🪶 Arabic Name: سورة الرحمن (Surah Ar-Raḥmān)

📝 Meaning: “The Most Merciful”

📍 Classification: Makki / Madani (Majority view is Makki)

🔢 Total Verses: 78

⏳ Chronological Order of Revelation: 97th Surah revealed (placing it in the Meccan period, though its exact placement is debated).

📖 Key Themes: The manifestation of Allah’s mercy (Rahmah), the signs of God in creation, the dual creation of mankind and jinn, the certainty of the Day of Judgment, and vivid, contrasting descriptions of Hell and the multiple levels of Paradise.

❤️ Verse 55:1-4 — The Unbelievable Mercy: Teaching the Qur’an Before Creating Man

Estimated placement in timeline: Meccan — Confidence: High (90%).

Context & Events (Asbab al-Nuzul): The Surah opens with a stunning and counter-intuitive sequence. In a direct response to the Quraysh’s question, “Who is Ar-Rahman?”, the Surah begins by declaring the name: “Ar-Rahman.” It then lists His blessings, but in a surprising order. Not creation first, but revelation: “Taught the Qur’an. Created man. Taught him eloquence.” This places the Qur’an as the foremost expression of God’s mercy, even before the physical creation of humanity itself. This was a radical re-ordering of values for the materialistic Meccans, establishing from the very first verses that divine guidance is the greatest of all blessings.

Referenced Timeline: The Eternal Present (Divine attributes) and Pre-history (The divine plan for creation and revelation).

Ar-Raḥmān. Taught the Qur’an. Created man. Taught him eloquence. (55:1-4)

• Primary evidence: The short, rhyming, and poetic structure is a strong characteristic of Meccan surahs. The thematic focus on the identity of “Ar-Rahman” and the value of the Qur’an directly addresses the core ideological struggles of the Meccan period.
• Classical tafsir: Ibn Kathir and other commentators emphasize the extraordinary nature of this sequence. Allah first mentions the teaching of the Qur’an to highlight that it is His greatest mercy upon His creation. It is the path to their happiness in this life and the next. Only after establishing this primary blessing does He mention their physical creation and the faculties He gave them to receive this guidance.

• Location/Context: Makkah.
• Primary Actors: Allah (Ar-Rahman).
• Function in Narrative: To introduce the Surah’s central theme by defining “Ar-Rahman” through His greatest acts of mercy, prioritizing revelation over creation.
• Evidence Level: High (based on thematic content and scholarly consensus).

⚖️ Verse 55:5-9 — The Cosmic Balance: A Universe Built on Justice

Estimated placement in timeline: Meccan — Confidence: High (90%).

Context & Events (Asbab al-Nuzul): Continuing the showcase of Ar-Rahman’s favors, the Surah moves to the cosmic order. “The sun and the moon [move] by precise calculation.” The celestial bodies are not random, but part of a perfectly calculated system. “And the stars and the trees both prostrate.” Even the plant kingdom is in a state of submission. The verses then introduce a central concept: The Balance (al-mīzān). “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 physical balance of the cosmos is directly linked to the moral and ethical balance required in human society.

Referenced Timeline: The Continuous Present (the observable order of the universe).

And the heaven He raised and imposed the balance, That you not transgress within the balance. (55:7-8)

• Primary evidence: The critique of economic injustice and the call for a just social order are key components of the Meccan message. The poetic language and focus on signs in nature are also characteristic of this period.
• Classical tafsir: Al-Tabari and other commentators explain that `al-mīzān` has multiple layers of meaning. It is the physical balance of the universe, but it also refers to justice (`al-‘adl`) itself. The command is for humanity to uphold the justice that Allah has established in creation and to reflect it in their own dealings with one another.

• Location/Context: Makkah.
• Primary Actors: All of creation, humanity (specifically merchants).
• Function in Narrative: To demonstrate Ar-Rahman’s mercy through the perfect balance of the cosmos, and to link this cosmic justice directly to the requirement for ethical and economic justice in human society.
• Evidence Level: High (thematic consistency).

