Reflections on Surah Ar-Rahman

الرَّحْمَٰنُ - 55:1

The Most Merciful

This is the only Surah of the Qur'an that begins with one of the names of Allah. Allah chose to introduce Himself as Ar Rahman in this Surah, instead of Allah. This shows that Allah wanted to highlight this attribute to us. The whole Surah that follows is a reflection of Allah's attribute of Ar Rahman.

 We commonly translate Rahm as mercy, and mercy is usually understood as sparing someone from punishment. We ask for mercy when we want to be saved from the punishment. The problem is that the word رحمة has no concept of punishment in it. 

رحم refers to the womb of the mother. In the womb of a mother, the baby doesn't have to worry about anything e.g. food, drink, survival, sleep etc. Everything is being completely taken care of. The mother is taking care of every need of the child. The child is enveloped in the care and love of the mother. The mother gives unconditional love and care to the child without any benefit in return. The child is not even capable of fully knowing and appreciating the thousands of ways in which he is being protected and taken care of. Allah loves us more than our mothers, and it is impossible for us to fathom Allah's Rahman entirely. Allah is constantly taking care of us in countless unimaginable ways, but we are just as ignorant as the baby in the womb of the mother. 

'Abdur-Rahman bin 'Awf' said: 'I heard the Messenger of Allah saying : "Allah, Most Blessed and Most High, said: 'I am Allah, and I am Ar-Rahman. I created the Rahm(womb), and named it after My Name. So whoever keeps good relations with it, I keep good relation with him, and whoever severs it, I am finished with him.'" (Tirmidhi)

Abu Hurairah (May Allah be pleased with him) reported:

I heard Messenger of Allah (ﷺ) saying, "When Allah created the creatures, He wrote in the Book, which is with Him over His Throne:

 إن رحمتي تغلب غضبي 

'Verily, My Mercy prevailed over My Wrath” [Al-Bukhari and Muslim].

وَإِذَا جَاءَكَ الَّذِينَ يُؤْمِنُونَ بِآيَاتِنَا فَقُلْ سَلَامٌ عَلَيْكُمْ ۖ كَتَبَ رَبُّكُمْ عَلَىٰ نَفْسِهِ الرَّحْمَةَ ۖ أَنَّهُ مَنْ عَمِلَ مِنكُمْ سُوءًا بِجَهَالَةٍ ثُمَّ تَابَ مِن بَعْدِهِ وَأَصْلَحَ فَأَنَّهُ غَفُورٌ رَّحِيمٌ - 6:54

And when those come to you who believe in Our verses, say, "Peace be upon you. Your Lord has decreed upon Himself mercy: that any of you who does wrong out of ignorance and then repents after that and corrects himself - indeed, He is Forgiving and Merciful.”

وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ ۚ - 7:156

My Rahmah encompasses all things.

الرَّحْمَـٰنِ 

1.It is a name which is part of Allah’s ذات/being/essence. It reflects the innate presence of the attribute of mercy.

2. Rahman constitutes general mercy, for the entire creation. It is a characteristic of Allah that is available to all of his creatures whether muslims or non-muslims. It is like rain that pours on everyone without discrimination.

3. Rahman reflects the vastness & intensity of Allah’s mercy. (It is صيغه مبالغه. There is no other name of Allah on the same pattern. Extreme,beyond expectations, intense, incredible love. It is also حدث i.e. something happening immediately (at the moment) i.e. Allah is extremely loving and caring right now)

الرَّحِيمِ

1.Raheem is a sifah that needs manifestation and an object of mercy i.e. creation. Raheem refers to the action and expression of Allah’s Mercy.

2. Raheem is special mercy exclusive to the people who believe and do good deeds

وَكَانَ بِالْمُؤْمِنِينَ رَحِيماً

(And He is ever Rahim (merciful) to the believers.)’ (33:43)

3. Raheem refers to constant and permanent mercy. (Al Rahman is intense like the strong tides and waves of the ocean, and Al Raheem is constant like the ocean itself.)

