Surah Ar-Rahman (The Most Merciful)

56 Verses, Meccan

Tafsir Notes (Summary based on Al-Razi's approach):

1. { Ar-Rahman }: This name is mentioned first to establish the primary theme of the Surah: the boundless mercy of God, which encompasses all creation, including the gift of the Qur'an and the faculty of speech.

2. The Sequence of Blessings: The order of these four verses is significant:
   • Teaching the Qur'an: This is a spiritual blessing, the greatest guidance.
   • Creating Man: This is the physical foundation.
   • Teaching Expression (Al-Bayan): This is the faculty that allows man to receive and convey knowledge, making him capable of understanding the Qur'an and communicating with others.

3. Al-Bayan (Expression/Clarity): This refers to the ability to articulate thoughts, distinguish between things, and communicate knowledge. It is the essential tool that elevates humanity above other creatures.

Surah Ar-Rahman (The Most Merciful) - Verse 1

Ar-Rahman (The Most Merciful)

Know first that the connection of this Surah to the preceding one occurs in two ways:

1. Contrast in Miracles: The preceding Surah (Al-Qamar) began by mentioning a miracle indicating might, majesty, and awe: the splitting of the moon. Whoever can split the moon can certainly destroy mountains and subdue men. This Surah begins by mentioning a miracle indicating mercy and compassion: the Noble Qur'an, which heals hearts by purifying them from sins.
2. Contrast in Theme: The preceding Surah repeatedly mentioned: {And how severe was My punishment and My warnings?} (Al-Qamar: 16). This Surah repeatedly mentions: {Then which of the favors of your Lord will you deny?} (Ar-Rahman: 13). This is because the previous Surah is the Surah of displaying Awe, while this Surah is the Surah of displaying Mercy.

Furthermore, the beginning of this Surah corresponds to the end of the previous one. At the end of Al-Qamar, Allah says: {In the presence of a powerful King} (Al-Qamar: 55), where "powerful" (Mقتدر) points to majesty and greatness. Here, He says: {Ar-Rahman} (The Most Merciful), signifying that He is Mighty, Severe, and Punishing towards the disbelievers and the wicked, yet He is the Bestower of favors and the Forgiver for the righteous.

Issue 1: Analysis of the word Ar-Rahman

There are several discussions regarding the term Ar-Rahman. Some of these become clear only after examining the word Allah.

First Inquiry: Is Allah (with Alif and Lam) a proper noun for the Creator of contingent beings?

Some say yes. Following this, some argue that Ar-Rahman is also a proper noun for Him, citing the verse: {Say, "Call upon Allah, or call upon Ar-Rahman. Whichever you call upon - to Him belong the best names"} (Al-Isra: 11), meaning whichever of the two names you call. Some even permit saying, "O Ar-Rahman," just as one says, "O Allah."

All these views are weak, some weaker than others.

• Weakness in Allah being a proper noun with Alif and Lam: If it were inherently a proper noun, the initial hamza (in Ilāh) would have to be original, not a wasl (connecting) hamza. If it were original, one should say Khalaqa Allāh (like ‘Alima Aḥmad), not Khalaqa-llāh (where the hamza is dropped).
• The Correct View (Two Opinions):
  1. Ilāh or Lāh is a proper noun for the Creator of contingent beings, which is then used with Alif and Lam (like Al-Faḍl, Al-‘Abbās, Al-Ḥasan, Al-Khalīl). In this case, naming someone else Ilāh is permissible, similar to naming a son Muḥammad or Aḥmad, even though these are names for others. This is because no one else possesses the absolute authority to monopolize such a name. However, a commanding King (like Allah) who reserves a name for Himself cannot have His subjects name themselves or their children that name, especially if they are His servants. Since Allah is the absolute King, naming by a reserved name is transgression, and the polytheists are transgressors in naming and misguided in meaning.
  2. Ilāh or Lāh is a noun meaning "the one who is worshipped." The Alif and Lam are for definition. Since this meaning is exclusive to Allah, the name becomes exclusive. If someone named his son Ilāh, it would be impermissible because it suggests the name is designated for that son based on the meaning, not merely as a proper noun.
• Comparison with other names: Naming someone Al-Karīm (The Generous) or Al-Wadūd (The Loving) is permissible because the name can be interpreted either as a proper noun (where the meaning is not emphasized) or as a description of an attribute He possesses (which is permissible for humans to possess to some degree). However, names like Al-Khāliq (The Creator) or Al-Qadīm (The Ancient) cannot be used for others, because if taken as a proper noun, it might be permissible, but if taken as a description of an attribute inherent to Him (like the power sustaining creation or non-existence), it is impermissible. The name of the one worshipped (Al-Ma‘būd) falls into this latter category, so naming by it is forbidden.

