Surah Rahman Glossary: Key Arabic Terms, Names & Meanings Explained

By Published On: September 13, 2025Last Updated: September 18, 202514769 words73.9 min read

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In the name of God

Comprehensive Glossary & Vocabulary Guide For Surah Ar-Rahman

1. ʿAbqariyyin ḥisān (عَبْقَرِيٍّ حِسَانٍ) – Rich carpets of beautiful genius

Linguistic Root & Etymology

ʿAbqariyy refers to something of genius, perfection, or rare beauty, historically associated with a mythical place called ‘Abqar, known for its skilled inhabitants. Ḥisān (root: Ḥ-S-N (ح-س-ن)) means beautiful or fine. The phrase describes carpets of the most exquisite and perfect craftsmanship.

Classical Exegesis (Tafsir)

In the final description of Paradise in Surah Ar-Rahman (55:76), the believers are described as “Reclining on green cushions and rich carpets of beautiful genius.” The commentators explain this as the final touch in a picture of ultimate luxury and aesthetic perfection. The carpets are not just beautiful, but are of a quality that seems otherworldly, as if crafted by a genius. It is a description designed to convey a level of beauty and comfort that is beyond worldly experience.

Thematic Context

This connects to the surah’s theme of the perfection of the rewards in Paradise. The surah has built a picture of a multi-sensory heaven, and this final detail adds to the sense of its ultimate luxury and beauty. The theme is that the reward for faith is not just spiritual bliss, but a complete and perfect existence where even the furnishings are of a sublime and beautiful quality. It is the ultimate expression of the generosity of Dhū l-Jalāli wa-l-Ikrām (The Lord of Majesty and Honor).

Modern & Comparative Lens

The imagery of beautiful carpets and cushions is a culturally specific but universally understandable symbol of comfort, wealth, and repose. The use of the word ʿabqariyy (“of genius”) is particularly striking. It suggests that the objects in Paradise are not just luxurious, but are also masterpieces of art and design, speaking to a human appreciation for aesthetic genius that will be perfectly fulfilled in the Hereafter.

Practical Reflection & Application

This verse, in describing the beautiful details of Paradise, encourages us to appreciate beauty in our own lives, but to always see it as a pale reflection of the true beauty that awaits the righteous. The practical application is to strive to create beauty and excellence (iḥsān) in our own work and our own surroundings for the sake of God, with the hope of being granted entry into an abode where all things are at the ultimate level of “beautiful genius.”

2. Afnān (ذَوَاتَا أَفْنَانٍ) – Possessing branches

Linguistic Root & Etymology

Afnān is the plural of fanan (root: F-N-N (ف-ن-ن)), which means a straight, beautiful branch of a tree. The phrase dhawātā afnān means “possessing branches,” with the dual form implying “two gardens possessing many beautiful branches.”

Classical Exegesis (Tafsir)

In Surah Ar-Rahman (55:48), this is the first description of the two gardens promised to the one who fears their Lord. The commentators explain that “possessing branches” is a concise and powerful description of the lushness and beauty of these gardens. The branches are abundant, verdant, and laden with a variety of fruits, providing both beauty and shade. It is an image of a thriving, flourishing, and perfectly cultivated paradise.

Thematic Context

This is the beginning of the detailed, parallel descriptions of the four gardens of Paradise in the surah. It connects to the theme of the rewards of the Hereafter as a central “favor” (ālāʾ) of God. The surah has described the blessings of this world, and now it describes the perfected and eternal blessings of the next. The image of the flourishing “branches” is a direct and beautiful contrast to the earthly plants that are subject to decay.

Modern & Comparative Lens

The image of a “garden with beautiful branches” is a universal archetype of an idyllic paradise. The description is both simple and evocative. From an ecological perspective, a tree with abundant, healthy branches is a sign of a thriving and well-watered ecosystem. The verse uses this natural sign of health and vitality to describe the state of the gardens of the righteous.

Practical Reflection & Application

This verse should cultivate in our hearts a deep yearning for the gardens of Paradise. The practical application is to plant the “seeds” for these gardens in this life through our righteous deeds. We should strive to be people whose faith “branches out” into many different forms of goodness, with the hope that this will lead us to the eternal gardens that are “possessing of beautiful branches.”

3. Aʿlām (كَالْأَعْلَام) – The Mountains

Linguistic Root & Etymology

Aʿlām is the plural of ʿalam (root: ʿ-L-M (ع-л-м)), which means a sign, a marker, or a mountain. It is related to the word for knowledge, as a mountain is a prominent “sign” or landmark used for guidance.

Classical Exegesis (Tafsir)

In Surah Ar-Rahman (55:24), the great ships sailing on the sea are described as being “like mountains (ka-l-aʿlām).” The commentators explain that this is a powerful simile to convey the immense size and majesty of the sailing ships as they appeared on the horizon to the people of that time. They were like floating mountains, a clear and magnificent sign of God’s power, who enabled their construction and their journey across the vast ocean.

Thematic Context

This is part of the surah’s argument for God’s oneness from the signs (āyāt) in the natural world. The ships are a sign of God’s grace, showing His subjugation of the sea and the wind for human benefit. The simile “like mountains” is used to evoke a sense of awe and wonder, directing the observer to reflect on the power of the Creator who made this possible.

Modern & Comparative Lens

In the age of modern supertankers and cruise liners, which are truly the size of floating mountains, this simile has taken on an even more literal and powerful meaning. The verse encourages a sense of wonder at human technology, but it frames this wonder within a theological context. The ability to build and sail these massive vessels is not just a testament to human ingenuity, but a manifestation of the laws and resources that the Creator has placed in the universe for us to discover and utilize.

Practical Reflection & Application

This verse encourages us to see the signs of God not just in untouched nature, but also in the interaction between humanity and nature. When we see a magnificent feat of engineering like a great ship or a skyscraper, we can be reminded of the ultimate source of the materials and the intellect that made it possible. It is a call to see the divine hand behind human progress and to respond with gratitude, not arrogance.

4. Ālāʾ (آلَاء) – Favors / Bounties

Linguistic Root & Etymology

The root is A-L-W (أ-л-у), which means to be remiss or to fall short, but its noun form, ālāʾ, signifies blessings, bounties, or favors.

Classical Exegesis (Tafsir)

This is the central, pivotal word in the recurring refrain of Surah Ar-Rahman (55:13, etc.): “Then which of the favors (ālāʾ) of your Lord will you both deny?” The commentators explain that ālāʾ is a comprehensive term for all of God’s blessings, both manifest and hidden, physical and spiritual, worldly and otherworldly. The refrain is a direct challenge to humanity and the jinn, forcing them to confront the countless blessings they are surrounded by and to acknowledge their divine source.

Thematic Context

The theme of recognizing God’s “favors” is the central theme of the entire surah. The surah is structured as a grand enumeration of these ālāʾ, from the teaching of the Qur’an to the creation of the universe and the detailed descriptions of Paradise. The recurring question serves to punctuate this list, making the denial of these favors seem increasingly irrational and ungrateful as the surah proceeds.

Modern & Comparative Lens

The practice of “counting one’s blessings” is a key technique in modern positive psychology for cultivating gratitude and well-being. Surah Ar-Rahman can be seen as the ultimate divine “gratitude journal.” The word ālāʾ encourages a broad and holistic understanding of “blessings,” including not just material goods, but also guidance, justice, and the very faculties of perception and communication.

Practical Reflection & Application

This verse and its refrain are a powerful tool for cultivating gratitude. The practical application is to consciously recite this verse and to pause and reflect on the specific “favors” of our Lord in our own lives. We can ask ourselves, “Which of His favors can I possibly deny?” This practice of active reflection turns the surah from a text to be recited into a dynamic and transformative conversation with our own souls.

5. ʿAllama al-bayān (عَلَّمَهُ الْبَيَانَ) – He taught him clear expression

Linguistic Root & Etymology

ʿAllama means “He taught.” Al-Bayān (root: B-Y-N (ب-ي-ن)) means clear expression, eloquence, or the ability to make things clear through speech.

Classical Exegesis (Tafsir)

In the opening verses of Surah Ar-Rahman (55:4), this is mentioned as the third of the great blessings, after the teaching of the Qur’an and the creation of man. The commentators explain that “al-bayān” is the unique human faculty of intelligent, articulate speech. It is the ability to understand, to reason, and to express complex ideas clearly. God did not just create man as a biological entity; He endowed him with this magnificent gift of communication, which is the foundation of all human knowledge and civilization.

Thematic Context

This connects to the theme of God’s mercy (raḥmah) as manifested in His blessings. The surah follows a beautiful sequence: God, the Merciful, taught the Qur’an, created man, and then gave man the very faculty needed to understand and communicate the Qur’an—al-bayān. The theme is that God has provided both the message and the means to comprehend and convey it. It is a complete and perfect system of guidance.

Modern & Comparative Lens

The origin of human language is one of the great mysteries of science and philosophy. This verse provides a theological answer: the capacity for “clear expression” is a direct, divine gift. It elevates the faculty of speech to a sacred status. This is a powerful statement on the importance of language as the defining characteristic of the human species, the tool that distinguishes us from other creatures.

Practical Reflection & Application

This verse is a call to be grateful for the gift of speech and to use it responsibly. The practical application is to strive to use our God-given faculty of “al-bayān” for good. This means speaking the truth, communicating with clarity and beauty, teaching others, and using our words to bring people together, not to cause division. It is a call to honor this magnificent gift by using it for the purposes for which it was given.

