بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ ٱلرَّحْمَٰنُ
<p>Linkage of the Surah and the Wisdom of Repeating the words, 'Which of the bounties of your Lord will you deny?'</p><p>The preceding Surah Al-Qamar was mainly concerned with some of the rebellious nations of antiquity who were punished for rejecting the Divine Message. The description of every punishment was followed by the sentence: فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ‌ (Then how was My torment and My warnings? ...54:16). This sentence was repeated many times in order to warn people against similar Divine punishment. Another verse that was repeated as a refrain at telling intervals is وَلَقَدْ يَسَّرْ‌نَا الْقُرْ‌آنَ لِلذِّكْرِ‌ فَهَلْ مِن مُّدَّكِرٍ‌ “ And indeed We have made the Qur'an easy for seeking advice. So, is there one to seek advice?...54:17). This verse urges people to accept the Qur'anic Message, believe in it and follow its right guidance.</p><p>Surah Ar-Rahman, on the other hand, mainly describes the boons and bounties of Allah, of this world as well as of the Hereafter. Thus when a particular bounty of Allah is described, the verse: فَبِأَيِّ آلَاءِ رَ‌بِّكُمَا تُكَذِّبَانِ fa-bi-ayyi' ala'i Rabbikuma tukadhdhiban (So, which of the bounties of your Lord will you deny?) is used deliberately as a refrain in order to awaken the people and urge them to give thanks to Allah for His favours. This verse is repeated thirty-one times in the Surah. According to the rules of stylish usage, repetition of an expression serves the deliberate purpose of 'emphasis'. Especially, the repetition in these two Surahs of the Qur'an is repetition only in apparent form. In reality, the repeated sentence is each time related to a new subject, and having its own significance, cannot be taken as redundant. In Surah Al-Qamar, the فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ‌ (Then how was My torment 54:16) has followed the description of each new torment. Likewise, in Surah Ar-Rahman, after the description of every new bounty the verse فَبِأَيِّ آلَاءِ رَ‌بِّكُمَا تُكَذِّبَانِ (So, (0 mankind and Jinn,) which of the bounties of your Lord will you deny?) is repeated, which being related to a new subject is not redundant. ` Allamah Suyati (رح) terms this device of repetition as At-tardid. Arab masters of eloquence, regard this device as aesthetically beautiful, polished, effective, moving, forceful and persuasive use of language. The device is used both in prose as well as in poetry. It is used not only in Arabic but [ almost in all the languages of the world, as for instance ] the most accomplished and consummate poets of Persian and Urdu have used them. This is no occasion to collect samples of their compositions here. Tafsir Rah-ul-Ma` ani has collected its several examples on this occasion.</p><p>Was Surah Ar-Rahman Revealed in Makkah or Madinah?</p><p>On the basis of a few narratives Imam Qurtubi concluded that this Surah was revealed in Makkah, and he prefers this view. Tirmidhi records from Sayyidna Jabir ؓ that the Messenger of Allah ﷺ recited this Surah before some people who remained silent. The Holy Prophet ﷺ said:</p><p>"I recited this Surah to the Jinns, on the night of Jinn, and their receptive response was better than yours! Whenever I recited Allah's statements فَبِأَيِّ آلَاءِ رَ‌بِّكُمَا تُكَذِّبَانِ (So, (0 mankind and Jinn,) which of the bounties of your Lord will you deny?) They said: لَا بِشیءِ مِّن نِّعَمِکَ رَبَّنَا نُکَذِّبُ فَلَکَ الحَمد 'None of your bounties do</p><p>we deny, our Lord! All praise is due to You'.</p><p>This narrative indicates that this Surah was revealed in Makkah, because 'the night of the Jinn' refers to the night when the Messenger of Allah ﷺ met the Jinns to convey to them the Message of the Qur'an and impart knowledge to them. This incident took place in Makkah. Likewise, Imam Qurtubi refers to a few more narratives which indicate that this Surah was revealed in Makkah.</p><p>The opening word of the first verse of the Surah is Ar-Rahman (The All-Merciful). One of the reasons for beginning the Surah with this name of Allah is presumably that the infidels of Makkah were unaware of this name of Allah. They used to say, وَمَا الرَّ‌حْمَـٰنُ "What is Ar-Rahman? " [ as mentioned in 25:60] This name has been selected here to let them know it.</p><p>The second reason could be to indicate that teaching the Qur'an, which has been mentioned in the next verse as Allah's act, was a sheer gift flowing from Allah's beneficence, and not because this or any other act is obligatory on Allah for which He could be held responsible, nor because He is in need of anyone.</p><p>In the entire Surah, Allah's bounties - worldly as well spiritual - are continuously recounted. The greatest of all bounties is the knowledge of the Holy Qur'an, because it is an all-comprehensive Book directing man in temporal and spiritual matters and in matters relating to this world and the next. Those who heeded the Holy Qur'an and fulfilled its right, like the blessed Companions, Allah raised their status in the Hereafter and blessed them with inconceivable bounties and favours. In this world too they are promoted to such high stations as the greatest of kings were not able to attain.</p>
