Here you find the translation in English and Urdu with Arabic of Ayat of Surah Ar- Rahman. Surah Ar-Rahman banyak sekali orang yang menjadikan surat dengan urutan no 55 di alquran sebagai surat favorite. ada beragam alasan yang membuat. Tafsir Ibnu Katsir Surah Ar Rahman. Perpustakaan Online Muslim PPI Kobe. Uploaded by. P. PPI Kobe. Download with Google Download with Facebook.
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Surat Ar Rahman-Latin - Download as Word Doc .doc /.docx), PDF File .pdf), Text File Kumpulan Tanya Jawab Bahasa Inggris Beserta Artinya Terlengkap. This Surah is entitled Ar Rahman, the word with which it begins. This title, however, deeply relates to the subject matter of the Surah too, for in it, from the. اَلرَّحۡمٰنُۙ ﴿﴾ عَلَّمَ الۡقُرۡاٰنَؕ ﴿﴾ خَلَقَ الۡاِنۡسَانَۙ ﴿﴾ عَلَّمَهُ الۡبَيَانَ ﴿﴾ اَلشَّمۡسُ وَالۡقَمَرُ بِحُسۡبَانٍ ﴿﴾ وَّالنَّجۡمُ وَالشَّجَرُ يَسۡجُدٰنِ ﴿﴾ وَالسَّمَآءَ رَفَعَهَا وَوَضَعَ الۡمِيۡزَانَۙ ﴿ ﴾.
Inni khaliq-un basharan min teen. The first teaching is Tauhid and the second is justice. O burdens of the earth, In other words, the Creator is warning these two unworthy groups of His creation, saying: Fath al-Bari, Kitab at- Tafsir: Allah certainly has the power to do this work and He will surely accomplish it. And it may well be that further investigations might reveal that both these things originate in the sea at the place where springs of sweet water gush outs from the sea bed; and in their birth and development combination of both kinds of the water plays its part. The verse means that just as the first man was created out of earth, then passing through various stages of creation, the clay model adopted the shape of a living man of flesh and blood, and then his progeny spread by means of the sperm-drop, so was the first jinn created from a pure flame of fire, or a fire free of smoke, and then the species of jinn spread from his progeny.
The same also is true of the jinn.
Their being also is essentially fiery. But just as we are not a mere lump of earth, so also they are not a mere flame of fire. This verse proves two things. First, that the jinn are not simply spirit, but are material beings of a special nature, but since they have been composed of pure fiery substances, they remain invisible to human beings who have bean created of earthly substances.
The same has been referred to in this verse: Satan and his party see you from where you cannot see them. Surah Al-Aaraf, Ayat The other thing that we come to know from this verse is that the jinn are not only a creation of a wholly different nature from human beings, but the substance of their creation also is absolutely different from that of man, animal, vegetable and solid matter.
This verse explicitly points out the error of the viewpoint of those people who regard the jinn as a kind of human beings. According to their interpretation, the meaning of creating man of the dust and the jinn of the fire is to describe the difference of the temperamental nature of the two kinds of the people; one kind of them are humble by nature, and they are men in the true sense, and the other kind of the people are wicked by nature and fiery in temper, who may better be called devils.
This is, however, no commentary of the Quran but its distortion. After reading all these details, can a reasonable person understand that the object of all this is only to define the humility of the good men? Moreover, how can a sound-minded person understand that the meaning of creating man of rotten, dry clay and the jinn of the flame of pure fire is the difference of the separate moral characteristics of the two individuals or groups with different temperaments belonging to the same human species?
For further explanation, see E.
Though we do not know much about the jinn, man is present before us. Had he been given the body of a fish or a bird or a monkey along with the human brain, he could not have used, with that body, the mental powers to any advantage.