6. Anām (الْأَنَام) – The living creatures

Linguistic Root & Etymology

Al-Anām is a comprehensive term for all living creatures upon the face of the earth, including humanity, the jinn, and all the animals.

Classical Exegesis (Tafsir)

In Surah Ar-Rahman (55:10), the surah states, “And the earth He has laid out for the living creatures.” The commentators explain that this highlights the universal nature of God’s providence. The earth was not prepared just for humanity, but for all the diverse creatures that inhabit it. It is a home that has been perfectly designed to sustain the entire web of life. This is another of the great signs of God’s power and His all-encompassing mercy.

Thematic Context

This connects to the surah’s theme of the vastness of God’s creation and His mercy. The surah’s focus expands from the specific blessing upon humanity (the Qur’an, al-bayān) to the universal blessing of the earth for all “anām.” This creates a sense of cosmic scale and highlights the interconnectedness of all living things. The theme is that God’s providence is not limited to one species, but extends to all of His creation.

Modern & Comparative Lens

This verse is a powerful statement of ecological consciousness. It presents a view of the earth not as the exclusive property of humanity, but as a shared home for all “living creatures.” This provides a strong theological basis for environmental ethics and animal rights. The verse encourages a less anthropocentric view of the world and a greater appreciation for the value and the rights of all the other creatures who share our planet.

Practical Reflection & Application

This verse encourages us to cultivate a sense of responsibility and compassion for all living beings. The practical application is to be mindful of our impact on the environment and to treat animals with kindness and respect. It is a call to live as responsible members of the community of “al-anām,” recognizing that the earth has been laid out for all of us, not just for our own species.

7. Barzakhun lā yabghiyān (بَرْزَخٌ لَّا يَبْغِيَانِ) – A barrier between them which they do not transgress

Linguistic Root & Etymology

Barzakh is a barrier or an isthmus. Lā yabghiyān means “they do not transgress” or “they do not encroach upon one another.”

Classical Exegesis (Tafsir)

In Surah Ar-Rahman (55:19-20), after mentioning that God has “let loose the two seas, meeting together,” the surah states, “Between them is a barrier which they do not transgress.” The commentators have explained this as referring to the meeting of freshwater and saltwater, such as at an estuary. Although the two waters meet, there is an unseen “barrier”—a difference in density, salinity, and temperature—that prevents them from mixing freely. This miraculous natural phenomenon, which maintains the distinct character of both bodies of water, is a clear sign of God’s power and His precise ordering of the universe.

Thematic Context

This is another of the powerful signs from the natural world presented in the surah. It connects to the theme of the perfect balance and measure (mīzān) in God’s creation. The “barrier” between the two seas is a perfect example of this. It is a system that allows for meeting without chaotic mixing. This sign of perfect, subtle control is another “favor” of God that should lead to faith and gratitude.

Modern & Comparative Lens

This verse is one of the most famous examples cited by modern Muslims of the scientific foresight of the Qur’an. The oceanographic phenomenon of water barriers, or haloclines, where bodies of water with different salinities meet without mixing, is a well-documented scientific reality. The Qur’an’s accurate description of this phenomenon, centuries before it was scientifically understood, is seen as a powerful sign of its divine origin.

Practical Reflection & Application

This verse encourages us to look for the signs of God in the subtle and intricate workings of the natural world. The practical application is to cultivate a sense of wonder and to engage with the discoveries of science with an eye of faith. The “barrier” between the seas can also be a powerful metaphor for the importance of maintaining proper boundaries in our own lives, allowing for interaction without a chaotic and destructive “mixing.”

8. Bayān (الْبَيَان) – Clear Expression

Linguistic Root & Etymology

The root is B-Y-N (ب-ي-ن), which means to be clear or distinct. Al-Bayān is the verbal noun, and it signifies clear, articulate speech, eloquence, and the ability to explain and to make things clear.

Classical Exegesis (Tafsir)

In the majestic opening of Surah Ar-Rahman (55:4), this is the divine gift that is mentioned immediately after the creation of man. “He created man, [and] He taught him clear expression.” The commentators explain that this is the defining faculty that distinguishes humanity. It is not just the ability to make sounds, but the ability to formulate and to clearly express complex thoughts. This gift is the prerequisite for receiving and understanding all other forms of knowledge, including the divine revelation of the Qur’an mentioned just before it.

Thematic Context

This is a central part of the surah’s theme of the great favors of Ar-Raḥmān. The sequence is profound: the ultimate mercy is the teaching of the Qur’an, and the means to access that mercy is the gift of al-bayān given to the human being who was created for this purpose. The theme is one of a perfect and complete system of divine grace and guidance.

Modern & Comparative Lens

The faculty of language is seen by modern linguists and anthropologists as the key to human uniqueness. This verse is a powerful theological affirmation of that view. It places the gift of articulate speech at the very center of what it means to be human. It also provides a profound purpose for this gift: it is the means by which we can receive, understand, and communicate the divine message.

Practical Reflection & Application

This verse is a call to be deeply grateful for the gift of speech. The practical application is to honor this gift by using it for its intended, noble purposes. We should use our ability for “clear expression” to speak the truth, to teach what is good, to communicate with kindness, and to call others to the path of God. To use this great gift for lying, slander, or idle talk is a profound act of ingratitude.

9. Dhū l-jalāli wa-l-ikrām (ذُو الْجَلَالِ وَالْإِكْرَامِ) – The Lord of Majesty and Honor

Linguistic Root & Etymology

Dhū means “possessor of.” Al-Jalāl refers to majesty, glory, and awe. Al-Ikrām refers to honor, generosity, and beneficence.

Classical Exegesis (Tafsir)

This magnificent name of God is mentioned twice in Surah Ar-Rahman (55:27, 78). First, after stating that all on earth will perish, the surah says, “And there will remain the Face of your Lord, Possessor of Majesty and Honor.” Second, it is the final name used to bless God at the very end of the surah. The commentators explain that this name is a beautiful and comprehensive one, combining two complementary aspects of the divine. Al-Jalāl (Majesty) is the quality that inspires awe and reverence, the sense of God’s awesome power and transcendence. Al-Ikrām (Honor/Generosity) is the quality that inspires love and hope, the sense of God’s benevolent and generous nature.

Thematic Context

This connects to the theme of the true and enduring nature of God. The surah has described the perishing of all created things. This name describes the One who remains. The theme is that the proper relationship with God is a balanced one, based on both the awe of His “Majesty” and the love for His “Honor.” The entire surah, with its contrast between the terrifying signs of judgment and the beautiful signs of mercy, is a manifestation of these two attributes.

Modern & Comparative Lens

The theologian Rudolf Otto’s concept of the “numinous” experience as being composed of the “mysterium tremendum” (awe-inspiring mystery) and the “mysterium fascinans” (a fascinating and attractive mystery) is a remarkable parallel to the two aspects of this divine name. Al-Jalāl is the tremendum, and al-Ikrām is the fascinans. The name provides a complete and balanced vision of the Divine.

Practical Reflection & Application

This name is a powerful one to use in our supplications. The Prophet is reported to have encouraged the believers to be constant in calling upon God with this name. The practical application is to cultivate a relationship with God that is based on both of these qualities. We should have a deep and reverential awe of His “Majesty,” and at the same time, we should have a deep and loving hope in His “Honor” and generosity.

10. Fa-bi-ayyiālāʾi Rabbikumā tukadhdhibān (فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ) – Then which of the favors of your Lord will you both deny?

Linguistic Root & Etymology

Fa-bi-ayyi means “Then which of…?” Ālāʾ are favors or bounties. Rabbikumā is “the Lord of you two.” Tukadhdhibān is “you two deny.” The dual form (“you two”) is a direct address to both humanity and the jinn.

Classical Exegesis (Tafsir)

This is the famous refrain that is repeated 31 times in Surah Ar-Rahman, making it one of the most distinctive chapters in the Qur’an. The commentators explain that this question is a powerful rhetorical device. After mentioning each of His great favors—from the creation of the cosmos to the blessings of Paradise—this question is posed to both humans and jinn. It is a direct challenge that forces the listener to confront the undeniable evidence of God’s mercy and to acknowledge their inability to rationally deny it. It is a call to gratitude and a rebuke for ingratitude.

Thematic Context

This refrain is the central structural and thematic element of the surah. It transforms the surah from a simple list of blessings into a dynamic and powerful dialogue. The theme is the overwhelming and undeniable nature of God’s grace. The repetition has a powerful psychological effect, creating a mounting sense of awe and making the act of denial seem increasingly absurd and ungrateful with each repetition.

Modern & Comparative Lens

The use of a refrain or a chorus is a powerful device in poetry and music to create rhythm and to emphasize a central theme. The structure of Surah Ar-Rahman is unique and has been the subject of much literary analysis. The direct address to “you both” (humanity and the jinn) is also significant. It is a statement of the universality of the message and the universal nature of the blessings being described.

Practical Reflection & Application

This verse is a powerful tool for cultivating gratitude in our own lives. The practical application is to use it as a personal litany or a form of mindfulness. We can pause at different moments in our day, reflect on a specific blessing we are experiencing (the food we are eating, the air we are breathing), and then ask our own souls this question: “Then which of the favors of my Lord can I possibly deny?” This practice is a direct path to a state of perpetual gratitude.

11. Fān (فَانٍ) – One who perishes

Linguistic Root & Etymology

The root is F-N-Y (ف-н-й), which means to perish, to cease to exist, or to be transient. Fān is the active participle, meaning something or someone that is perishable or destined to pass away.