4. This sifah will be truly manifested in the akhirah, and will lead to magfirah of people.

Abu Huraira reported Allah's Messenger (ﷺ) as saying:

There are one hundred (parts of) mercy for Allah and He has sent down out of these one part of mercy upon the jinn and human beings and animals and the insects, and it is because of this (one part) that they love one another, show kindness to one another and even the beast treats its young one with affection, and Allah has reserved ninety nine parts of mercy with which He would treat His servants on the Day of Resurrection. (Sahih Muslim)

Think of all the blessings Allah has given us, within us and around us. Just reflect upon one favour e.g. the ability to see! It is uncountable how many ways we benefit from the ability to see, and we cannot imagine our lives without it.  We have to understand and view this entire Surah with the lens of Ar Rahman, even when Allah mentions Jahannum. Even the mention of Jahannum is part of Allah's love, as Allah wants to protect us from punishment.

PRACTICAL IMPLICATIONS IN OUR LIVES:

We develop a love for Allah, out of an awareness and appreciation of His love, care and Rahmah for us. 

We develop a hope in Allah’s mercy and husne zan for Him. 

We develop a shyness/haya in disobeying Allah. How can we use the blessings given to us by Allah to disobey Him?

We do actions to attract Allah’s mercy e.g. by showing mercy to the creation, obeying Allah and His Messenger, remembering Allah and having taqwa and Ihsan etc.

Use these names to invoke Allah in duas. Invoke the rahmah of Allah, especially when you’re facing a difficulty.

We show mercy to Allah’s creation to attract Allah’s rahmah to ourselves. 

We uphold the ties of kinship and develop صله رحمى.

عَلَّمَ الْقُرْآنَ - 55:2

Taught the Qur'an,

Allah first mentions the biggest blessing Allah has given us i.e. He taught us the Qur'an through Muhammad (ﷺ). This is the biggest act of love by Allah, for us! This is the biggest favour Allah wants us to reflect upon. Before we think of the Qur'an as anything else (a book of laws, guidance, an instructional manual), we should think of it as an unimaginable expression of Allah's love. 

We like to associate with the best Universities and best teachers in every profession. Imagine that we have the honour of associating ourselves with Allah! Imagine, Allah taught the Qur'an! Ar Rahman is our teacher, and when we associate ourselves with Allah, it is the highest status for us as humans. There is no higher learning, degree, respect or nobility for us than to be connected to Ar Rahman. 

Allah is the most patient teacher, as He explains things over and over again for us to pay heed and reflect. Even though we keep ignoring Allah's signs, and continue to disobey Him, Allah continues to be patient. Allah explains the same things repeatedly in different ways, with different examples, in the hope that we will understand the message.  

Also, since Allah is a teacher, it defines our role as students of the Qur'an. We should be committed to Qur'an and strive to learn it to the best of our ability. علّم is on the pattern of تفعيل which refers to delivering knowledge over time or taking time to teach. Imagine that Allah taught the Qur'an in 23 years to the best human being on Earth, so we also have to take time to understand the Qur'an without rushing. We need to focus more on quality and consistency, rather than quantity.  The meaning of Qur'an (صيغه مبالغه) is something that is read over and over again, so we need to engage in the Qur'an continuously. There is no end to the depth of the Qur'an. Every time we dive into the Qur'an, we come back drenched with different pearls, and there is no end to the treasures of the Qur'an.

The world is imperfect and people often face fear and grief in dunya, while Jannah is free of these negative emotions. When Hazrat Adam AS was sent upon Earth, Allah said that those who follow His guidance, will have no fear or grief. This means that if we want to taste Jannah again, we must be committed to the Qur'an. The Qur'an guides our emotions and directs us to happiness and peace.

قُلْنَا اهْبِطُوا مِنْهَا جَمِيعًا ۖ فَإِمَّا يَأْتِيَنَّكُم مِّنِّي هُدًى فَمَن تَبِعَ هُدَايَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ - 2:38

We said, "Go down from it, all of you. And when guidance comes to you from Me, whoever follows My guidance - there will be no fear concerning them, nor will they grieve.

