneme is preserved, but this root is not attested.
Berber	Tamazight	`asʿlem`	"to inform." This is a later loanword from Arabic, not a direct PAA cognate.
Cushitic	Somali	`calaan`	"flag." `caalim` "scholar." Both are loanwords from Arabic.
Chadic	Hausa	`àlāma`	"sign, mark." `líimi` "knowledge." All are loanwords from Arabic, demonstrating Arabic's massive lexical influence.
Indo-European	Persian, Turkish, Urdu	`ʿilm/ilim`, `ʿālam/alem`, `ʿālim/alim`	These languages are saturated with loanwords from Arabic derived from this root, all entering after the Islamic period.

Form	Verb (Perfect)	IPA	Meaning	Noun / Participle (Transliteration)	Meaning
I	`ʿalima`	/ˈʕalima/	to know, be aware of	`ʿilm`, `ʿālim`, `maʿlūm`	knowledge, scholar, known
II	`ʿallama`	/ˈʕallama/	to teach, instruct (causative of I)	`taʿlīm`, `muʿallim`	teaching, teacher
III	`ʿālama`	/ˈʕaːlama/	to deal with knowledgeably (archaic)	`muʿālama`	(verbal noun)

The context is verses 55:2-4:

عَلَّمَ الْقُرْآنَ (ʿallama al-qurʾāna) - He taught the Qur'an.
خَلَقَ الْإِنسَانَ (khalaqa al-insāna) - He created the human.
عَلَّمَهُ الْبَيَانَ (ʿallamahu al-bayāna) - He taught him clear expression.

Here's a breakdown of the etymology and significance of each word.

📖 `قُرْآن` (Qurʾān) - The Recitation

Root: ق-ر-أ (q-r-ʾ).
Core Meaning: The fundamental meaning of this root is "to gather together," "to collect," and by extension, "to read" or "to recite" aloud. Recitation is the act of gathering letters and words to form a coherent, meaningful utterance.
Analysis: The word Qurʾān is a verbal noun that literally means "The Recitation" or "The Reading." Its name emphasizes its divine origin as an oral, recited message delivered through the Angel Gabriel to the Prophet Muhammad.
Comparative Etymology: This root has clear cognates in other Semitic languages. It is closely related to the Syriac Aramaic word qeryānā (ܩܪܝܢܐ), which means "scripture reading" or "lection." This points to a shared ancient Semitic concept of sacred text as something primarily recited and heard, not just read silently.

🧑 `إِنسَان` (ʾInsān) - The Human

Root: ء-ن-س (ʾ-n-s).
Core Meaning: The primary meaning of this root is related to sociability, companionship, intimacy, and familiarity. It implies a being that is not solitary but finds comfort (uns) in community.
Analysis: The word ʾInsān designates the human being as a social and conscious creature. It distinguishes humanity from wild beasts or solitary beings. This etymology suggests that to be human is to be in relationship with others.
Alternative Theory: Some classical linguists also linked ʾInsān to the root ن-س-ي (n-s-y), which means "to forget." In this interpretation, the human is nasīy, the "forgetful creature," who is prone to forgetting their divine origin and covenant with God, thus constantly needing reminders like the Qurʾān.

🗣️ `بَيَان` (Bayān) - Clear Expression

Root: ب-ي-ن (b-y-n).
Core Meaning: This root revolves around the idea of clarity, separation, and distinction. It means "to be clear," "to become distinct," or "to separate" one thing from another.
Analysis: Al-Bayān is the faculty of eloquent, clear, and articulate speech. It is the ability to distinguish between concepts (like truth and falsehood, good and evil) and to express these distinctions through language. It is not just speech, but the cognitive power of logic, reason, and expression that underpins it. It's the tool that allows the ʾInsān to understand and communicate the Qurʾān.

💡 Thematic Synthesis

The sequence in Surah Ar-Rahman is theologically profound. It suggests a hierarchy of divine gifts:

Revelation (Qurʾān): The divine message, the ultimate source of knowledge, is mentioned first, even before the creation of its recipient. This establishes its primacy.
Creation (ʾInsān): Humanity is then created, defined by its capacity for social connection and its need for guidance.
Intellect & Expression (Bayān): Finally, humanity is endowed with Bayān—the key. This is the cognitive and linguistic faculty that allows humans to receive, process, understand, and communicate the divine revelation.

In essence, the verses state that God's mercy provided the message, then created the recipient, and finally gifted the recipient the intellectual tools needed to unlock the message. Bayān is the bridge between the heavenly Qurʾān and the earthly ʾInsān.

"Word" or "Message" not as an afterthought, but as a primary expression of God's nature and creative will.