Classical Exegesis (Tafsir)

In a profound and pivotal verse in Surah Ar-Rahman (55:26), a universal truth is declared: “All who are upon it [the earth] are perishable (fānin).” The commentators explain that this is a statement of the absolute impermanence of all created things, including humanity, the jinn, and all other creatures. Everything in the created universe is, by its very nature, transient. This is immediately contrasted with the only permanence: “And there will remain the Face of your Lord, the Possessor of Majesty and Honor.”

Thematic Context

This connects to the surah’s theme of directing all love and devotion to God alone. The verse is a powerful argument from transience. The theme is: why would you attach your heart to that which is, by its very nature, “perishable”? True and lasting attachment can only be to the One who is eternal. The perishing of the creation is a proof of its createdness and a sign that points to the eternal nature of its Creator.

Modern & Comparative Lens

The concept of the impermanence of all things is a central insight in many philosophical and religious traditions, most notably in Buddhism (the doctrine of anicca). This Qur’anic verse is a powerful and concise expression of this universal truth. It is the ultimate statement of what is known in spiritual traditions as memento mori—the remembrance of death and the transient nature of all worldly things.

Practical Reflection & Application

This verse is a powerful tool for cultivating a healthy detachment from the worldly life (zuhd). The practical application is to regularly reflect on the perishable nature of everything we see and love in this world. This reflection is not meant to lead to depression, but to liberation. By recognizing that everything is “fānin,” we are freed from the anxiety of trying to hold on to it, and we are able to turn our hearts to the One who is eternal.

12. Fakhkhār (فَخَّار) – Fired clay

Linguistic Root & Etymology

The root is F-KH-R (ف-х-р). Fakhkhār is pottery or clay that has been fired in a kiln, making it hard, dry, and resonant.

Classical Exegesis (Tafsir)

In Surah Ar-Rahman (55:14), the origin of the human being is described: “He created man from sounding clay like the potter’s.” The commentators explain that this refers to the physical origin of Adam, who was fashioned from a type of dry, sounding clay. This is contrasted with the origin of the jinn from a “smokeless fire.” The description of the clay as being like “fakhkhār” emphasizes the humble, earthy, and brittle nature of our physical origins.

Thematic Context

This connects to the theme of God’s creative power and the diversity of His creation. The surah highlights the different origins of the two morally responsible species, humans and jinn. The theme is that the One who can create intelligent life from such different and humble materials—clay and fire—is surely the All-Powerful Creator who deserves all worship. It is also a lesson in humility, a reminder of our lowly physical beginnings.

Modern & Comparative Lens

The idea of humanity being fashioned from “clay” or “earth” is a common theme in the creation narratives of many ancient cultures and religions, including the biblical account. The Qur’anic description adds the specific detail of the clay being like “pottery,” which gives it a specific, tactile quality. It is a powerful metaphor for our physical fragility; like a clay pot, we are easily broken.

Practical Reflection & Application

Reflecting on our origin from “sounding clay like the potter’s” is a powerful antidote to arrogance. It should instill in us a deep sense of humility. The practical application is to remember our humble physical origins, which should make us grateful for the immense honor that God has bestowed upon us by breathing His spirit into us and granting us the capacity for knowledge and faith. It is a call to be humble vessels for a divine purpose.

13. Ḥisān (خَيْرَاتٌ حِسَانٌ) – Good and beautiful

Linguistic Root & Etymology

Khayrāt is the plural of khayrah, meaning good or righteous. Ḥisān is the plural of ḥasanah, meaning beautiful.

Classical Exegesis (Tafsir)

In the description of the second pair of gardens in Paradise in Surah Ar-Rahman (55:70), the companions therein are described as “good and beautiful.” The commentators explain that this is a comprehensive description of their perfection. They are “good” (khayrāt) in their character and their conduct, being perfectly righteous and obedient. And they are “beautiful” (ḥisān) in their physical form. It is a perfection of both inner and outer beauty.

Thematic Context

This connects to the theme of the perfected nature of the rewards of Paradise. The surah has already described the companions in the first gardens as being chaste and physically beautiful like “rubies and coral.” This description adds the crucial dimension of their perfect character. The theme is that the bliss of Paradise is not just a physical or aesthetic one; it is also a moral and spiritual one, where the inhabitants and their companions are the epitome of both outer and inner perfection.

Modern & Comparative Lens

The combination of “goodness” and “beauty” (the Greek concept of kalokagathia) is a timeless ideal of human perfection. This verse presents the ultimate fulfillment of this ideal. It suggests that in the perfected reality of the Hereafter, moral goodness and physical beauty are not separate, but are two facets of the same reality. The beauty of the soul is reflected in the beauty of the form.

Practical Reflection & Application

This verse encourages us to pursue a holistic form of self-development. We should not just focus on our outward appearance or our inward state alone. The practical application is to strive to be among the “khayrātun ḥisān” in this life. This means working on beautifying our character with virtues like kindness, patience, and honesty, while also taking care of our physical bodies as a trust from God. It is a call to a life of both inner and outer beauty.

14. Ḥusbān (بِحُسْبَانٍ) – By a precise calculation

Linguistic Root & Etymology

The root is Ḥ-S-B (ح-с-б), which means to reckon, to compute, or to calculate. Ḥusbān is a verbal noun signifying a precise and meticulous calculation or reckoning.

Classical Exegesis (Tafsir)

In Surah Ar-Rahman (55:5), the movement of the celestial bodies is described: “The sun and the moon [move] by a precise calculation.” The commentators explain that this is a sign of God’s perfect power and wisdom. The orbits, the speeds, and the cycles of the sun and the moon are not random; they are governed by a perfect and incredibly precise mathematical system that has been decreed by God. This perfect “calculation” is what makes life on earth possible, allowing for the regular succession of night and day and the changing of the seasons.

Thematic Context

This connects to the theme of the perfect order and “balance” (mīzān) in the universe. The surah presents the cosmos as a place of perfect and purposeful design. The precise “calculation” governing the celestial bodies is the ultimate example of this. This cosmic order is then used as a basis for the moral order that should govern human life. Just as the sun and the moon do not transgress their calculated paths, humans should not transgress the moral balance.

Modern & Comparative Lens

This verse is a stunning affirmation of the mathematical nature of the universe. Modern physics and astronomy are entirely based on the discovery that the cosmos operates according to precise, elegant, and universal mathematical laws. The Qur’an’s statement that the celestial bodies run on a “ḥusbān” is a remarkable and ancient articulation of this fundamental scientific principle. It encourages a view of science as a method of discovering the “calculations” of the Creator.

Practical Reflection & Application

This verse encourages us to look at the sun and the moon with a sense of awe for the perfect “calculation” that governs their movement. The practical application is to reflect on the perfect order in the universe as a reminder of the wisdom of our Creator. It should also inspire us to strive for a sense of order, precision, and purpose in our own lives, reflecting in our small way the magnificent order that God has placed in the entire cosmos.

15. Iḥsān (الْإِحْسَان) – Excellence / Goodness

Linguistic Root & Etymology

The root is Ḥ-S-N (ح-с-н), meaning to be good or beautiful. Iḥsān is the verbal noun, and it signifies the highest level of goodness: to do things in the most excellent and beautiful manner.

Classical Exegesis (Tafsir)

In a famous and profound verse in Surah Ar-Rahman (55:60), a rhetorical question is asked: “Is the reward for goodness (al-iḥsān) anything but goodness?” The commentators explain that this is a statement of a fundamental principle of divine justice and generosity. The reward for a life of “excellence”—of worshipping God with excellence and treating His creation with excellence—is the ultimate “excellence”: the bliss of Paradise, which is the epitome of goodness and beauty, and, at its highest level, the goodness of seeing God Himself.

Thematic Context

This is a central ethical and eschatological theme of the surah. The surah is a call to be among the “doers of good” (muḥsinīn). This verse provides the ultimate motivation for this. It is a divine promise that goodness will be met with goodness. The detailed descriptions of Paradise that follow this verse are a commentary on the “goodness” that is the reward for “goodness.”

Modern & Comparative Lens

The principle that “goodness is its own reward” is a universal ethical ideal. This verse gives this ideal a divine and eschatological guarantee. It asserts that the universe is morally ordered in such a way that goodness is not just an abstract virtue, but is a “seed” that will inevitably produce a “harvest” of goodness. It is a powerful statement of cosmic optimism and moral causality.

Practical Reflection & Application

This verse should be a foundational principle for our own lives. It should fill us with a deep and joyful motivation to strive for “excellence” in all that we do. The practical application is to make iḥsān our standard: excellence in our worship, excellence in our work, excellence in our character, and excellence in our relationships. We should do this with the full and certain confidence that no act of “goodness” is ever wasted, and that its reward will be nothing less than “goodness” from the source of all good.

16. Jānn (الْجَانَّ) – The Jinn

Linguistic Root & Etymology

The root is J-N-N (ж-н-н), meaning to be hidden. The Jinn are so named because they are a class of beings who are hidden from our normal senses.

Classical Exegesis (Tafsir)

In Surah Ar-Rahman (55:15), the origin of the Jinn is contrasted with the origin of humanity. “And He created the jinn from a smokeless flame of fire.” The commentators explain that this highlights the different, fiery nature of this other species of morally responsible beings. The surah then proceeds to address both humans and jinn together in its famous refrain, “Then which of the favors of your Lord will you both deny?”, establishing that they share the world with us and are equally subject to God’s commands and His final judgment.