خَلَقَ الْإِنسَانَ - 55:3

Created man,

When a manufacturer builds a car, he specifies the purpose of the car, how to take care of the car, how to maximise the benefits, the safety features etc and makes an instruction manual for laymen. Without the manual, we would have no clue how to use the product. Human beings were created by Allah, and there is no one who can understand us better than the One who created us. Allah has given us the instruction manual in the form of the Qur'an, and without the manual, it is impossible to find true meaning and purpose in life. Life is a gift given to us by Allah, and Allah has given us guidance to maximise this life. Allah mentioned the Qur'an before mentioning the creation of man to emphasise that the only purpose of our life is to follow the guidance of the Qur'an. Without the guidance of Qur'an, there is no purpose of our existence. It also emphasises how Allah took great care in providing sustenance to our spiritual self.

وَلَقَدْ خَلَقْنَا الْإِنسَانَ وَنَعْلَمُ مَا تُوَسْوِسُ بِهِ نَفْسُهُ ۖ وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ - 50:16

And We have already created man and know what his soul whispers to him, and We are closer to him than [his] jugular vein

انسان

The word انسان has two origins. One opinion is that انسان is from انس which means compassion, love etc. So, man is in need of love, and capable of giving love. We are all inter dependent on each other for emotional fulfilment, and this differentiates us from animals. Allah is the ultimate source of love as Al Rahman, so our true fulfilment is through Allah and through holding on to the Qur'an.

One opinion is that it comes from نسيان which means to forget. Human beings are very forgetful, so Allah gives us frequent reminders. We have a tendency to forget things and get distracted from our purpose easily. So, Allah reminds us again and again through repetition in the Qur'an. The difference between humans and animals is that animals do not take precaution based on warnings. Animals learn through direct experience and repeated mistakes. Humans are distinguished by their ability to learn from warnings e.g. if someone warns us, don't go near the fire or it will burn you! We can take precaution and avoid it, but an animal cannot understand this danger until he goes near the fire.

عَلَّمَهُ الْبَيَانَ - 55:4

[And] taught him eloquence.

بيان is from بان يبين

1.It means to separate.

Speech is only clear if every word is separate/distinct, otherwise it will be impossible to comprehend the meaning of speech. Allah gave us the gift of expression and communication. This sets us apart from animals, as our communication is highly advanced and sophisticated. Animals may have the ability so speak كلام but they don't have intellectual, eloquent speech. This ability has led to development of literature, philosophy, arts, and various sciences. It has made human beings creatures of intellect. Bayan includes all forms of communication, verbal or non verbal.

For a word to be clear, the letters should be separate. For a sentence to be clear, every word must be separate. For a paragraph to be clear, the sentences have to be separate. For a chapter to be clear, the paragraphs have to be separate. For a book to be clear, the chapters have to be separate. For a subject to be clear, the books have to be separate. For a library to be clearest he subjects have to be separate.

2. It also means to clarify.

We were given the ability to speak and think clearly so that we can separate the word of Allah from the word of a human being. The purpose is for us to be able to recognise the Qur'an as a miracle from Allah. We were also given the ability to think clearly in order to separate truth from falsehood. Allah gave us the Qur'an which is the ultimate separation between right and wrong (Furqan). We should choose our path as the way has been made clear for us.

A practical implication of بيان is that we must respect speech because Allah gave us the ability to speak. We must respect everything that comes out of our mouth. We must devote our ability of Bayan to the Qur'an. We must use the ability to speak for good and not indulge in useless, profane, obscene speech, or use speech to cause harm to others. We must also respect all languages as all languages go back to Adam AS, who was taught اسماء by Allah. We should not look down upon others or make fun of others based one races, languages, and ethnicities. 

الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ - 55:5

The sun and the moon [move] by precise calculation,

One meaning of حسبان is حساب i.e. calculation. The sun and the moon follow their own calculated orbits and run on their fixed courses. The sun is our clock, and the moon is our calendar, and together, their organised rotation is the source of life on Earth. They are the source of time, as without the sun and moon, we would not have any existence of time. When we look at the discipline of the sun and the moon, it should inspire us to be disciplined in our lives. The ibadaat of salaah and fasting are based on the timings of the Sun and Moon, and they teach us establish discipline in our lives. When we reflect upon nature, we learn the value of time. Allah wants us to ponder upon the whole of the creation, and then to inculcate the lessons we learn in our own lives. 

(It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit.)(36:40)

((He is the) Cleaver of the daybreak. He has appointed the night for resting, and the sun and the moon for calculating. Such is the measuring of the Almighty, the All-Knowing.) (6:96)

Another meaning of حسبان is destruction, so it means that the Sun and Moon are following a precise course after which they will be be destroyed at an appointed time. The biggest sign of the Day of Judgement was the finality of Prophethood. It signified that we have entered the final chapter of life on Earth.  The sun and the moon are on the verge of a pre calculated destruction. When the Judgement day approaches, the events will unfold.

وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ - 55:6

And the stars and trees prostrate.

نجم refers to stars, or it could also refer to plants without stems. شجر refers to trees with trunks. The highest of the high i.e. stars and the lowest of the lowest of the low i.e. trees, prostrate to Allah. OR the highest i.e. trees and the lowest i.e. the plants without stems, prostate to Allah. Both meanings could be correct.

How do they prostrate?

One meaning could be metaphorical i.e. all of the creation of Allah submits to Allah and follows the commands of Allah. Prostration a reflection of humility, submission, respect, unconditional love and obedience. Every creation has been assigned certain tasks and they humbly fulfil their roles. Everything, from the stars in the sky to the trees in the earth, is subject to the laws of nature. If anything had deviated from its purpose and course, the Universe would be in chaos.

Another meaning is literal e.g. the shooting stars that are falling across the sky appear as if they are making prostration. When the sun shines, the shadows of the trees falls on the ground, so the trees appear to be in prostration.  

(See you not that whoever is in the heavens and whoever is on the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and the moving creatures, and many of mankind prostrate themselves to Allah.)(22:18)

The stars and trees will fall close to the Day of Judgement i.e. be destroyed, which is also a form of prostration and humility before Allah. For Arabs, the only beautiful sight visible in the day were trees, and the only beautiful sight at night was the beauty of the stars. Allah gives the examples of the stars and the trees to them as they were fascinated by them. 

وَالسَّمَاءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ - 55:7

And the heaven He raised and imposed the balance

رفع means to raise, and وضع means to put down. Allah has raised the heavens i.e. literally raised them high above us, or metaphorically raised them in high status. Allah has placed balance in all creation.

Every designer and manufacturer has a signature style for their products e.g. Apple, Microsoft, BMW, Polo etc have their own logos and signature styles. Allah made the entire creation in the heavens and the earth, and Allah's signature hallmark is balance. Allah created balance in every thing He created. The Entire solar system is balanced, down to every atom. 

أَلَّا تَطْغَوْا فِي الْمِيزَانِ - 55:8

That you not transgress within the balance.

وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيزَانَ - 55:9

And establish weight in justice and do not make deficient the balance.

تطغو is derived from طغيان which refers to injustice and crossing bounds. The scale was created so that we do not transgress and violate the balance. The purpose of Qur'an is to guide us how to balance between our rights and responsibilities, work and relationships, and every single matter of life. Allah defines the balance between Ruh and Nafs, men and women, government and people, employers and employees, and this balance could not have been defined by any human without  any bias. 

Unfortunately, humans are the only creation that does not respect the established balance. This leads to injustice in the world and deterioration of relationships. We do not respect our own body and Ruh. We do not balance time. We also do not respect the balance in the environment, and this leads to damage to the environment around us. 

We should know that Allah created the heavens and earth in justice and truth so that everything is founded on, and observing, justice and truth. So, we should also observe justice and fairness in every aspect of our lives. قسط refers to fairness, so we need to establish balance fairly and not do خسر i.e. make deficient the balance. We should neither commit excess nor deficiencies.