Therefore, the view that Allah with Alif and Lam is a proper noun is incorrect. Consequently, the assertion that Ar-Rahman is a proper noun is even weaker, and permitting the invocation "O Ar-Rahman" is the weakest view of all.

Second Inquiry: The relationship between Allah and Ar-Rahman

Allah is the primary proper name. Ar-Rahman is like a dominant attribute that has become a proper name through frequent usage, similar to how titles like Al-Fārūq (The Separator) became associated with ‘Umar, or Al-Murtadā (The Chosen One) with ‘Ali, or Ar-Riḍā (The Contented) with Moses. In these cases, the description became a proper name, even if the person later lost that attribute.

Thus, Ar-Rahman is specific to Allah, just as those titles were specific to those individuals. However, in those cases, using the name was permissible because people shared in power and greatness to some extent. This is not the case with Allah.

If someone claims to have called a person Ar-Rahman (like Al-Yamāmi), this is like those who called others Ilāh—it is an act of transgression and disbelief, even if linguistically possible, based on a false belief.

Third Inquiry: The distinction between Rahman and Rahim

Allah has two types of Mercy: Preceding and Succeeding.

1. Preceding Mercy (Rahman): This is the Mercy by which He created creation.
2. Succeeding Mercy (Rahim): This is the Mercy by which He provides for creation after bringing it into existence (sustenance, intellect, etc.).

Therefore, Allah is Rahman concerning the Preceding Mercy (creation), and Rahim concerning the Succeeding Mercy (provision). This is why it is said: "Rahman of this world and Rahim of the Hereafter."

Since no one else created beings out of nothing by His Mercy, it is impermissible to call anyone else Rahman. However, since some of His righteous servants emulate some of His attributes to the extent of human capacity—feeding the hungry and clothing the naked—they exhibit some of the Succeeding Mercy (provision and aid). Thus, it is permissible to call them Rahim.

We mentioned all this in the Tafsir of Surah Al-Fātiḥah, but we repeated it here because this discussion serves as a detailed elaboration of what was summarized there.

Issue 2: Grammatical Analysis of the opening verse

{Ar-Rahman} is the subject (mubtada’), and its predicate (khabar) is the verbal sentence: {He taught the Qur'an}.

Alternatively, some say Ar-Rahman is the predicate, and the subject is an implied pronoun (huwa): "He is Ar-Rahman." Then, {He taught the Qur'an} is a subsequent sentence. The first view is stronger. Under the weak view, Ar-Rahman itself constitutes the first verse.

Issue 3: The Second Object of the verb ‘Allama (Taught)

The verb {He taught the Qur'an} requires a second object. What is it? There are two main answers:

1. Meaning of Sign/Mark: ‘Allama means "He made it a sign" (‘alāmah), i.e., the Qur'an is a sign of prophethood and a miracle. This aligns with the previous Surah mentioning the splitting of the moon (a miracle of majesty), while this Surah mentions the spreading of knowledge (the Qur'an) as a miracle of mercy.
   • A sub-possibility here: It means He made it known, similar to {And We have certainly made the Qur'an easy for remembrance} (Al-Qamar: 17). In this sense, teaching (ta‘līm) is metaphorical, as one is said to have "taught" someone if they spent money on their education.
2. The Second Object is Explicit (Angels/Prophet): The second object is necessary. It could be Gabriel and the other angels whom He taught the Qur'an before sending it down to His servant (as per Surah Ash-Shu‘arā’: 193-194).
   • Alternatively, the second object could be Muḥammad (PBUH), which implies that the Qur'an is the speech of Allah, not the speech of Muḥammad.
3. The Second Object is Humanity: A third possibility, closer to the theme of comprehensive blessings, is that He taught the Qur'an to mankind.

Issue 4: Why was the second object omitted?

The omission indicates that the blessing lies in the universality of the teaching, not in teaching one specific person. It is like saying, "So-and-so feeds people," without specifying who he feeds, to emphasize his generosity.

Issue 5: The meaning of Ta‘līm (Teaching)

If we assume a second object exists, Ta‘līm means conveying knowledge of it.