Surah Ar-Rahman (Islam) ☪️: It presents the Qurʾān (The Message) as being "taught" even before humanity (ʾInsān) is mentioned as being "created." This gives the Qur'an a conceptual pre-eminence. In Islamic theology, this connects to the idea of the "Preserved Tablet" (al-Lawh al-Mahfuz), an eternal, heavenly archetype of the scripture. The Message is the blueprint.

In Islam, the Qurʾān is God's Speech (an Attribute). The Qurʾān is understood to be the eternal, uncreated speech of God (kalām Allāh). It's a perfect expression of His will and knowledge. It was revealed and delivered through an angel to a human prophet. The Message is divine, but it is text. It is distinct from God's essence, though it perfectly reflects His will. The Qurʾān is a guide for humanity. (Ar-Rahman), the ʾInsān (human) is created as the recipient of the message. He is gifted Bayān (intellect/expression) to understand and apply the divine text (Qurʾān)

Study Quran

Ar-Rahman

الرَّحْمَٰنُ

عَلَّمَ الْقُرْآنَ

خَلَقَ الْإِنسَانَ

عَلَّمَهُ الْبَيَانَ

الشَّمْسُ وَالْقَمَرُ

بِحُسْبَانٍ

وَالنَّجْمُ وَالشَّجَرُ

يَسْجُدَانِ

وَالسَّمَاءَ رَفَعَهَا

وَوَضَعَ الْمِيزَانَ

أَلَّا تَطْغَوْا

فِي الْمِيزَانِ

وَأَقِيمُوا الْوَزْنَ

بِالْقِسْطِ

وَلَا تُخْسِرُوا الْمِيزَانَ

وَالْأَرْضَ وَضَعَهَا

لِلْأَنَامِ

فِيهَا فَاكِهَةٌ

وَالنَّخْلُ

ذَاتُ الْأَكْمَامِ

وَالْحَبُّ ذُو الْعَصْفِ

وَالرَّيْحَانُ

فَبِأَيِّ آلَاءِ

رَبِّكُمَا تُكَذِّبَانِ

خَلَقَ الْإِنسَانَ

مِن صَلْصَالٍ

كَالْفَخَّارِ

وَخَلَقَ الْجَانَّ

مِن مَّارِجٍ

مِّن نَّارٍ

فَبِأَيِّ آلَاءِ

رَبِّكُمَا تُكَذِّبَانِ

رَبُّ الْمَشْرِقَيْنِ

وَرَبُّ الْمَغْرِبَيْنِ

فَبِأَيِّ آلَاءِ

رَبِّكُمَا تُكَذِّبَانِ

مَرَجَ الْبَحْرَيْنِ

يَلْتَقِيَانِ

بَيْنَهُمَا بَرْزَخٌ

لَّا يَبْغِيَانِ

فَبِأَيِّ آلَاءِ

رَبِّكُمَا تُكَذِّبَانِ

يَخْرُجُ مِنْهُمَا

اللُّؤْلُؤُ وَالْمَرْجَانُ

فَبِأَيِّ آلَاءِ

رَبِّكُمَا تُكَذِّبَانِ

وَلَهُ الْجَوَارِ

الْمُنشَآتُ فِي الْبَحْرِ

كَالْأَعْلَامِ

فَبِأَيِّ آلَاءِ

رَبِّكُمَا تُكَذِّبَانِ

كُلُّ مَنْ عَلَيْهَا

فَانٍ

وَيَبْقَىٰ وَجْهُ رَبِّكَ

ذُو الْجَلَالِ وَالْإِكْرَامِ

فَبِأَيِّ آلَاءِ

رَبِّكُمَا تُكَذِّبَانِ

يَسْأَلُهُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ

كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ

فَبِأَيِّ آلَاءِ

رَبِّكُمَا تُكَذِّبَانِ

سَنَفْرُغُ لَكُمْ

أَيُّهَ الثَّقَلَانِ

فَبِأَيِّ آلَاءِ

رَبِّكُمَا تُكَذِّبَانِ

يَا مَعْشَرَ الْجِنِّ وَالْإِنسِ

إِنِ اسْتَطَعْتُمْ أَن تَنفُذُوا

مِنْ أَقْطَارِ السَّمَاوَاتِ وَالْأَرْضِ

فَانفُذُوا ۚ لَا تَنفُذُونَ إِلَّا بِسُلْطَانٍ

فَبِأَيِّ آلَاءِ

رَبِّكُمَا تُكَذِّبَانِ

يُرْسَلُ عَلَيْكُمَا

شُوَاظٌ مِّن نَّارٍ

وَنُحَاسٌ فَلَا تَنتَصِرَانِ

فَبِأَيِّ آلَاءِ

رَبِّكُمَا تُكَذِّبَانِ

فَإِذَا انشَقَّتِ السَّمَاءُ

فَكَانَتْ وَرْدَةً كَالدِّهَانِ