Thematic Context

The inclusion of the jinn is a central part of the surah’s theme of the universal scope of God’s Lordship and His message. The surah is not just a call to humanity; it is a call to both of the “two weighty ones” (al-thaqalān). The theme is that the blessings of the Merciful are for all of His creation, and the final accountability is also for all of them. This expands the cosmic stage of the surah’s drama.

Modern & Comparative Lens

The belief in a parallel world of unseen, intelligent beings is a feature of many cultures and traditions. The Qur’an’s account of the Jinn is detailed and sophisticated. They are not simply “demons” or “spirits,” but a complete species with free will, societies, and different faiths, who, like humans, are being tested in this world. This creates a rich and complex vision of the cosmos.

Practical Reflection & Application

The mention of the jinn is a reminder that the world is more complex than what we can perceive with our five senses. The practical application is to have a humble and expansive view of reality. We should affirm what the Qur’an has told us about the unseen world, and it should increase our sense of awe for the Creator who has fashioned such diverse forms of life. It is also a reminder that the call to righteousness and the struggle between good and evil are a cosmic affair, not just a human one.

17. Jawār al-munshaʾāt (الْجَوَارِ الْمُنشَآتُ) – The ships, constructed

Linguistic Root & Etymology

Al-Jawār is the plural of jāriyah, that which runs or flows, i.e., a ship. Al-Munshaʾāt (root: N-SH-A (н-ш-أ)) is a passive participle meaning that which has been raised, constructed, or brought into being.

Classical Exegesis (Tafsir)

In Surah Ar-Rahman (55:24), the great ships are described as one of God’s signs. “And to Him belong the ships, constructed high upon the sea, like mountains.” The commentators explain that while humans build the ships, it is only by God’s permission, His laws of nature, and the materials He has provided that they can be “constructed” and can sail. The verse attributes their ultimate ownership and existence to God, who is the primary cause of all things. Their majestic appearance, “like mountains,” is a sign of His greatness.

Thematic Context

This connects to the theme of God’s signs (āyāt) as a proof of His Lordship. The surah points to both the purely natural (the sun and moon) and the human-natural interface (the ships) as signs. The theme is that there is no aspect of existence that is outside of God’s dominion. Even the products of human technology are, in their ultimate reality, “His.” This is a profound statement of Tawḥīd.

Modern & Comparative Lens

This verse is a beautiful statement on the theology of technology. It encourages a view where human ingenuity is not seen as a rival to God, but as a manifestation of the potential that God has placed within the creation and within the human mind. The greatest of our constructions ultimately “belong to Him,” as they are only possible through the laws and the materials that He has created.

Practical Reflection & Application

This verse encourages us to look at human technology with an eye of gratitude and humility. When we see a magnificent ship, a plane, or a skyscraper, we should be reminded of the ultimate source of the power and the intelligence that made it possible. The practical application is to use our own technological skills and creations for purposes that are pleasing to God, recognizing that all our works ultimately “belong to Him.”

18. Jazāʾ al-iḥsān illā al-iḥsān (هَلْ جَزَاءُ الْإِحْسَانِ إِلَّا الْإِحْسَانُ) – Is the reward for goodness anything but goodness?

Linguistic Root & Etymology

Jazāʾ is the reward. Al-Iḥsān is goodness or excellence. Illā is “except” or “anything but.”

Classical Exegesis (Tafsir)

This profound rhetorical question is asked in Surah Ar-Rahman (55:60). The commentators explain that this is one of the most hopeful and motivating verses in the Qur’an. It is a divine principle of justice and grace. The reward for “goodness” (iḥsān)—which includes sincere faith and excellent deeds—is not just any reward, but a reward that is itself “goodness” of an even higher order. The “goodness” of God’s reward (Paradise) is the perfect and most generous recompense for the “goodness” of the servant’s deeds.

Thematic Context

This is a central ethical and eschatological theme of the surah. The surah is a call to be among the “doers of good” (muḥsinīn). This verse provides the ultimate motivation. It is a divine promise that goodness will be met with goodness. The detailed descriptions of Paradise that both precede and follow this verse are a beautiful commentary on the “goodness” that is the reward for “goodness.”

Modern & Comparative Lens

The principle that “goodness is its own reward” or that “virtue leads to happiness” is a central question in ethics. This verse gives this principle a divine guarantee. It asserts that the universe is morally ordered in such a way that goodness is not just an abstract virtue, but is a “seed” that will inevitably produce a “harvest” of goodness. It is a powerful statement of cosmic optimism and moral causality.

Practical Reflection & Application

This verse should be a foundational principle for our own lives. It should fill us with a deep and joyful motivation to strive for “excellence” in all that we do. The practical application is to make iḥsān our standard: excellence in our worship, excellence in our work, excellence in our character, and excellence in our relationships. We should do this with the full and certain confidence that no act of “goodness” is ever wasted, and that its reward will be nothing less than “goodness” from the Source of all Good.

19. Kulla yawmin huwa fī shaʾn (كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ) – Every day He is in [some] matter

Linguistic Root & Etymology

Kulla yawmin is “every day.” Huwa is “He.” Fī shaʾn means “in a matter” or “in an affair.”

Classical Exegesis (Tafsir)

In Surah Ar-Rahman (55:29), after stating that all in the heavens and earth ask of Him, this profound statement is made about God’s continuous activity. “Every day He is in [some] matter.” The commentators explain that this is a refutation of the deistic idea of a God who created the world and then left it to run on its own. The God of the Qur’an is perpetually and actively engaged in the affairs of His creation. “Every day” He is giving life and causing death, honoring some and humbling others, enriching some and impoverishing others, healing the sick and answering the prayers of the supplicants. His creative and administrative command is continuous and ever-active.

Thematic Context

This connects to the theme of God’s living and active sovereignty. The surah has described His past creative acts, but this verse emphasizes His continuous, present activity. The theme is that the universe is not a static creation, but is a dynamic reality that is being perpetually sustained and managed by its Lord. This is a powerful reason for the creatures to be in a constant state of need and supplication to Him.

Modern & Comparative Lens

The theological debate between deism (a non-interventionist creator) and theism (an active, personal God) is a central one in the philosophy of religion. This verse is a powerful and concise statement of the theistic position. It presents a vision of a God who is not an absentee landlord, but is intimately and continuously involved in the “affairs” of the cosmos, down to the most minute detail.

Practical Reflection & Application

This verse should fill us with a sense of the dynamic and living nature of our relationship with God. He is not a distant, abstract principle, but an active Lord who is managing our affairs “every day.” The practical application is to turn to Him with all of our daily “affairs” and needs, with the full confidence that we are turning to a Lord who is always listening, always active, and always in control.

20. Lā taṭghaw fī l-mīzān (أَلَّا تَطْغَوْا فِي الْمِيزَانِ) – That you not transgress within the balance

Linguistic Root & Etymology

Lā taṭghaw is a prohibition against transgressing. Fī l-mīzān means “in/within the balance.”

Classical Exegesis (Tafsir)

In Surah Ar-Rahman (55:8), after stating that God has raised the heaven and “set the balance,” this is the first command given to humanity. The commentators explain that the “balance” (al-mīzān) is a comprehensive symbol for justice and the proper equilibrium in all things. The command is a universal one: do not transgress the bounds of justice in any of your affairs. This includes justice in weights and measures in the marketplace, but it also extends to justice in our speech, our judgments, and our relationships. It is a command to uphold the moral and social equilibrium that corresponds to the physical equilibrium of the cosmos.

Thematic Context

This is a central theme of the surah. The surah presents a perfectly balanced and ordered universe as a sign of God. It then demands that humanity reflect this cosmic “balance” in its own social and ethical life. The theme is one of correspondence. Just as the sun and the moon do not transgress their calculated paths, human beings should not transgress the bounds of justice. The command to uphold the “balance” is the core ethical implication of the surah’s cosmology.

Modern & Comparative Lens

The concept of “balance” or “equilibrium” is central to modern scientific understandings of both physics and ecology. A healthy system is a balanced system. This verse is a powerful statement that this cosmic principle of balance has a direct moral and ethical corollary for human society. A just society is a “balanced” society. This provides a profound theological basis for social, economic, and environmental justice.

Practical Reflection & Application

This verse is a direct and comprehensive command for our daily lives. The practical application is to strive for “balance” and justice in all our dealings. In our businesses, we must give fair measure. In our speech, we must be just. In our relationships, we must be equitable. It is a call to be agents of balance and justice in a world that is often thrown into chaos by transgression.

21. Lam yaṭmithhunna (لَمْ يَطْمِثْهُنَّ) – Untouched

Linguistic Root & Etymology

The root is Ṭ-M-TH (ط-м-th), which means to touch in a way that deflowers or takes the virginity of a female. The phrase lam yaṭmithhunna means “they have not been touched.”

Classical Exegesis (Tafsir)

In the description of the companions of Paradise in Surah Ar-Rahman (55:56, 74), this is a key part of their description. “In them are women limiting [their] glances, untouched before them by man or jinn.” The commentators explain that this is a description of their perfect and pristine purity. They are virgins who have been created in Paradise and have never been touched by any creature before their righteous husbands. This is a sign of the special honor and the unique, pristine nature of the reward that is prepared for the believers.