If one asks how {He taught the Qur'an} is reconciled with {And none knows its interpretation except Allah} (Aal ‘Imran: 7), there are two responses:

1. If one reads without stopping at Illā Allāh and connects Ar-Rāsikhūn (The firmly rooted) to Allāh (linking singular to singular), this issue does not arise.
2. If one stops at Illā Allāh and connects Ar-Rāsikhūn fī al-‘Ilm (The firmly rooted in knowledge) to the preceding clause (linking sentence to sentence), then: Allah taught the Qur'an because whoever learns a great book and grasps its contents, even if he doesn't know the author's absolute intent in every difficult passage, can still be said to "know the book" to the extent of his capacity. Similarly, regarding the Qur'an, one knows what is possible to know.
3. Alternatively, the verse means: "None knows its interpretation except Allah, and others do not know it on their own unless they are taught." This implies that the Qur'an is not like other books whose depths are extracted merely by intelligence and acquired sciences.

Issue 1: The Order of Presentation

There are two ways to view the sequence:

1. Heavenly vs. Earthly Pairing: If ‘Allama refers to the teaching of the Qur'an to the angels (the higher beings), then the structure follows a pattern where every higher element is paired with a lower one:
   • Higher: {He taught the Qur'an} (Teaching the highest beings).
   • Lower: {He taught him expression (Bayān)} (Teaching the lower beings, mankind).
   • This is supported by the subsequent verses where higher elements are paired with lower ones: {The sun and the moon} (Higher) vs. {And the stars and the vegetation prostrate} (Lower). {And the heaven He raised} (Higher) vs. {And the earth He laid out} (Lower).
2. Emphasis on the Greatest Blessing: Presenting the teaching of the Qur'an first indicates it is the most complete and greatest favor. Then, the method of teaching the Qur'an is explained: {He created man * He taught him expression}. This is like saying, "I taught so-and-so literature; I supported him and spent my wealth on him." The subsequent actions explain the preceding statement, emphasizing the immense favor.

Issue 2: Comparison with Surah Al-‘Alaq

In Surah Al-‘Alaq, the order is: {Read! In the Name of your Lord Who created} (1), then {And your Lord is the Most Generous * Who taught * by the pen} (3-4). Creation precedes teaching. Why the difference here?

In Al-‘Alaq, the specific teaching of the Qur'an was not explicitly mentioned; it was general teaching, like the general expression (Bayān) mentioned here after creating man.

Issue 3: Who is meant by Al-Insān (Man)?

1. The human species in general (the most correct view, given the use of the verbal noun Khalq [creation], which includes Adam, Muḥammad, and all others).
2. Muḥammad (PBUH).
3. Adam.

Issue 4: What is Al-Bayān (Expression) and how was it taught?

1. Speech/Articulation: Some commentators say Bayān is articulation (Manṭiq). He taught him what to articulate and how to make others understand what he possesses. This is what distinguishes man from animals. {He created man} refers to forming his physical body, and {He taught him expression} refers to his distinction through knowledge.
2. The Qur'an: As mentioned earlier, Bayān can mean the Qur'an itself. This verse explains in detail what was summarized in {He taught the Qur'an}. This is like saying, "I taught him literature; I supported him." The word Bayān is a verbal noun used to mean the source of the action (the thing taught). The Qur'an is frequently called Bayān in the Qur'an itself, e.g., {This is a clear explanation for the people} (Aal ‘Imran: 138). Allah also named it Furqān (Criterion), as Bayān distinguishes truth from falsehood.

Issue 5: Why were the objects specified in ‘Allama al-Bayān but omitted in ‘Allama al-Qur’ān?

1. If {He taught the Qur'an} means He taught the Qur'an to man, the object (man) was omitted because the blessing of teaching is so immense that it is mentioned before the recipient or the manner of creation. Then, the manner of teaching is detailed: {He created man * He taught him expression}.
2. If {He taught the Qur'an} means He taught the angels, the object (angels) was omitted because the purpose of the Surah is to enumerate blessings upon mankind and demand gratitude from them. Teaching the angels does not appear as a direct benefit to humans. Teaching man, however, is an obvious blessing, hence {He taught him expression} specifies the recipient (man) to enumerate the favors upon him. This is similar to Surah Al-‘Alaq, where He said {taught by the pen} without specifying the recipient, and then said {taught man what he did not know} (which is Bayān).
3. This verse can also be used as evidence that languages are divinely appointed (Tawqīfiyyah), meaning knowledge of language was acquired through divine teaching.

{The sun and the moon run in calculated courses.}

{And the stars and the vegetation prostrate (in worship).}