Then, is it not a supreme blessing of Allah that He blessed man with the most suitable body also, so that he may exploit the mental powers granted to him efficiently? Consider the hands, the feet, the eyes, the ears, the tongue and the erect stature as against the intellect and reason, and the capabilities of workmanship and artistic skill, and one will feel that the Creator has provided a deep relationship and harmony between them without which the human body would have remained useless.
How could the men and jinn of such quality and rank be brought into existence without knowledge, wisdom, mercy and a profound creative power? For such miracles of creation cannot be performed by accidents and automatic blind and deaf laws of nature.
On the shortest day of winter the sun rises and sets making a small acute angle. On the contrary, on the longest day of summer it rises and sets making a wide obtuse angle. Between them its points of rising and setting go on shifting every day, for which at another place in the Quran Surah Al-Maarij, Ayat 40 the words Rabbul-mashariq walmagharib have been used.
Likewise, at the time the sun rises in one hemisphere of the earth, it sets in the other hemisphere, thus producing two easts and two wests of the earth. There are several meanings of calling Allah Lord of the two Easts and the two Wests. First, that it is by His command that the system of the rising and setting of the sun and their changing pattern during the year is functioning.
Second, that Allah alone is the Master and Ruler of the earth and the sun; had they their own separate lords, this regular system of the rising and setting of the sun on the earth could not have functioned and continued to function permanently. Third, that the Master and Sustainer of both the Easts and both the Wests is One Allah alone; to Him belong the creations living between them.
He alone is nourishing them, and it is for their sustenance that He has established this wise system of the rising and setting of the sun on the earth. Here also, although in view of the context, power seems to be a more conspicuous meaning of alaa, yet, besides, the aspect of blessing and praiseworthy qualities is also present in it.
It is a great blessing that Allah Almighty has prescribed the rule of the rising and setting of the sun, for by means of it the changes of the crops and seasons arc regulated with which countless interests of the men and animals and vegetables are attached.
For explanation see E. From both these seas come out pearls and corals. The objectors say that pearls and corals come out only from salt waters. How is it then that they are stated to come out from both the sweet and salt waters?
The answer is that the seas contain both the sweet and the salt waters; therefore, whether it is said that these things come out from the combination of both, or from both kinds of waters, it would be one and the same thing. And it may well be that further investigations might reveal that both these things originate in the sea at the place where springs of sweet water gush outs from the sea bed; and in their birth and development combination of both kinds of the water plays its part.
Near Bahrain which has been famous for its pearl fisheries for centuries, there exist springs of sweet water at the bottom of the Gulf. Here also though the aspect of power in alaa is conspicuous, the aspect of the blessing and praiseworthy qualities is also not hidden.
It is a blessings of God that these valuable things come out from the sea, and it is His Providence that for the satisfaction of the aesthetic taste of the creatures whom He had blessed with the taste for beauty and the love and longing for adornment, He created all sorts of these beautiful things in His world.
His are the ships: Ships became possible only by His power. It is He Who blessed man with the capability and skill that he may build ships for crossing the oceans. It is He Who created on the earth the material from which ships could be built, and it is He Who subjected water to the laws by which it became possible for the mountain-like ships to sail on the surface of the surging oceans.
Here, the aspect of the blessing; and bounty is conspicuous in alaa, but the explanation given above shows that the aspect of power and good qualities is also present in it. First, neither you are immortal nor the provisions that you are enjoying in this world everlasting. Immortal and everlasting is the Being of the High and Supreme God alone Whose greatness this universe testifies, and by Whose grace and kindness you have been favored with these bounties.
Now, if some one among you behaves arrogantly, it would be due to his own meanness. If a foolish person assumes haughtiness in his tiny sphere of authority, or becomes god of a few helpless men who fall into his hand, this farce would not last long. A godhead that lags for a mere score or two score years in a corner of the earth whose size in this limitless universe is not even equal to a pea seed, and then becomes a legend of the past, is not something of which one may feel proud and arrogant.