Thematic Context

This connects to the theme of the perfected and purified nature of the joys of Paradise. The surah presents Paradise as a realm of ultimate purity, free from the imperfections and the second-hand nature of the worldly life. The purity of the companions of Paradise is a symbol of the overall purity of the abode itself. It is a reward that is fresh, new, and created specifically for its righteous inhabitant.

Modern & Comparative Lens

The emphasis on virginity as a symbol of purity and a prized quality is a feature of many traditional cultures. The Qur’an uses this familiar cultural symbol to convey the idea of a reward that is perfect, pristine, and unspoiled. The mention of both “man or jinn” also serves to emphasize the comprehensive and absolute nature of their untouched state.

Practical Reflection & Application

The description of the purity of the rewards of Paradise should motivate us to strive for purity in our own lives. The practical application is to cultivate the virtue of chastity and modesty (ḥayāʾ). By guarding our own purity in this life and avoiding what is forbidden, we hope to be worthy of the pure and perfect companionship that is promised in the next.

22. Al-Luʾluʾ wa-l-marjān (اللُّؤْلُؤُ وَالْمَرْجَانُ) – The pearl and the coral

Linguistic Root & Etymology

Al-Luʾluʾ is the pearl. Al-Marjān refers to coral, especially the precious red coral, or some have said small pearls.

Classical Exegesis (Tafsir)

In Surah Ar-Rahman (55:22), these are described as the treasures that emerge from the two seas that meet. “From both of them emerge the pearl and the coral.” The commentators explain that this is another of the great blessings and signs of God. From the meeting of the salt and fresh waters, these beautiful and precious gems are brought forth. This is a sign of God’s power to create great value from a simple source, and it is a provision and an adornment for humanity.

Thematic Context

This connects to the surah’s central theme of enumerating the “favors” (ālāʾ) of God. The surah is a grand tour of God’s creation, highlighting His blessings. The pearl and the coral are a specific and beautiful example of the hidden treasures that God has placed in the earth for our benefit. The verse is an invitation to reflect on these blessings and to be grateful to the One who provides them.

Modern & Comparative Lens

Pearls and coral have been considered precious gems and materials for adornment across all human cultures for millennia. The Qur’an uses these universally valued objects as a sign of God’s bounty. In a modern context, the verse can be seen as a call to appreciate the beauty and the resources of the marine world, and to recognize them as a divine gift that should be stewarded responsibly.

Practical Reflection & Application

This verse encourages us to see beauty and value in the natural world as a sign of God’s generosity. The practical application is to cultivate a sense of gratitude for the beautiful things that God has provided for our adornment and enjoyment. It is a reminder that the same Lord who brings forth pearls from the sea is the one who provides for all of our needs, both big and small.

23. Maʿshar al-jinn wa-l-ins (يَا مَعْشَرَ الْجِنِّ وَالْإِنسِ) – O assembly of jinn and mankind

Linguistic Root & Etymology

Maʿshar is an assembly or a community. Al-Jinn are the jinn. Al-Ins are mankind.

Classical Exegesis (Tafsir)

In Surah Ar-Rahman (55:33), this is the beginning of a powerful and direct challenge to both of the morally responsible species. “O assembly of jinn and mankind, if you are able to pass beyond the regions of the heavens and the earth, then pass. You will not pass except by authority.” The commentators explain that this is a declaration of the absolute and inescapable sovereignty of God. Humans and jinn, with all their combined power, are utterly incapable of escaping the dominion of God or fleeing from His final judgment. Their power is limited to the “regions” of the heavens and the earth, and they cannot pass beyond them without a divine “authority” (sulṭān), which they do not possess.

Thematic Context

This connects to the theme of the inescapability of the final judgment. The surah has affirmed the certainty of the Hereafter, and this verse is a direct challenge to anyone who thinks they can somehow escape it. The theme is one of ultimate divine power versus the ultimate powerlessness of the created. The address to both jinn and mankind together emphasizes the universal nature of this divine dominion.

Modern & Comparative Lens

This verse is a powerful statement on the physical and metaphysical limits of created beings. In an age of space exploration, the verse has been interpreted in new ways. While humanity may be able to “pass beyond” the regions of the earth, the verse affirms that even this is only possible through an “authority”—the laws of physics and the intellectual capacity that God Himself has granted. The ultimate escape from His dominion remains an impossibility.

Practical Reflection & Application

This verse is a profound cure for arrogance. It is a reminder of our own limitations and our ultimate powerlessness before God. The practical application is to live with a sense of humility and submission. Instead of entertaining the foolish idea of trying to “escape” from God’s decree, we should strive to submit to it with grace and to seek our refuge in His mercy. This is the only path to true success.

24. Maraja al-baḥrayni yaltaqiyān (مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ) – He has let loose the two seas, meeting

Linguistic Root & Etymology

Maraja means He has let loose or set free. Al-Baḥrayn is the dual of “sea,” the two seas. Yaltaqiyān means they are meeting.

Classical Exegesis (Tafsir)

In Surah Ar-Rahman (55:19), this is the description of the miraculous meeting of saltwater and freshwater. The commentators explain this as a great sign of God’s power. He allows these two different bodies of water to meet and flow alongside each other, yet He maintains a barrier between them that prevents them from transgressing upon one another and mixing chaotically. This phenomenon can be observed in estuaries and certain straits around the world.

Thematic Context

This is a central part of the surah’s theme of the “balance” (mīzān) in God’s creation. The meeting of the two seas is a perfect example of a system that is in a state of dynamic equilibrium. It is a sign of a Creator who has established a perfect and subtle order in the universe. This sign of cosmic balance is presented as one of the great “favors” of the Lord that should not be denied.

Modern & Comparative Lens

The oceanographic phenomenon of haloclines, where waters of different salinities form a distinct boundary, is a well-known scientific reality. The Qur’an’s accurate description of this has been a source of great wonder for modern commentators, who see it as a sign of the book’s divine origin. It is a powerful example of the Qur’an’s encouragement to find theological meaning in the precise workings of the natural world.

Practical Reflection & Application

This verse encourages us to look for the signs of God’s perfect balance in the world around us. The practical application is to cultivate a sense of awe for the intricate and subtle laws of nature. The “meeting of the two seas” can also serve as a powerful metaphor for the importance of maintaining proper boundaries in our own social and personal lives, allowing for interaction and meeting without a destructive and chaotic mixing of what should be kept distinct.

25. Mārijin min nār (مَارِجٍ مِّن نَّارٍ) – A smokeless flame of fire

Linguistic Root & Etymology

Mārij (root: M-R-J (м-р-ж)) means a flame that is mixed or agitated. It is often understood as a pure, smokeless flame. Min nār means “of fire.”

Classical Exegesis (Tafsir)

In Surah Ar-Rahman (55:15), this is the description of the substance from which the jinn were created. “And He created the jinn from a smokeless flame of fire.” The commentators explain that this is contrasted with the origin of humanity from “sounding clay.” The “fiery” origin of the jinn is what gives them their unique characteristics: they are unseen, they are fast, and they can have an arrogant nature, as exemplified by Iblis who boasted of his fiery origin.

Thematic Context

This connects to the theme of the diversity and the power of God’s creation. The surah highlights the different origins of the two morally responsible species to show the creative power of God. The theme is that the One who can create intelligent life from such different and fundamental elements—earth and fire—is surely the All-Powerful Creator who deserves all worship.

Modern & Comparative Lens

The idea of spiritual beings being associated with the element of “fire” is a common archetype in many mythologies and traditions. The Qur’anic description is specific and precise. It is not a crude, smoky fire, but a pure and smokeless flame, suggesting a more subtle and energetic form of existence. This provides a theological basis for the existence of a parallel, unseen world that is different from our own in its very physical makeup.

Practical Reflection & Application

This verse is a reminder of the vastness and the diversity of God’s creation, much of which is unseen by us. The practical application is to have a humble epistemology, to recognize that our sensory perception does not encompass all of reality. We should affirm the existence of the unseen realities that the Qur’an describes, and this should increase our sense of awe for the Creator who has fashioned such different and wondrous forms of life.

26. Al-Mīzān (الْمِيزَان) – The Balance

Linguistic Root & Etymology

The root is W-Z-N (у-з-н), which means to weigh. Al-Mīzān is the instrument of weighing, the scale or the balance. Metaphorically, it refers to justice and the principle of equilibrium.

Classical Exegesis (Tafsir)

This is a central concept in the opening of Surah Ar-Rahman (55:7-9). “And the heaven He raised and imposed the balance, that you not transgress within the balance. And establish weight in justice and do not make deficient the balance.” The commentators explain that the “balance” has multiple layers of meaning. It is the perfect physical equilibrium of the cosmos. It is the principle of justice that God has established for human society. And it is the literal scales that must be used justly in all transactions. The verses link the cosmic balance with the moral and social balance, suggesting they are all part of a single, unified divine system.

Thematic Context

The theme of “balance” is the central organizing principle of the surah’s cosmology and its ethics. The surah presents a perfectly balanced universe as a sign of God’s wisdom. It then commands humanity to reflect this cosmic balance in their own lives by upholding justice. The repeated command concerning the “balance” is the core ethical injunction of the surah. To transgress the balance is to create chaos and to act against the very nature upon which the universe was created.

Modern & Comparative Lens

The concept of “balance” (equilibrium) is a fundamental principle in modern science, from physics to ecology. The concept of justice as a form of social “balance” is also a cornerstone of legal and political philosophy. The surah makes a profound and beautiful connection between these two, suggesting that the moral law is as fundamental to a healthy society as the physical law is to a healthy cosmos.