🌱 Verse 55:10-13 — The Earth’s Bounty and the First Haunting Question

Estimated placement in timeline: Meccan — Confidence: High (90%).

Context & Events (Asbab al-Nuzul): The divine exhibition of mercy continues, moving from the heavens to the earth. “And the earth He laid out for the creatures. Therein is fruit and palm trees with sheaths [of dates] And grain having husks and scented plants.” This is a list of the life-sustaining bounties that Ar-Rahman has placed on earth for the benefit of His creation. After this beautiful and concise display of earthly provision, the Surah unleashes its central, recurring challenge for the first time, addressing both mankind and jinn: “So which of the favors of your Lord would you deny?”

Referenced Timeline: The Continuous Present (observable signs in agriculture and nature).

So which of the favors of your Lord would you deny? (55:13)

• Primary evidence: The focus on agricultural and natural bounties as signs of God is a classic Meccan argument. This verse introduces the unique refrain that defines the Surah’s structure.
• Classical tafsir: Ibn Kathir notes that after listing His blessings, Allah reminds both mankind and jinn of them, asking this question to demand their acknowledgment. He narrates a famous hadith where the Prophet (ﷺ) recited this Surah to the jinn, and every time he recited this verse, they would respond, “O our Lord, we do not deny any of Your favors; to You belongs all praise.” The Prophet (ﷺ) then remarked to his human companions that the jinn had given a better response than them.

• Location/Context: Makkah.
• Primary Actors: Mankind and Jinn.
• Function in Narrative: To showcase the life-sustaining blessings of the earth and to introduce the central, recurring refrain that challenges the audience to acknowledge these divine favors.
• Evidence Level: High (introduces the Surah’s primary structural element).

🔥 Verse 55:14-16 — The Dual Creation: Clay and Smokeless Fire

Estimated placement in timeline: Meccan — Confidence: High (90%).

Context & Events (Asbab al-Nuzul): The Surah now turns to the creation of the two audiences being addressed. “He created man from clay like that of pottery. And He created the jinn from a smokeless flame of fire.” This verse explicitly states the different physical origins of mankind and jinn, establishing them as two distinct, parallel creations who share the same duty of worship and accountability. This distinction is crucial for understanding the dual address of the refrain that immediately follows: “So which of the favors of your Lord would you deny?” The favor here is the very gift of existence itself, tailored to each species.

Referenced Timeline: Pre-history (The creation of mankind and jinn).

He created man from clay like that of pottery. And He created the jinn from a smokeless flame of fire. (55:14-15)

• Primary evidence: The explicit mention and parallel creation of mankind and jinn is a key Qur’anic doctrine. Its placement here justifies the dual form of the refrain (`tuthakkibān`) that dominates the Surah.
• Classical tafsir: Ibn Kathir explains that `ṣalṣāl` (sounding clay) refers to dry clay that makes a sound when tapped, like pottery. He confirms that `mārijin min nār` (smokeless flame) refers to the essence of fire, its scorching, subtle flame, which is the origin of the jinn. This verse establishes the distinct natures of the two creations being addressed.

• Location/Context: Makkah.
• Primary Actors: Mankind and Jinn.
• Function in Narrative: To explain the distinct origins of the two creations being held accountable, thereby establishing the universal scope of the divine message and the refrain.
• Evidence Level: High (core Islamic creedal point).

🌅 Verse 55:17-25 — Signs on the Horizon: The Two Easts, Two Seas, and Great Ships

Estimated placement in timeline: Meccan — Confidence: High (90%).

