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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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For my rendering of the adjurative particle wa as "Consider", see first half of note [23] on 74:32 . The expression at-tur (lit., "the mountain") is used in the Qur'an exclusively to denote Mount Sinai, on which Moses received his decisive revelation. In the present context it signifies, metonymically, revelation as such, to which the next verse calls attention.
Where Moses (ﷺ) communicated with Allah.
The adjuration is by five things which we shall presently explain. An appeal is made to these five Signs in verses 1 to 6, and the certainty of future events is asserted in the most emphatic terms in verses 7 to 28, in three parts, viz., the coming of judgment and the passing away of this phenomenal world (verses 7-10); the future ill consequences of ill-deeds done (verses 11-16); and future attainment of bliss and complete realisation of Allah's love and mercy (verses 17-28).
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See last note. The five Signs to which appeal is made are: (1) the Mount (of Revelation), verse 1; (2) the Book Inscribed, verses 2-3; (3) The Much-frequented House, verse 4; (4) the Canopy Raised High, verse 5; and (5) the Ocean filled with Swell, verse 6. Let us examine these in detail. Each of them has a figurative meaning. (1) The Mount is the sublime world of Revelation. In the case of Moses it is typified by Mount Sinai: Cf. xcv. 2, where it is mentioned in juxtaposition to the sacred territory of Makkah, xcv. 3. In the case of Jesus it is the Mount of Olives: Cf. xcv. 1, and also Matt. xxiv. 3-51, where Jesus made his striking pronouncement about the Judgment to come. In the case of Muhammad it is the Mountain of Light, where he first received the revelation: Cf. n. 11 (2). The Book Inscribed is Allah's Eternal word. When it becomes Revelation to man, it is figured forth as something "inscribed", reduced to writing; and as it is made clear to the intelligence of man, it is further described as "in a parchment unfolded", that is, spread out so that everyone who has the will can seek its guidance.
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I.e., always open to man's understanding (Razi).
i.e., the Quran.
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This is a metonym for the fact that ever since the dawn of human consciousness men have persistently - although often but dimly - realized the existence of God and have tried, spurred on by the continuous, direct revelation granted to His prophets, to come closer to Him through worship. Hence, Baydawi regards the expression al-bays al-ma'mur as a metaphor for the heart of the believer.
This is either the Sacred House in Mecca, which is frequented by pilgrims, or a sanctuary in Heaven, which is frequented by angels.
See the last two notes. (3) "The much-frequented House is usually understood to mean the Ka'ba, which the holy Prophet purified and re-dedicated to true worship.
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(4) "The Canopy Raised High" is the canopy of heaven, to whose height or sublimity no limit can be assigned by the mind of man.
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