Practical Reflection & Application

This verse is a comprehensive call to be agents of “balance” in the world. The practical application is to strive for justice and equilibrium in all aspects of our lives. In our personal character, we should seek a balance between hope and fear. In our dealings with others, we should be just and equitable. And in our relationship with the environment, we should respect the delicate “balance” that God has established. It is a call to live a life that is in perfect harmony with the balanced nature of the universe.

27. Mudhāmmatān (مُدْهَامَّتَانِ) – Dark green

Linguistic Root & Etymology

The root is D-H-M (д-х-м), which means to be dark. The intensive form mudhāmmah refers to something that is dark green, almost black, due to the density of its foliage and the abundance of its watering.

Classical Exegesis (Tafsir)

In Surah Ar-Rahman (55:64), this is the description of the second pair of gardens in Paradise. “Dark green [in color].” The commentators explain that this is a sign of their extreme lushness and fertility. While the first two gardens were described as “possessing branches,” these two are described with a word that conveys an even greater intensity of verdure. They are so green and so well-watered that they appear almost black from a distance. It is an image of the ultimate, thriving garden.

Thematic Context

This is part of the theme of the graded and varied nature of the rewards of Paradise. The surah describes two sets of two gardens. The second pair, described here, is generally understood to be of a slightly lower rank than the first, but still a place of immense and unimaginable beauty. The description of them as “dark green” is a testament to the fact that even the “lower” levels of Paradise are of a quality that is beyond worldly comparison.

Modern & Comparative Lens

The color “dark green” is a universal symbol of life, fertility, and vitality. The Qur’an uses this powerful and evocative color to paint a picture of the ultimate, thriving ecosystem. It is a description that appeals to our innate, deep-seated human connection to the natural world and our appreciation for the beauty of a lush and verdant landscape.

Practical Reflection & Application

This verse should fill our hearts with a longing for the beauty of Paradise. The practical application is to plant the seeds for these “dark green” gardens through our righteous deeds. We should strive to make our own lives “green” and fruitful with acts of worship and kindness, with the hope that this will lead us to the ultimate gardens where the greenery is so intense that it is “dark green.”

28. Al-Najmu wa-l-shajaru yasjudān (النَّجْمُ وَالشَّجَرُ يَسْجُدَانِ) – The stars and the trees both prostrate

Linguistic Root & Etymology

Al-Najm can mean star, or a plant that has no stalk (like a vine). Al-Shajar are trees with stalks. Yasjudān is the dual form of “they prostrate.”

Classical Exegesis (Tafsir)

In Surah Ar-Rahman (55:6), this is a beautiful statement of cosmic submission. The commentators have offered two main interpretations for “al-najm.” The first is that it refers to the stars in the sky. The second is that it refers to low-lying plants and shrubs. In either case, the meaning is comprehensive. Whether it is the great stars in the heavens and the great trees on earth, or the low-lying plants and the high-standing trees, all of creation, both high and low, is in a state of “prostration” (sujūd) to its Creator. This “prostration” is their perfect submission to the laws and the purpose for which they were created.

Thematic Context

This connects to the theme of universal submission to God. The surah is a call for the two defiant species, humans and jinn, to submit. This verse shows that the rest of the universe is already in a state of perfect and willing submission. The prostration of the stars and the trees is presented as a silent rebuke to the arrogant human who refuses to prostrate. The theme is a call to join the cosmic symphony of worship.

Modern & Comparative Lens

The idea of nature being in a state of “worship” is a powerful, sacramental view of the universe. It is a rejection of a purely materialistic worldview that sees nature as a dead and random machine. The “prostration” of a tree can be seen in the way it bows for the wind, or the way its very existence is a fulfillment of the natural laws of its Creator. It is a beautiful and profound metaphor for the idea that to live in accordance with one’s true nature is a form of worship.

Practical Reflection & Application

This verse should change the way we look at the natural world. We should see every plant, from the smallest vine to the tallest tree, as a fellow worshipper of our Lord. The practical application is to be humbled by this vision. If the great stars and the mighty trees are in a constant state of prostration, then how much more should we, who have been given the gift of free will, choose to prostrate ourselves in humble and grateful submission to our Creator?

29. Nakhlun wa rummān (نَخْلٌ وَرُمَّانٌ) – Date palms and pomegranates

Linguistic Root & Etymology

Nakhl are date palms. Rummān are pomegranates.

Classical Exegesis (Tafsir)

In the description of the second pair of gardens in Surah Ar-Rahman (55:68), the verse states, “In them are fruit and date palms and pomegranates.” The commentators have discussed why these two fruits are mentioned specifically after the general word “fruit” (fākihah). The reason is to honor them and to highlight their special quality and value. The date palm and the pomegranate were two of the most cherished and beneficial fruits for the people of Arabia, symbols of sustenance and delight.

Thematic Context

This connects to the theme of the specific and tangible nature of the blessings of Paradise. The surah does not just speak of a vague “bliss”; it gives specific, appealing details to make the reward more real and more desirable for the listener. The mention of familiar and beloved fruits like dates and pomegranates is a way of communicating the nature of the delights of Paradise in a way that is immediately understandable and appealing.

Modern & Comparative Lens

The use of specific, culturally-resonant examples to convey a universal idea is a key feature of the Qur’an’s pedagogical style. Dates and pomegranates are not just foods; they are rich in symbolic meaning in many cultures, often representing fertility, abundance, and righteousness. The verse uses these powerful symbols to paint a picture of the rich and diverse bounties of Paradise.

Practical Reflection & Application

This verse encourages us to be grateful for the specific and diverse fruits that God has blessed us with in this life. The practical application is that when we eat a date or a pomegranate, we can be reminded of this verse and see these worldly fruits as a small and fleeting foretaste of the eternal and perfected fruits of Paradise. This simple act of mindful eating can be a way of strengthening our yearning for the Hereafter.

30. Naḍḍākhatān (نَضَّاخَتَانِ) – Gushing forth

Linguistic Root & Etymology

The root is N-Ḍ-KH (н-д-х), which means to sprinkle or to gush forth with abundance. Naḍḍākhah is an intensive form, signifying a spring that is constantly and powerfully gushing forth with water.

Classical Exegesis (Tafsir)

In Surah Ar-Rahman (55:66), this is the description of the two springs in the second pair of gardens. “In them are two springs, gushing forth.” The commentators explain that this is a sign of the immense and unending supply of water in Paradise. The springs are not just flowing, but are “gushing forth” with an incredible force and abundance. This is a symbol of the overwhelming and dynamic nature of the blessings of Paradise.

Thematic Context

This connects to the theme of the graded nature of the rewards of Paradise. The springs in the first pair of gardens were described as “flowing” (tajriyān). These springs are described with the more powerful and intensive word “gushing forth” (naḍḍākhatān). While the classical view is that the first pair of gardens is higher, this specific attribute highlights the unique and powerful blessings that are present in all the levels of Paradise. The theme is one of overflowing and inexhaustible abundance.

Modern & Comparative Lens

A “gushing spring” is a universal symbol of life, vitality, and abundance. It is the source from which a lush garden grows. The Qur’an uses this powerful and life-affirming image to describe the very source of the vitality of Paradise. It is a dynamic, not a static, image, suggesting a realm that is constantly being renewed by these powerful sources of life.

Practical Reflection & Application

This verse should fill our hearts with hope in the overwhelming and dynamic nature of God’s generosity. The practical application is to strive to be a “gushing spring” of good in our own lives. We should let our good deeds, our kindness, and our knowledge “gush forth” with an abundance and a generosity that reflects, in a small way, the overflowing nature of the blessings that we hope to receive from our Lord in the Hereafter.

31. Nuḥāsun (نُحَاسٌ) – Molten brass

Linguistic Root & Etymology

Nuḥās refers to brass or copper, and in this context, specifically to molten brass.

Classical Exegesis (Tafsir)

In the terrifying response to the challenge to the jinn and mankind in Surah Ar-Rahman (55:35), the verse warns, “There will be sent upon you a flame of fire and molten brass, and you will not be able to defend yourselves.” The commentators explain that if anyone were to try to escape the confines of the Day of Judgment, they would be struck by these terrible projectiles. The “flame of fire” (shuwāẓ) and the “molten brass” (nuḥās) are instruments of punishment that will prevent any possibility of escape.

Thematic Context

This connects to the theme of the inescapability of the divine judgment. The surah has challenged jinn and mankind to try to escape, and this verse provides the terrifying answer to that challenge. The theme is one of absolute divine power and control. On that Day, the boundaries of the divine court will be absolute, and any attempt to transgress them will be met with this swift and terrible retribution.

Modern & Comparative Lens

The imagery of a “flame of fire” and “molten brass” is a powerful and terrifying one. It is designed to create a visceral sense of the horror of the punishment. It is a classic apocalyptic image of a fiery and inescapable doom for those who try to defy the divine decree.

Practical Reflection & Application

This verse is a profound warning that there is no escape from God except to God. The practical application is to not try to “flee” from God in this life through sin and heedlessness, but to “flee to God” (fa-firrū ilā Allāh) through repentance and submission. We should seek our refuge in His mercy, so that we are protected on the Day when fiery projectiles will be sent upon those who try to escape His justice.

32. Qāṣirāt al-ṭarf (قَاصِرَاتُ الطَّرْفِ) – Those of restrained gaze

Linguistic Root & Etymology

Qāṣirāt means those who restrain. Al-Ṭarf is the gaze. The phrase describes women who restrain their gaze out of modesty and exclusive devotion to their husbands.