Context & Events (Asbab al-Nuzul): The Surah now launches into a series of grand, cosmic signs, each followed by the powerful refrain. First, “Lord of the two sunrises and Lord of the two sunsets,” a reference to the solar extremes of the summer and winter solstices. Then, the miracle of the seas: “He released the two seas, meeting [side by side]; Between them is a barrier [so] neither of them transgresses.” This describes the phenomenon where fresh and saltwater meet but do not mix. From these seas, “emerge pearls and coral.” The final sign in this sequence is maritime: “And to Him belong the ships [with sails] elevated in the sea like mountains.” Each of these four incredible signs is punctuated by the question: “So which of the favors of your Lord would you deny?”

Referenced Timeline: The Continuous Present (observable cosmic and natural phenomena).

He released the two seas, meeting [side by side]; Between them is a barrier [so] neither of them transgresses. (55:19-20)

• Primary evidence: The powerful, poetic language and the focus on grand signs in nature as proofs of God’s power are characteristic of the Meccan style of revelation.
• Classical tafsir: Ibn Kathir explains that the “two sunrises” are that of winter and summer, and likewise the two sunsets. He identifies the “two seas” as the salty, ocean water and the sweet, river water, which meet at estuaries but maintain a barrier between them. This is a sign of God’s immense power that holds them apart. The ships are a sign of His mercy, as He has subjected the sea to humanity for their benefit.

• Location/Context: Makkah.
• Primary Actors: Mankind and Jinn.
• Function in Narrative: To provide a series of grand cosmic and oceanic signs as further proof of Ar-Rahman’s power and mercy, each punctuated by the challenging refrain.
• Evidence Level: High (classic Qur’anic argumentation).

🍂 Verse 55:26-30 — The Great Annihilation and the Ever-Present Need

Estimated placement in timeline: Meccan — Confidence: High (90%).

Context & Events (Asbab al-Nuzul): After listing the signs of life and creation, the Surah makes a sudden, dramatic pivot to the reality of annihilation (fanā’). “Everyone upon the earth will perish, And there will remain the Face of your Lord, Owner of Majesty and Honor.” This is an absolute statement of the mortality of all created things and the permanence of the Creator alone. After this profound truth, the refrain is repeated. The next verse describes the state of the universe in every moment: “Whoever is within the heavens and earth asks Him; every day He is in [some] matter.” This paints a picture of a universe where every single creature is in a constant state of need, and God is in a constant state of managing all of their affairs.

Referenced Timeline: The Inevitable Future (The end of the world) and The Continuous Present (the state of creation).

Everyone upon the earth will perish, And there will remain the Face of your Lord, Owner of Majesty and Honor. (55:26-27)

• Primary evidence: The theme of the perishability of creation versus the permanence of God is a foundational Meccan creedal point, used to detach people’s hearts from the dunya and attach them to Allah.
• Classical tafsir: Al-Tabari explains that this verse is a declaration to all inhabitants of the earth, both mankind and jinn, that they are mortal and will die, and only the Lord of Majesty remains. The verse stating that “every day He is in some matter” means that He is constantly managing the affairs of His creation: giving life, causing death, honoring some, humbling others, answering prayers, and giving to those who ask.

• Location/Context: Makkah.
• Primary Actors: All of creation.
• Function in Narrative: To establish the principle of the impermanence of creation and the permanence of the Creator, and to describe the constant dependence of all creatures upon Him.
• Evidence Level: High (core Islamic theological principle).

⏳ Verse 55:31-36 — The Challenge: “O Company of Jinn and Mankind, If You Can Escape…”

Estimated placement in timeline: Meccan — Confidence: High (90%).

Context & Events (Asbab al-Nuzul): The Surah now shifts its tone from a description of reality to a direct, terrifying challenge, addressed to its dual audience on the Day of Judgment. “We will attend to you, O you two dependents.” The word used, `thaqalān`, refers to the two ‘heavy’ or ‘weighty’ species: mankind and jinn. The challenge is issued: “O company 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.” This is a declaration of the impossibility of escape. The consequence for trying is then stated: “There will be sent upon you a flame of fire and smoke, and you will not defend yourselves.”