The other important truth of which both these creations have been warned is: None of those whom you have set up as deities and removers of hardships and fulfiller of needs, apart from Allah, whether they are angels or prophets or the moon and the sun, or some other creation, can fulfill any of your needs.
They themselves pray to Him for help. When they are not able to remove their own hardships, how will they remove your hardships? Whatever is happening in this limitless universe, from the earth to the heavens, is happening under the command of One God alone. No one else has any share in His Godhead.
Here, as the context itself shows, the word alaa has been used in the sense of excellences and perfections. Whatever claim he may make to an excellence by his tongue, or arrogate to himself such an excellence, it is indeed a disavowal of the rank and station of the real possessor of excellences and perfections.
That is, He is continuously and endlessly functioning in this universe and creating countless new things with new and yet new forms and designs and qualities, He is giving death to one and life to another, exalting one and debasing another, causing one to recover and another to remain ill, rescuing a drowning one and drowning a floating one. He is providing sustenance to countless creatures in a variety of ways, His world never stays in the same state: Here, alaa seems to have been used in the sense of qualities and glories.
In short, every polytheistic belief and utterance, in the final analysis, leads up to the disavowal of the divine attributes. Polytheism is nothing but that one should ascribe the divine attributes of being All-Hearing and All-Seeing, Almighty and All- Powerful, etc. Thaqalan is derived from thiql which means a burden, and thaqal is the burden loaded on a conveyance. Thaqalan dual therefore would mean: Here this word refers to the jinn and men; who are both loaded on the earth.
As the addressees here are those jinn and men who have turned away from the service and obedience of their Lord and Sustainer, they have been addressed as: O burdens of the earth, In other words, the Creator is warning these two unworthy groups of His creation, saying: You who have become a burden for My earth, I am soon going to take you to task.
This does not mean that Allah at this time is too busy to call the disobedient servants to account, but it means that Allah has arranged a special time-table according to which He will first bring into existence generation after generation of the jinn and men in the world till an appointed time, and will provide them with an opportunity to work in this examination center of the world; then at a specific hour the examination will be suddenly brought to a close, and all the jinn and men living at that time will be given death simultaneously.
Then at another time which is preordained with Allah for calling the jinn and men to account, all the former and the latter generations of both the species will be resurrected and mustered at one and the same time.
In view of this time-table the two species have been warned, as if to say: We are yet busy with the work of the first period, and the time for the second period has not yet come, not to speak of embarking on the work of the third period. But you may rest assured. The time is fast approaching when We shall be free to take you to task.
This lack of leisure does not mean that Allah is too occupied with one kind of work to attend to another kind of work. But its nature is analogous to the occupation of a person who has set a time-table for different sorts of the works and in respect of a work whose time has not yet arrived according to the time-table, he may say that he at the moment is not free for it.
Here, alaa can also be taken in the meaning of powers. In view of the context, each meaning seems to be appropriate in its own way. According to the first meaning, it would mean: Today you are being ungrateful for Our blessings and are being treacherous and disloyal by adopting the different attitudes of disbelief, polytheism, atheism, sin and disobedience, but tomorrow when the time comes for accountability, We shall see which of Our blessings you prove to be the result of a mere accident, or the fruit of your own ability, or manifestation of the kindness of a god or goddess or saint.
In the second case, the meaning would be: Today you are mocking the doctrine of Resurrection and the gathering together of all mankind and jinn on the Day of Judgment and the accountability and the Heaven and Hell, and are harboring the misunderstanding that such things are not at all possible, but when We gather you together for accountability and all that you deny today will appear before you, then We shall see which of Our powers you deny.
The heavens and the earth: The universe or the kingdom of God. The verse means to impress this: When the time for the accountability of which you are being foretold comes, you will be seized and brought before God in any case wherever you may be. If you feel that you have the power, then you may use that power if you so will. The word shuwaz, as used in the original, means the pure, smokeless flame, and nuhas is the gross smoke without a flame.
These two things, one after the other, will be let loose upon the men and jinn, when they try to escape the accountability of Allah.