The sky around us is a constant reminder to us that we need to have balance and justice in our lives. We need to have balanced priorities, and balance in all areas of our life e.g. family, work, relationships, health, friends, religion etc. A husband has to maintain balance between wife and parents. Wife must maintain balance between home responsibilities, children, parents and spouse etc.

وَالْأَرْضَ وَضَعَهَا لِلْأَنَامِ - 55:10

And the earth He laid [out] for the creatures.

Allah raised the heavens and put down, or laid, the earth and balanced it with firm mountains, so that it would be stable for its residents that live on it. Allah made the Earth suitable for the survival of انعام i.e. all living creatures. Allah has made the Earth a beautiful place of dwelling for us, and we are allowed to indulge in dunya as long as we do not become attached to the world.

فِيهَا فَاكِهَةٌ وَالنَّخْلُ ذَاتُ الْأَكْمَامِ - 55:11

Therein is fruit and palm trees having sheaths [of dates]

فاكهة comes from the word فكه which means to smile. So, this fruit tastes so good that as soon as it touches our tongue, we smile because of pleasure. Good tasting food was not a condition for survival, nutrition was. But, Allah gave us the pleasure of food, beyond survival. Allah has allowed us to indulge in the pleasures and blessings of this world within limits. This is also an act of Allah's love and care for us.

Palm trees are one of the most expensive trees, and they are always advertised in exotic vacations.  The dates are bunched in packages/sheaths. The idea is that Allah not only gave us fruit, but He encased it in a beautiful gift wrapping for us to truly relish. Packaging is a very important aspect of selling products and giving gifts to others, as it adds a lot of value. Allah's packaging is beautiful, and even if you throw the packaging on the ground, it is a source of nutrition for the Earth. Our packaging, on the other hand, causes harm to the environment and contributes to pollution.  Another meaning of اكمام is covering/shelter, so these palm trees act as a shelter from the sun for people.

وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ 55:12

And grain having husks and scented plants.

حب means seeds/grain. عصف means straw, stalk, or it refers to the outer covering/husks of grains.  ريحان refers to green leaves, fruits or fragrant plants. The meanings here, and Allah knows best, are the various crops that produce straw, such as wheat and barley, and Rayhan are the fragrant plants that grow on the stems. Allah lets us enjoy pleasures through our faculties of smell. Allah has created all of these plants as a sustenance and enjoyment for all creation on earth.

Allah is making us reflect upon the creation, as appreciation of the creation will lead us to the Creator. When we see a painting, we think of the painter. When we see a piece of art, we think of the artist. When we look at the world around us, we think of the One who made it.

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ - 55:13

So which of the favors of your Lord would you deny?

آلاء is plural has these meanings:

1.a gift, blessing, bounty

2.something incredible/amazing

3.something with beautiful qualities

We should apply this thought process to every blessing e.g. The Qur'an is a gift, it is something amazing, and it has beautiful qualities. Our own creation is a gift, it is incredible, and the creation has beautiful qualities.

Denial can be through three ways:
1)Denying the Giver of the gift i.e. denying that all of these gifts are blessings are from Allah SWT
2)Acknowledging that the blessings are from God but associating others with Him e.g. believing in multiple gods and committing shirk
3)Acknowledging that the blessings are from Allah alone, but not doing qadr of them, being ungrateful, or using blessings in His disobedience

This verse is repeated as a rhetorical question. Why don't you appreciate that everything around you is an amazing gift, and how beautiful it is? How many more things can you be oblivious to? How much more self indulged and ungrateful can you be?

We have a habit of complaining about everything, and we are always looking for faults and shortcomings. We do not appreciate the good in everything around us. The more luxury we have, the more we feel entitled, and we begin to take everything for granted. If we are given 9 things and 1 thing is missing, we usually focus on complying about what is missing. The poor people are usually more grateful and content with what they have. The primary theme of this Surah is to develop an inherent feeling of gratitude for everything, and in every situation. We need to develop an attitude and a lifestyle of optimism and gratitude. This gratitude leads to humility and a recognition of the Creator.