Linkage of the Surah and the Wisdom of Repeating the words, 'Which of the bounties of your Lord will you deny?'The preceding Surah Al-Qamar was mainly concerned with some of the rebellious nations of antiquity who were punished for rejecting the Divine Message. The description of every punishment was followed by the sentence: فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ‌ (Then how was My torment and My warnings? ...54:16). This sentence was repeated many times in order to warn people against similar Divine punishment. Another verse that was repeated as a refrain at telling intervals is وَلَقَدْ يَسَّرْ‌نَا الْقُرْ‌آنَ لِلذِّكْرِ‌ فَهَلْ مِن مُّدَّكِرٍ‌ “ And indeed We have made the Qur'an easy for seeking advice. So, is there one to seek advice?...54:17). This verse urges people to accept the Qur'anic Message, believe in it and follow its right guidance.Surah Ar-Rahman, on the other hand, mainly describes the boons and bounties of Allah, of this world as well as of the Hereafter. Thus when a particular bounty of Allah is described, the verse: فَبِأَيِّ آلَاءِ رَ‌بِّكُمَا تُكَذِّبَانِ fa-bi-ayyi' ala'i Rabbikuma tukadhdhiban (So, which of the bounties of your Lord will you deny?) is used deliberately as a refrain in order to awaken the people and urge them to give thanks to Allah for His favours. This verse is repeated thirty-one times in the Surah. According to the rules of stylish usage, repetition of an expression serves the deliberate purpose of 'emphasis'. Especially, the repetition in these two Surahs of the Qur'an is repetition only in apparent form. In reality, the repeated sentence is each time related to a new subject, and having its own significance, cannot be taken as redundant. In Surah Al-Qamar, the فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ‌ (Then how was My torment 54:16) has followed the description of each new torment. Likewise, in Surah Ar-Rahman, after the description of every new bounty the verse فَبِأَيِّ آلَاءِ رَ‌بِّكُمَا تُكَذِّبَانِ (So, (0 mankind and Jinn,) which of the bounties of your Lord will you deny?) is repeated, which being related to a new subject is not redundant. ` Allamah Suyati (رح) terms this device of repetition as At-tardid. Arab masters of eloquence, regard this device as aesthetically beautiful, polished, effective, moving, forceful and persuasive use of language. The device is used both in prose as well as in poetry. It is used not only in Arabic but [ almost in all the languages of the world, as for instance ] the most accomplished and consummate poets of Persian and Urdu have used them. This is no occasion to collect samples of their compositions here. Tafsir Rah-ul-Ma` ani has collected its several examples on this occasion.Was Surah Ar-Rahman Revealed in Makkah or Madinah?On the basis of a few narratives Imam Qurtubi concluded that this Surah was revealed in Makkah, and he prefers this view. Tirmidhi records from Sayyidna Jabir ؓ that the Messenger of Allah ﷺ recited this Surah before some people who remained silent. The Holy Prophet ﷺ said:"I recited this Surah to the Jinns, on the night of Jinn, and their receptive response was better than yours! Whenever I recited Allah's statements فَبِأَيِّ آلَاءِ رَ‌بِّكُمَا تُكَذِّبَانِ (So, (0 mankind and Jinn,) which of the bounties of your Lord will you deny?) They said: لَا بِشیءِ مِّن نِّعَمِکَ رَبَّنَا نُکَذِّبُ فَلَکَ الحَمد 'None of your bounties dowe deny, our Lord! All praise is due to You'.This narrative indicates that this Surah was revealed in Makkah, because 'the night of the Jinn' refers to the night when the Messenger of Allah ﷺ met the Jinns to convey to them the Message of the Qur'an and impart knowledge to them. This incident took place in Makkah. Likewise, Imam Qurtubi refers to a few more narratives which indicate that this Surah was revealed in Makkah.The opening word of the first verse of the Surah is Ar-Rahman (The All-Merciful). One of the reasons for beginning the Surah with this name of Allah is presumably that the infidels of Makkah were unaware of this name of Allah. They used to say, وَمَا الرَّ‌حْمَـٰنُ "What is Ar-Rahman? " [ as mentioned in 25:60] This name has been selected here to let them know it.The second reason could be to indicate that teaching the Qur'an, which has been mentioned in the next verse as Allah's act, was a sheer gift flowing from Allah's beneficence, and not because this or any other act is obligatory on Allah for which He could be held responsible, nor because He is in need of anyone.In the entire Surah, Allah's bounties - worldly as well spiritual - are continuously recounted. The greatest of all bounties is the knowledge of the Holy Qur'an, because it is an all-comprehensive Book directing man in temporal and spiritual matters and in matters relating to this world and the next. Those who heeded the Holy Qur'an and fulfilled its right, like the blessed Companions, Allah raised their status in the Hereafter and blessed them with inconceivable bounties and favours. In this world too they are promoted to such high stations as the greatest of kings were not able to attain.