This refers to the Day of Resurrection. Bursting of the heavens implies loosening of the discipline of the heavens, scattering of the celestial bodies, upsetting of the system of the heavens.
And the meaning of reddening like red leather is that during that great upheaval anyone, who looks up towards the sky, will feel as though the entire heavens were on fire. That is, today you deem Resurrection impossible; you think Allah has no power to bring it about.
But when it will have taken place and you see with your eyes all that you are being foretold, which of the powers of Allah will you then deny. This is being explained by the subsequent sentence: The culprits there shall be recognized by their faces. It means that in that great assembly where all the former and the latter generations will have gathered together, there will be no need to ask as to who are the culprits, nor will any man or jinn need be asked whether he is a culprit or not.
The dejected faces of the culprits, their terror-stricken eyes, their disturbed and alarmed countenances will themselves be enough to expose the secret that they are the culprits. When a crowd comprising both the guilty and the innocent people, is encircled by the police, the calm and tranquil of the innocent people and the bewildered and disturbed state of the guilty ones tell at one glance as to who in the crowd is the culprit and who is innocent.
This general rule is in most cases belied in the world, because the worldly police do not enjoy the reputation of being fair and just, rather on many an occasion they have turned out to be more bothersome for the gentle and innocent people than for the culprits.
Therefore, here it is possible that when encircled by the police the gentle and innocent people might become even more terror-stricken than the criminals, but in the Hereafter, when every noble person will have complete faith in the justice of Allah, bewilderment will afflict only those whose conscience will be conscious of their being the culprits themselves, and who on their very arrival in the Court of God will become certain of their doom, which they had regarded as impossible or doubtful in the world and so had been committing every heinous sin and crime.
The real basis of the crime according to the Quran is that the servant, who is benefiting by the blessings of his Sustainer, should harbor the misunderstanding that the blessings have been bestowed by no one, but have reached to him of their own accord, or that the blessings are not the gift of God but the fruit of his own ability or good fortune, or that they are the gift of God, but God has no right on His servants, or that God Himself has not done him those favors but some other being has gotten these done for him.
These are the wrong concepts on account of which man becomes independent of God and being free from His obedience and service performs acts which He has forbidden, and avoids acts which He has enjoined.
Seen in this light every crime and every sin is, in reality, a disavowal of the favors of Allah whether a person denies them by the word of mouth or not. But the person who, in fact, has no intention of the denial, but acknowledges the favors from the depths of his heart, commits an error occasionally because of human weakness, he shows repentance on it and tries to avoid it. This saves him from being included among the deniers. That is why it has been said: When you will have been seized as culprits, then We shall see as to which of Our favors you deny.
In Surah At-Takathur, Ayat 8, the same thing has been put thus: On that Day you will certainly be called to account for the blessings you had been granted. That is, it will be asked: Had We granted you these blessings or not. Then, what attitude did you adopt towards your Benefactor, and in what ways did you use His blessings. That is, in Hell they will feel oppressed with thirst again and again.
That is, will you even at that time be able to deny that God can bring about Resurrection, can give you another life after death, can call you to account, and can also make this Hell in which you are suffering punishment today. Who fears Whoever holds this belief will inevitably avoid serving the lusts of his self, will avoid following every path blindly, will distinguish between the truth and falsehood, justice and injustice, pure and impure, and the lawful and the unlawful, and will not turn away deliberately from following the commands of God.
This is the real ground for the reward that is being mentioned below. Jannat actually means a garden.
At some places in the Quran the entire world in which the righteous people will be kept, has been called Jannat, as though the whole of it was a garden.
And at others it has been said that they will have Jannaat Gardens under which canals will be flowing. This means that that big Garden will comprise countless other gardens; and here precisely it has been stated that every pious man will be given two gardens in that big Garden, which will be particularly meant for him; it will have his own palaces in which he will live with his family and attendants like a king, and in it he will be provided with all that is being mentioned below.