Classical Exegesis (Tafsir)

In the description of the companions in the first pair of gardens in Surah Ar-Rahman (55:56), this is their defining characteristic. “In them are women limiting [their] glances, untouched before them by man or jinn.” The commentators explain this as a sign of their supreme chastity and modesty. Their gaze is “restrained,” meaning they have eyes only for their husbands. It is a description of a perfect, pure, and faithful companionship.

Thematic Context

This connects to the theme of the perfected and purified nature of the rewards of Paradise. The surah contrasts the fleeting and often flawed relationships of this world with the pure and perfect companionship of the next. The quality of a “restrained gaze” is presented as an ideal virtue, a sign of a pure heart and a loving devotion. It is a reward that speaks to the human desire for a faithful and exclusive love.

Modern & Comparative Lens

The virtue of a “restrained gaze” is a principle of modesty for both men and women in Islam (ghaḍḍ al-baṣar). This verse presents its perfected, heavenly form. While the language is culturally specific, the underlying values—faithfulness, modesty, and exclusive devotion in a loving relationship—are universal aspirations. The image speaks to a deep human longing for a partner whose love and attention are completely focused and unwavering.

Practical Reflection & Application

This verse encourages the cultivation of modesty and faithfulness in our own lives. The principle of “restraining the gaze” is a practical spiritual discipline that protects the heart from illicit desires and strengthens the bonds of marriage. By practicing this virtue in this life, we are not only following a divine command but also preparing ourselves for the pure and beautiful relationships of the Hereafter.

33. Al-Qisṭ (بِالْقِسْطِ) – With justice

Linguistic Root & Etymology

The root is Q-S-Ṭ (қ-с-т), which means to act with equity or justice. Al-Qisṭ is justice, equity, or fairness.

Classical Exegesis (Tafsir)

In the series of commands about the “balance” in Surah Ar-Rahman (55:9), the final command is, “And establish weight with justice (bi-l-qisṭ) and do not make deficient the balance.” The commentators explain that this is a direct and practical command to be absolutely just and fair in all dealings, especially in trade and commerce. To establish weight “with justice” means to be precise, to give people their full due, and to not cheat in the scales. This is presented as a fundamental requirement of a just society.

Thematic Context

This connects to the central theme of the “balance” (mīzān). The surah has established the perfect balance of the cosmos as a sign of God. This verse is the direct command to implement that same principle of “justice” and “balance” in human society. The theme is one of correspondence: our social justice must be a reflection of the cosmic justice. To cheat in the scales is to transgress against the very principle upon which the heavens were raised.

Modern & Comparative Lens

The call for “economic justice” and “fair trade” is a major theme in modern social thought. This verse is a powerful and ancient charter for these principles. It establishes absolute fairness in all transactions as a core religious duty. It is a rejection of a purely profit-driven ethos and a call for an economy that is grounded in justice and equity.

Practical Reflection & Application

This verse is a direct command to be people of the utmost integrity in our financial and social dealings. The practical application is to be scrupulously honest in our work, our business, and all our transactions. We must give people their full right, and we must never cheat or be deficient in what we owe. This is not just a matter of good business practice; it is a profound act of worship and a way of upholding the “balance” of God on earth.

34. Al-Raḥmān (الرَّحْمَٰنُ) – The Most Merciful

Linguistic Root & Etymology

The root is R-Ḥ-M (р-х-м), meaning mercy. Al-Raḥmān is an intensive form, signifying a vast, all-encompassing mercy that is a fundamental aspect of God’s very nature.

Classical Exegesis (Tafsir)

This is the first word of the surah and its namesake (55:1). The commentators note the profound significance of opening the surah with this particular name of God. The entire surah that follows is a detailed commentary on this one name. Every blessing that is mentioned—from the teaching of the Qur’an to the creation of the universe and the rewards of Paradise—is a manifestation of the all-encompassing mercy of “Ar-Raḥmān.” The surah is a grand exposition of what this name truly means.

Thematic Context

The mercy of God is the central and overarching theme of the surah. The surah seeks to prove the truth of the Hereafter not through threats alone, but by appealing to the undeniable reality of God’s mercy as seen in the countless blessings He has bestowed. The theme is that the same mercy that is evident in the creation of this world is the guarantee of the mercy that will be manifest in the reward of the next.

Modern & Comparative Lens

The concept of God’s defining attribute being mercy is a cornerstone of Islamic theology. It presents a vision of a God who is fundamentally benevolent and gracious. This is a powerful and appealing theological concept that stands in contrast to portrayals of God as being primarily wrathful or distant. The surah is a sustained argument that the proper human response to this all-encompassing mercy should be gratitude, not denial.

Practical Reflection & Application

This surah encourages us to build our entire relationship with God on the foundation of His name, Ar-Raḥmān. The practical application is to live in a state of constant awareness and gratitude for the mercy of the Most Merciful. We should see every blessing, from the air we breathe to the guidance of the Qur’an, as a direct manifestation of this mercy. This cultivates a heart that is filled with love and hope, the heart of a true servant of “The Most Merciful.”

35. Rafrafin khuḍrin (رَفْرَفٍ خُضْرٍ) – Green cushions

Linguistic Root & Etymology

Rafraf is a type of cushion or fine cloth. Khuḍr is the plural of green.

Classical Exegesis (Tafsir)

In the final description of Paradise in Surah Ar-Rahman (55:76), the believers are described as “Reclining on green cushions…” The commentators explain that this is another detail of the luxury and the beauty of Paradise. The color green is particularly significant, as it is the color of the vegetation of Paradise and is a color that is pleasing to the eye and is associated with life and vitality. It is a picture of ultimate comfort in an environment of ultimate beauty.

Thematic Context

This connects to the theme of the aesthetic perfection of Paradise. The surah uses a rich and vivid color palette to describe the Hereafter. The “green” cushions, the “ruby” and “coral” companions, and the “dark green” gardens all work together to create a multi-sensory image of a place of breathtaking beauty. The theme is that the reward for faith is not just an abstract bliss, but a complete and beautiful reality.

Modern & Comparative Lens

The color green has a special significance in Islamic culture, largely due to its association with the descriptions of Paradise in the Qur’an. It has become a symbol of the religion itself. This verse is one of the key sources for this association. It taps into the universal human appreciation for the color of nature and life, and makes it a feature of the ultimate, eternal abode.

Practical Reflection & Application

This verse, in its beautiful description of the comforts of Paradise, can be a source of motivation for us. The practical application is to strive for the deeds that make one worthy of such an honored and beautiful repose. It is also a reminder to appreciate the color “green” in our own world as a small foretaste and a reminder of the ultimate, eternal greenery of the gardens that await the righteous.

36. Ṣalṣālin ka-l-fakhkhār (صَلْصَالٍ كَالْفَخَّارِ) – Sounding clay like the potter’s

Linguistic Root & Etymology

Ṣalṣāl is dry clay that makes a ringing sound when struck. Ka-l-fakhkhār means “like the pottery” or “like the potter’s clay.”

Classical Exegesis (Tafsir)

In Surah Ar-Rahman (55:14), the physical origin of humanity is described with this simile. “He created man from sounding clay like the potter’s.” The commentators explain that this refers to the creation of Adam from a type of dry, resonant clay. The simile emphasizes the humble, earthy, and fragile nature of our physical origin. We are from the earth, and like a clay pot, we are easily broken. This is contrasted with the fiery origin of the jinn.

Thematic Context

This connects to the theme of God’s creative power and the diversity of His creation. The surah highlights the different origins of the two morally responsible species, humans and jinn, to show the creative power of God. The theme is that the One who can create intelligent life from such different and humble materials—clay and fire—is surely the All-Powerful Creator who deserves all worship. It is also a profound lesson in humility.

Modern & Comparative Lens

The idea of humanity being fashioned from “clay” or “earth” is a common theme in the creation narratives of many ancient cultures and religions, including the biblical account. The Qur’anic description adds the specific and tactile detail of the clay being like “pottery,” which gives it a powerful sensory quality. It is a powerful metaphor for our physical fragility.

Practical Reflection & Application

Reflecting on our origin from “sounding clay” is a powerful antidote to arrogance. It should instill in us a deep sense of humility. The practical application is to remember our humble physical origins, which should make us grateful for the immense honor that God has bestowed upon us by breathing His spirit into us and granting us the capacity for knowledge and faith. It is a call to be humble vessels for a divine purpose.

37. Shuwāẓun min nār (شُوَاظٌ مِّن نَّارٍ) – A flame of fire

Linguistic Root & Etymology

Shuwāẓ refers to a pure, smokeless flame or a blast of intense heat. Min nār means “of/from fire.”

Classical Exegesis (Tafsir)

In the response to the challenge to the jinn and mankind in Surah Ar-Rahman (55:35), the verse warns, “There will be sent upon you a flame of fire (shuwāẓun min nār) and molten brass, and you will not be able to defend yourselves.” The commentators explain that this is a description of the celestial projectiles that will guard the boundaries of the place of judgment. Any of the jinn or humans who try to escape will be struck by this pure flame and molten metal. It is an image of an inescapable and fiery doom.

Thematic Context

This connects to the theme of the inescapability of the final judgment. The surah has challenged the two species to try to escape. This verse provides the terrifying answer. The theme is one of absolute divine power and control. On that Day, the boundaries of the divine court will be absolute, and any attempt to transgress them will be met with this swift and terrible retribution.