Referenced Timeline: Eschatological Time (The Day of Judgment).

O company 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. (55:33)

• Primary evidence: The direct address to both “jinn and mankind” and the vivid eschatological imagery are consistent with the Surah’s structure and the broader Meccan focus on the Hereafter.
• Classical tafsir: Ibn Kathir explains that this challenge will be issued on the Day of Resurrection, when all of creation is gathered. They will be surrounded by ranks of angels, and no one will be able to flee. Any attempt to escape the confines of the place of judgment will be met with divine force. It is a declaration of God’s perfect and inescapable justice.

• Location/Context: Makkah (as a warning).
• Primary Actors: Mankind and Jinn on the Day of Judgment.
• Function in Narrative: To vividly depict the impossibility of escaping from God’s judgment, thereby instilling a sense of awe and fear of the Last Day.
• Evidence Level: High (core Islamic eschatological description).

💥 Verse 55:37-45 — The Day the Sky Bleeds: Portrait of the Criminal’s Doom

Estimated placement in timeline: Meccan — Confidence: High (90%).

Context & Events (Asbab al-Nuzul): The description of the Day of Judgment continues with one of the most powerful and terrifying cosmic images in the Qur’an. “And when the heaven is split open and becomes rose-colored like oil.” The sky itself will melt and change color. “On that Day, no question will be asked of man or jinn about his sin.” Their guilt will be self-evident. “The criminals will be known by their marks, and they will be seized by the forelocks and the feet.” They will be dragged into a Hell that they were told about but denied. They will be told, “This is the Hell which the criminals deny.” Their torment will be to alternate between the fire and “scalding, boiling water.”

Referenced Timeline: Eschatological Time (The Day of Judgment).

The criminals will be known by their marks, and they will be seized by the forelocks and the feet. (55:41)

• Primary evidence: The intense, vivid, and terrifying eschatological descriptions are a hallmark of the Meccan surahs, aimed at breaking the listeners’ state of heedlessness.
• Classical tafsir: Ibn Kathir explains that the sky will melt like the dregs of oil and become reddish. The criminals’ faces will be dark and their eyes blue, marks that will distinguish them. The lack of questioning does not contradict other verses where people are questioned; it refers to a specific stage of the Day, where their identity as criminals is so obvious that no interrogation is needed to sort them.

• Location/Context: Makkah (as a warning).
• Primary Actors: The criminals (disbelievers) on the Day of Judgment.
• Function in Narrative: To provide a detailed and terrifying depiction of the punishment of Hell, emphasizing the humiliation and helplessness of the arrogant.
• Evidence Level: High (core Islamic eschatological description).

🏞️ Verse 55:46-61 — For Those Who Feared: A Portrait of the First Two Gardens

Estimated placement in timeline: Meccan — Confidence: High (90%).

Context & Events (Asbab al-Nuzul): The Surah now makes its final, glorious pivot from the horrors of Hell to the multi-layered bliss of Paradise. This is the grand showcase of Ar-Rahman’s mercy. “But for he who has feared the position of his Lord are two gardens.” This begins the description of the first level of Paradise. These two gardens have “spreading branches,” “two flowing springs,” and “every fruit, in pairs.” The inhabitants will be “reclining on couches lined with silk brocade.” In these gardens will be “women limiting [their] glances, untouched before them by man or jinn,” who are described as being like “rubies and coral.” The section is punctuated by the refrain, now a joyful exclamation of gratitude, and concludes with the question, “Is the reward for good [anything] but good?”

Referenced Timeline: Eschatological Time (The Hereafter).

