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According to most of the authorities, this invocation (which occurs at the beginning of every surah with the exception of surah 9) constitutes an integral part of "The Opening" and is, therefore, numbered as verse {1}. In all other instances, the invocation "in the name of God" precedes the surah as such, and is not counted among its verses. - Both the divine epithets rahman and rahim are derived from the noun rahmah, which signifies "mercy", "compassion", "loving tenderness" and, more comprehensively, "grace". From the very earliest times, Islamic scholars have endeavoured to define the exact shades of meaning which differentiate the two terms. The best and simplest of these explanations is undoubtedly the one advanced by Ibn al-Qayyim (as quoted in Manar I,48): the term rahman circumscribes the quality of abounding grace inherent in, and inseparable from, the concept of God's Being, whereas rahim expresses the manifestation of that grace in, and its effect upon, His creation - in other words, an aspect of His activity.
The Arabic words "Rahman" and "Rahim" translated "Most Gracious" and "Most Merciful" are both intensive forms referring to different aspects of God's attribute of Mercy. The Arabic intensive is more suited to express God's attributes than the superlative degree in English. The latter implies a comparison with other beings, or with other times or places, while there is no being like unto God, and He is independent of Time and Place. Mercy may imply pity, long-suffering, patience, and forgiveness, all of which the sinner needs and God Most Merciful bestows in abundant measure. But there is a Mercy that goes before even the need arises, the Grace which is ever watchful, and flows from God Most Gracious to all His creatures, protecting the, preserving them, guiding them, and leading them to clearer light and higher life. For this reason the attribute Rahman (Most Gracious) is not applied to any but God, but the attribute Rahim (Merciful), is a general term, and may also be applied to Men. To make us contemplate these boundless gifts of God, the formula: "In the name of God Most Gracious, Most Merciful": is placed before every Sura of the Qur-an (except the ninth), and repeated at the beginning of every act by the Muslim who dedicates his life to God, and whose hope is in His Mercy.
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All Creation declares His Praises, i.e., manifests His Mercy and Power, Goodness and Truth, all the sublime attributes summed up in His Most Beautiful Names (vii. 180 and xvii 110 and notes). For man to contrmplate these is in itself a Revelation. This sentiment opens five Suras of the Qur-an evenly distributed, viz., i., vi., xviii., xxxiv., and xxxv. Here the point most emphasised is that His wisdom and mercy comprehend all things, extended in space or in time-here and everywhere, now and evermore.
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This definition comprises things physical and spiritual: waters disappearing underground and reappearing; the metamorphosis of seed into plant, and of decaying plant into oil and coal; traces of old artifacts and entire civilizations buried in the earth and then reappearing within the sight and consciousness of later generations of men; the transformation of dead bodies of animals and men into elements of nourishment for new life; the ascent of earthy vapours towards the skies, and their descent as rain, snow or hail; the ascent towards the heavens of men's longings, hopes and ambitions, and the descent of divine inspiration into the minds of men, and thus a revival of faith and thought and, with it, the growth of new artifacts, new skills and new hopes: in short, the endless recurrence of birth, death and re-birth which characterizes all of God's creation.
An ignorant man may think that water absorbed in the soil or seed sown beneath the sod is lost, but it replenishes numerous rills, and streams, and feeds and sustains numerous roots and forms of life, and throws up all kinds of vegetable life. So with things that come out of the earth: who can count the myriad forms of herbs and trees that grow and perish, and yet sustain a continuous life for ages and ages? Yet these are symbolical of other things or entities beyond time or space, and beyond physical form. We see the birth and death of the animal part of man: When he is buried beneath the soil, the ignorant man thinks there is an end of him.
The vapours that rise from the earth and ascend to the sky descend again as rain and snow and as symbols of Allah's Mercy. So are the prayers of the devout and the call of those in agony for help and light, answered by the descent of mercy and guidance, hlep and light from Allah. Do not forget that, just as there is the element of Mercy, so there is an element of Justice and Punishment.
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This assertion of the godless has a twofold meaning: (1) "The universe is without beginning and without end; it can only change, but can never cease to exist" - which amounts to a denial of the fact that God alone is eternal; and (2) "There is no resurrection and divine judgment as symbolized by the Last Hour" - which amounts to a denial of life after death and, hence, of all significance and purpose attaching to human life as such.
See footnote for 33:6.
The last two verses prepared us to realise the position of Unbelievers in Allah's great Universe. They are the discord in the universal harmony of Prayer and Praise. Their existence is due to the grant of a limited free-will, the Trust which the Unbelievers have betrayed (see xxxiii. 72 and notes). But they must and will be eliminated: see verse 5 below. For there is nothing more certain in the world, physical, moral, and spiritual, than that every cause, great or small, must have its corresponding consequences.
The strongest emphasis and the most perfect assurance of certainty are indicated by reference to the authority of Allah Himself, the Ruler of the Day of Judgment.
In the symbolical language of our own human experience, a record is more enduring than memory: in fact (if properly preserved) it is perpetual. If, further, it is expressed in clear language, without any obscurity, it can always be read with perfect precision and without any doubt whatever. Apply these qualities, free from human defect to Allah's laws and decrees. They are unerring and enduring. Everything, greater or small, will receive due recognition-a Reward for Good and a Punishment for Evil.
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See note [5] on 8:4 .
"Sustenance": Spiritual in things spiritual, and physical in things physical. It implies not only the satisfaction of desire, but the provision of means for sustaining the ground won and for winning more ground in the march of progress.
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The particle min (lit., "out of") which precedes the noun rijz ("vileness" or "vile conduct") indicates that the suffering which awaits such sinners in the life to come is an organic consequence of their deliberately evil conduct in this world.
Cf. xxii. 51. Allah's Plan cannot be frustrated. It is those who work against it, who will be eliminated and destroyed.
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