From here till the end, the word alaa has been used both for the blessings and for the powers, and there is an aspect of the praiseworthy qualities too in it. If we take the first meaning, the meaning of repeating the refrain in this context will be: If you like to deny the blessings of Allah, you may do so.
The righteous will certainly receive these blessings from their Lord. In the second case the meaning would be: If you think it is impossible for Allah to create the Garden and bless His righteous servants with these bounties in it, you may think so. Allah certainly has the power to do this work and He will surely accomplish it. According to the third meaning, it means: He can build the heavens and the earth but cannot prepare Hell for punishing the wicked and cannot make Heaven for rewarding the followers of the truth.
Thus, you may deny His praiseworthy attributes as you may, but tomorrow when He hurls the evildoers into Hell and blesses the worshipers of the truth in Heaven, will you even then be able to deny His these attributes. In one garden he will find one kind of the fruit clustering on its branches, and in the other, another kind.
That is, when their lining will be of such superior quality, you may imagine what will be the quality of the outer layer of the carpets. This is the real character of the woman. She should neither be shameless nor immodest, but should have modesty in her looks.
That is why Allah while making a mention of women among the blessings of Paradise has first of all praised their modesty and chastity and not their beauty and physical charms. Beautiful women can get together in mixed clubs and film studios and beauty contests where only the beautiful women are admitted, but a person of only low taste and mentality can show any interest in them.
No noble person can find any charm in the beauty that attracts every evil look and is ready to fall in every lap. This means that in the worldly life whether a woman died a spinster, or as the wife of somebody, or died young, or as an old woman, in the Hereafter when all the righteous women enter Paradise, they will be made young and virgins.
And any of the women who is made a life-partner of a righteous man, will not have been possessed by anyone before that husband, in Paradise. This verse also shows that the righteous jinn too will enter Paradise like the righteous men. Men will have women from their own kind and the jinn their wives from their own kind: No person of one kind will be made a partner of a member of another kind with whom he cannot live as husband or wife naturally.
In Paradise there will be women of both the jinn and the human species; they all will he modest and untouched: That is, how, after all, is it possible that Allah should allow to go waste the sacrifices of those righteous servants and should deny them their rewards, who kept themselves subjected to restrictions throughout their lives for the sake of Allah, who avoided the unlawful and remained content with the lawful, who performed their duties faithfully and sincerely, rendered the rights of those to whom rights were due, and endured hardships against evil and upheld good?
Even if he believes in Allah, he holds a bad opinion about Him. In his view, He is a perverse ruler in whose lawless kingdom doing good is an exercise in futility.
He is either blind or deaf and is, therefore, wholly unaware as to who in his kingdom is making sacrifices of life, wealth and labor for His sake. He is un-appreciative and cannot distinguish between good and evil.
Or as he seems to think, He is helpless and powerless. He may be very appreciative of the good but is unable to reward the doer of it. Al-Baqara 3. Al-i'Imran 4. An-Nisaa 5. Al-Maidah 6. Al-An'am 7. Al-A'raf 8. Al-Anfal 9. At-Tauba Yunus Hud Yusuf Ar-Ra'd Ibrahim Al-Hijr An-Nahl Israel Al-Kahf Maryam Ta-ha Al-Anbiyaa Al-Hajj Al-Muminun An-Nur Al-Furqan Ash-Shu'araa An-Naml Al-Qasas Al-Ankabut Ar-Rum Luqman As-Sajda Al-Ahzab Saba Fatir Ya-Sin As-Saffat Sad Az-Zumar Al-Mu'min Ha-Mim Ash-Shura Az-Zukhruf Ad-Dukhan Al-Jathiya Al-Ahqaf Muhammad Al-Fat-h Al-Hujurat Qaf Az-Zariyat At-Tur An-Najm Al-Qamar Ar-Rahman Al-Waqi'a Al-Hadid Al-Mujadila