But for he who has feared the position of his Lord are two gardens. (55:46)

• Primary evidence: The detailed, poetic, and highly motivating description of Paradise is a central feature of the Meccan surahs, serving as the positive counterpart to the warnings of Hell.
• Classical tafsir: Commentators explain that the “two gardens” are a reward for the one who, in this life, was conscious of his standing before Allah on the Day of Judgment, which prevented him from sinning. The description is a literal one, but also symbolic of the immense spiritual and physical bliss that awaits the righteous.

• Location/Context: Makkah (as a promise).
• Primary Actors: The righteous who feared their Lord.
• Function in Narrative: To provide a detailed and beautiful description of the first level of Paradise, motivating believers by showcasing the reward for piety.
• Evidence Level: High (core Islamic eschatological description).

🌳 Verse 55:62-77 — And Besides These, Two More: A Portrait of the Higher Gardens

Estimated placement in timeline: Meccan — Confidence: High (90%).

Context & Events (Asbab al-Nuzul): The description of Paradise continues, moving to an even higher level. “And besides them are two [other] gardens.” The description, while similar, suggests an even greater level of beauty and intensity. These two gardens are “dark green” from dense irrigation. They contain “two springs, spouting.” They have “fruit and palm trees and pomegranates.” In these gardens are companions who are “good and beautiful,” “fair ones reserved in pavilions,” untouched by any before. The inhabitants are “Reclining on green cushions and beautiful carpets.” Each of these descriptions is, of course, followed by the refrain, “So which of the favors of your Lord would you deny?”

Referenced Timeline: Eschatological Time (The Hereafter).

And besides them are two [other] gardens… Dark green [in color]. (55:62, 64)

• Primary evidence: The layered and detailed description of Paradise is a powerful motivational tool, characteristic of the Qur’an’s method of appealing to both the intellect and the heart.
• Classical tafsir: Scholars like Ibn Kathir, based on hadith, have interpreted the first two gardens as being for the highest class of believers (the `muqarrabūn`, those brought near), and the second two gardens as being for the companions of the right (`aṣḥāb al-yamīn`). Others have interpreted them as different levels of reward for the same person. In either case, the structure clearly indicates different degrees of bliss, with the latter being superior.

• Location/Context: Makkah (as a promise).
• Primary Actors: The righteous believers of a higher station.
• Function in Narrative: To describe the higher levels of Paradise, creating a sense of spiritual aspiration and demonstrating the immense and varied nature of God’s reward.
• Evidence Level: High (core Islamic eschatological description).

👑 Verse 55:78 — The Final Praise: Blessed is the Name of Your Lord

Estimated placement in timeline: Meccan — Confidence: High (90%).

Context & Events (Asbab al-Nuzul): The Surah concludes not with a final question, but with a final, definitive statement of praise that serves as the only appropriate conclusion to the grand exhibition that has preceded it. “Blessed is the name of your Lord, Owner of Majesty and Honor.” After the breathtaking tour of creation, judgment, Hell, and the magnificent gardens of Paradise, the only response is to bless the name of the one who is the source of all of it. The Surah ends by invoking the same divine attribute mentioned when describing His eternal Face: “Owner of Majesty and Honor” (Dhūl-Jalāli wal-Ikrām), bringing the entire chapter to a perfect, majestic close.

Referenced Timeline: The Eternal Present.

Blessed is the name of your Lord, Owner of Majesty and Honor. (55:78)

• Primary evidence: The powerful, concise, and worshipful closing is a fitting end to one of the most poetic and rhetorically powerful surahs of the Qur’an.
• Classical tafsir: Ibn Kathir explains that this verse is a declaration that Allah is worthy of being glorified, worshipped, and obeyed, and that His name is blessed when it is mentioned. He is the Owner of Greatness and Magnificence, and the Owner of Generosity and Mercy for His creation.

• Location/Context: Makkah.
• Primary Actors: Allah (SWT).
• Function in Narrative: To provide a final, conclusive statement of praise and glorification, summarizing the majesty and generosity of Allah that has been demonstrated throughout the Surah.
• Evidence Level: High (thematic and narrative conclusion).