There are 3 components to effective communication:

1.Content

2.Style

3.Audience

e.g. our content should be appropriate, purposeful and significant for the audience we are addressing, and it should be delivered in an engaging style. 

The primary audience of Surah Rahman were the Quraysh, and they persistently rejected prophethood.  Initially, they made a mockery of it  but with time, their opposition grew as they saw the threat of Islam. This Surah was revealed in the late Makkah period when the Quraysh had become intense in their hostility. They repeatedly demanded miracles due to their stubbornness, without any sincerity. They said: 'We will only believe if you show us something'. Allah did not respond to their demands with miracles, but Allah emphasised how the Qur'an itself was sufficient as a miracle. The arrogant disbelievers would not have believed even if they had been shown miracles. Miracles are usually the final nail in the coffin, and if they are rejected, then Allah's ultimate punishment comes.  Among the Jinns, there are disbelieving Jinns who follow Iblees, and aid humans to carry out evil. Allah is making it clear that Allah sees through both humans and Jinns, although they may not be visible to the human eye. So, this verse is directed  at both humans and Jinns. 

Allah kept repeating this verse to remind them of their ingratitude. The repetition creates emphasis and serves as a reminder, and this repetition is not redundant, because every time we are made to reflect on different blessings. This repetition also remove heedlessness.

خَلَقَ الْإِنسَانَ مِن صَلْصَالٍ كَالْفَخَّارِ - 55:14

He created man from clay like [that of] pottery.

Ingratitude leads to كفر, as a lack of gratitude leads to a lack of faith, and a feeling of arrogance. Allah reminds us immediately of our humble origin, so that we don't begin to feel self sufficient and entitled. We i.e. our father Hazrat Adam AS was created from Earth.

Allah describes the origin of humans multiples times in the Qur'an:
ماء= water
تراب= dried dust, as in deserts
الارض= earth/soil
طين= mud. (dried dirt and water mixed together)
صلصال= clay that has dried. صلصل verb means to echo, so this clay makes a sound when it is struck. فخار is the clay used by potters for pottery, and when it is fully dried, it is known as صلصال.
In desert climates, the sun's intensity is so much that the Earth dries up and becomes like cracked plates. It feels solid if we pick up this soil, but it breaks easily. This dried up soil صلصال is very useless and it is infertile as no vegetation can grow in it. 

How do we reconcile all of these different origins? These describe different stages of creation of Adam AS. ماء and تراب are the primary ingredients, when they are mixed طين is formed. When some more water is added, it becomes طين لاذب (sticky mud). Then when it dries, it becomes like صلصال.

Narrated Abu Musa Al-Ash'ari: that the Messenger of Allah (ﷺ) said: "Indeed Allah Most High created Adam from a handful that He took from all of the earth. So the children of Adam come in according with the earth, some of them come red, and white and black, and between that, and the thin, the thick, the filthy, and the clean." (Tirmidhi)

وَخَلَقَ الْجَانَّ مِن مَّارِجٍ مِّن نَّارٍ - 55:15

And He created the jinn from a smokeless flame of fire.

مارج is the invisible part of the flame. Jinn were created from the invisible smokeless flame of fire(a type of invisible energy). Jinns were created from humans (as made clear by the story of Adam AS and Iblees), but Allah mentioned the creation of humans before, because humans have been preferred and blessed over all creation. Another reason for mentioning humans first is that we are the primary recipients of the Qur'an, and the messenger was from humans.

ج ن when they come together, have the  meaning of being hidden, and this is used for جن as it they are hidden from our eyes. جنة is used for Jannah as it is hidden by a barrier. مجنون is called so because his intellect is hidden. جنين is used for an embryo as it is hidden.

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ - 55:16

So which of the favors of your Lord would you deny?

رَبُّ الْمَشْرِقَيْنِ وَرَبُّ الْمَغْرِبَيْنِ - 55:17

[He is] Lord of the two sunrises and Lord of the two sunsets.

Mashriq is the time and place where the sun rises. Maghrib is the time and place when the sun sets. Both are اسم ظرف.