Modern & Comparative Lens

The imagery of a “flame of fire” being sent down from the heavens is a powerful and universal archetype of divine punishment. The Qur’anic description is specific and powerful, painting a picture of an intense and inescapable fiery assault. It is a literary and theological device to convey the absolute seriousness of the final judgment.

Practical Reflection & Application

This verse is a profound warning that there is no escape from God except to God. The practical application is to not try to “flee” from God in this life through sin and heedlessness, but to “flee to God” (fa-firrū ilā Allāh) through repentance and submission. We should seek our refuge in His mercy, so that we are protected on the Day when fiery projectiles will be sent upon those who try to escape His justice.

38. Sulṭānin (بِسُلْطَانٍ) – By an authority

Linguistic Root & Etymology

The root is S-L-Ṭ (с-л-т), which means to have power or dominion. A sulṭān is a proof, a warrant, or a clear authorization and the power that comes with it.

Classical Exegesis (Tafsir)

In the great challenge to the jinn and mankind in Surah Ar-Rahman (55:33), the verse concludes, “You will not pass except by an authority.” The commentators explain that this “authority” is a divine permission and power that the created beings do not possess. The verse is a declaration of their ultimate powerlessness. They are trapped within the dominion of God, and they have no “authority” of their own to escape from it. The only authority in the cosmos belongs to God.

Thematic Context

This connects to the theme of God’s absolute sovereignty. The surah is a grand exposition of God’s power over all of creation. This verse is a direct statement of this theme. The theme is that all power and “authority” in the universe are derived from God. Created beings have no intrinsic power of their own. This is a foundational principle of Tawḥīd.

Modern & Comparative Lens

The concept of “authority” is central to political and legal philosophy. This verse takes this concept to its ultimate, metaphysical conclusion. It asserts that all worldly authority is temporary and delegated. The only true and ultimate “authority” that governs all of reality is the divine command. This is a powerful theological statement on the ultimate nature of power.

Practical Reflection & Application

This verse is a profound reminder of our own powerlessness and our complete dependence on God. The practical application is to be humble and to not be deluded by any temporary “authority” we may have in this life. We should recognize that all power and all ability comes from God, and we should use the small “authority” He has delegated to us in a way that is pleasing to Him, the possessor of all authority.

39. Tabāraka ismu Rabbika (تَبَارَكَ اسْمُ رَبِّكَ) – Blessed is the name of your Lord

Linguistic Root & Etymology

Tabāraka (root: B-R-K (б-р-к)) is a verb meaning to be blessed, to be exalted, or to be a source of abundant and continuous good. Ismu Rabbika means “the name of your Lord.”

Classical Exegesis (Tafsir)

This is the final, concluding verse of Surah Ar-Rahman (55:78). After the entire magnificent display of God’s favors in creation and His rewards in Paradise, the surah ends with this ultimate statement of blessing and praise. “Blessed is the name of your Lord, Possessor of Majesty and Honor.” The commentators explain that this is the perfect conclusion. It is a declaration that the “name” of God—which represents His very being and His attributes—is the ultimate source of all the blessings (barakah) that have been described in the surah. All goodness flows from His blessed name.

Thematic Context

This is the final culmination of the surah’s theme of recognizing and praising God for His blessings. The surah began with the name “Ar-Raḥmān” and ends by declaring that this name, and all of God’s names, are “blessed.” It brings the entire surah full circle, from the mercy of God to the blessedness of God. It is the final and most fitting response to the surah’s refrain, “Then which of the favors of your Lord will you both deny?” The answer is: none, for blessed is His every name and His every act.

Modern & Comparative Lens

The act of “blessing the name of God” is a central feature of worship and liturgy in all the Abrahamic faiths. This verse is a powerful and majestic Qur’anic expression of this. It is a statement of doxology, a final word of praise and glory that concludes the divine sermon. It is a declaration that the ultimate reality is one of blessing, majesty, and honor.

Practical Reflection & Application

This verse gives us the perfect words to use when we are overwhelmed with a sense of gratitude for God’s blessings. The practical application is to make this phrase a part of our own regular remembrance (dhikr). By saying, “tabāraka ismu rabbika,” we are affirming the blessed and glorious nature of our Lord and acknowledging Him as the source of all the good that we experience in our lives. It is a profound expression of a heart that is filled with awe and gratitude.

40. Al-Thaqalān (الثَّقَلَانِ) – The two weighty ones

Linguistic Root & Etymology

The root is TH-Q-L (ث-қ-л), meaning to be heavy. Al-Thaqalān is the dual form, meaning the two weighty or heavy ones.

Classical Exegesis (Tafsir)

In Surah Ar-Rahman (55:31), after the great challenge to jinn and mankind, God says, “We will attend to you, O you two weighty ones.” The commentators are in unanimous agreement that the “two weighty ones” are humanity and the jinn. They are called “weighty” for several reasons. They are “weighty” upon the earth. They are “weighed down” with sins. And most importantly, they are “weighty” in the sense that they are the two species who have been given free will and moral responsibility (taklīf), and are therefore subject to the final “weighing” of their deeds on the Day of Judgment.

Thematic Context

This connects to the theme of the universal scope of the divine message and the final judgment. The surah consistently addresses both humans and jinn. This name, “al-thaqalān,” is a powerful and unique term that encapsulates their shared status as the two morally accountable inhabitants of the earth. The theme is that the divine call and the final reckoning are for both of these “weighty” creations.

Modern & Comparative Lens

The concept of humanity having a special “weight” or significance in the cosmos is a key element of the religious worldview. This verse extends that “weight” to the jinn as well. It is a powerful statement against a purely materialistic worldview that might see humanity as a meaningless accident. The term “al-thaqalān” affirms that we are beings of great significance and “weight,” and with that comes a great responsibility.

Practical Reflection & Application

This verse is a reminder of the great trust and the “weight” of responsibility that we carry as human beings. We have been given the gift of free will, and this makes our existence profoundly “weighty.” The practical application is to live up to this responsibility. We should strive to live a life of conscious and purposeful action, recognizing the “weight” of our choices, so that on the Day when our deeds are weighed, our scale will be “heavy” with good.

41. Wajhu Rabbika (وَجْهُ رَبِّكَ) – The Face of your Lord

Linguistic Root & Etymology

Wajh is a face. Rabbika is “your Lord.”

Classical Exegesis (Tafsir)

In Surah Ar-Rahman (55:27), after the declaration that all of creation is perishable, this profound exception is stated: “And there will remain the Face of your Lord, Possessor of Majesty and Honor.” The classical commentators have approached this verse with great reverence. They affirm the reality of God’s “Face” in a way that befits His majesty, without any anthropomorphic comparison to the faces of created beings. The “Face of your Lord” is a symbol of His very being, His essence, and His eternal, unchanging presence. It is the only reality that will remain when all of the transient creation has passed away.

Thematic Context

This connects to the central theme of the eternal nature of God versus the transient nature of the creation. The surah is a call to attach one’s heart to that which is permanent. This verse is the ultimate statement of that permanence. The theme is one of profound and absolute Tawḥīd. The only enduring reality, the only thing that will not perish, is the “Face” of the eternal Lord. All else is fleeting.

Modern & Comparative Lens

The concept of the “Face of God” is a powerful and recurring one in the Abrahamic traditions, often symbolizing the divine presence and the ultimate goal of the spiritual quest (to “seek His Face”). This Qur’anic verse is a particularly majestic expression of this. It establishes the “Face of God” as the ultimate and only eternal reality, the ground of all being that remains after all phenomena have ceased to be.

Practical Reflection & Application

This verse is a powerful tool for meditation and a profound orientation for our lives. It encourages us to detach our hearts from the perishable things of this world and to attach them to the “Face of our Lord.” The practical application is to make the seeking of God’s “Face”—His pleasure and His presence—the ultimate goal of all our actions. We should strive to perform deeds that are done purely “for the Face of Allah,” as these are the only deeds that will have an eternal, lasting value.

Image showing Quran and Surah Qamar Written On ItSurah Qamar Glossary: Key Arabic Terms, Names & Meanings Explained
Image showing Quran and Surah Waqiah Written On ItSurah Waqiah Glossary: Key Arabic Terms, Names & Meanings Explained

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Written by : TheLastDialogue

A Synthesis of Religions. O Mankind I am presenting you the case of God,, يا أيّها الجنس البشري؛أنا أقدم لكم "قضية الله, ¡Oh humanidad! Les estoy presentando el caso de Dios, O люди, я представляю вам дело Божие, ای بشر من سخنان خدا را به تو عرضه می کنم., Ey insanlık, ben sana Tanrı'nın davasını sunuyorum, 哦人类，我向你展示上帝的情形, اے بنی نوع انسان میں آپ کے سامنے خدا کا مقدمہ رکھتا ہوں

"The Last Dialogue" is an individual's effort by the Will of his Lord to make this world a better living place, to raise the human intellect for the fulfillment of God’s Will and to invoke God’s Mercy on humans.

The Last Dialogue (thelastdialogue.org) stands as a testament to human understanding, held in high esteem and frequently cited across prominent platforms such as Wikipedia, Reddit, and Quora. Its profound significance is evidenced by the multitude of citations and mentions it garners from scholars spanning various faith traditions, including Judaism, Christianity, and Islam.

It distinguishes itself as the sole religious platform adhering to the noble tradition of not soliciting charity, zakat, or donations – a practice aligned with the true Sunnah of Prophets.

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