What does both easts and wests mean? 

فَلَا أُقْسِمُ بِرَبِّ الْمَشَارِقِ وَالْمَغَارِبِ إِنَّا لَقَادِرُونَ - 70:40

(So, I swear by the Lord of all the points of sunrise and sunset in the east and the west.)(70:40)

رَّبُّ الْمَشْرِقِ وَالْمَغْرِبِ لَا إِلَٰهَ إِلَّا هُوَ فَاتَّخِذْهُ وَكِيلًا - 73:9
(The Lord of the east and the west; none has the right to be worshipped but He. So take Him alone as a trustee.)(73:9)

1. Sometimes, Allah says: Lord of the مشرق and مغرب (singular). Here, Allah says مشرقين and مغربين (dual). Sometimes, مشارق and مغارب (plural). One interpretation is that it refers to the different times and places places at which the sun rises and then sets every day, as the earth is constantly in motion around the Sun, and the Sun itself is also in motion. So, the plural form refers to the whole spectrum of easts and wests throughout the year. The dual form refers to the two extremes, i.e. east and west of the Winter solstice 22 dec, and Summer solstice 21 June.

2.It could refer to two ends of the east (Northeast to Southeast) and two ends of the west (Northwest and Southwest). So, it refers to all points of the compass

3.It refers to the east and west of the Sun, and the east and west of the Moon

In summary, Allah is the Rabb of all directions and all space. Previously, Allah mentioned that Allah is the Lord of the Sun and the moon i.e. Allah is the Rabb of time. So, Allah controls both time and space, and whatever is in between them.

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ - 55:18

So which of the favors of your Lord would you deny?

مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ - 55:19

He released the two seas, meeting [side by side];

بَيْنَهُمَا بَرْزَخٌ لَّا يَبْغِيَانِ - 55:20

Between them is a barrier [so] neither of them transgresses.

مرج means to let loose and flow. It is a blessing that Allah has caused the water to flow, and prevented it from becoming stagnant, and this water is a source of life on Earth. Allah has let loose the two seas, but He prevents the two seas from meeting by the dividing barrier He placed between them. 

What are the two seas?

1.The two seas are the fresh and salty waters.

(And it is He Who has let free the two seas: one palatable and sweet, and the other salty and bitter; and He has set a barrier and a complete partition between them.)(25:53)

2.It specifically refers to the Red sea and Persian Gulf, as the Arabian peninsula is between these two bodies. The water cannot cross the barrier of the land and flood it, except if Allah wills.

Water is an unstoppable force and very difficult to contain, but Allah is able to control the force of water. If Allah has power over water,  how could He not have power over us? Even the water does not dare to cross a line that Allah has placed.

This barrier could also metaphorically refer to the separation placed between the world of Jinns and humans. 

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ - 55:21

So which of the favors of your Lord would you deny?

يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَالْمَرْجَانُ - 55:22

From both of them emerge pearl and coral.

لولو refers to pearls. When it rains, the oysters in the sea open their mouths. What falls in them, the drops, turns into pearls.  مرجان refers to precious gems and jewels that are formed from corals. From both kinds of water, pearls and corals emerge. Note that the blessings of water are many, and Allah has chosen to mention the smallest of them that are not even necessary for survival. Imagine if pearls and corals are so beneficial, what to say of those things that are necessary for survival.

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ 

So which of the favors of your Lord would you deny?

وَلَهُ الْجَوَارِ الْمُنشَآتُ فِي الْبَحْرِ كَالْأَعْلَامِ - 55:24

And to Him belong the ships [with sails] elevated in the sea like mountains.

جوار comes from Jaariya i.e. that which flows. Here, it refers to ships. Whatever ship hoists a sail, it is from Munsha'at, if it does not hoist a sail, it is not from the Munsha'at. This word is from نشا which means 'to rise up, be high or lofty'. So, collectively, it refers to sailing ships that are flowing in the water.

اعلام means mountains. The ships appear like mountains because they can be seen from the distance, just like the mountains can be seen on land. Another meaning is that the ships are huge in size and weight e.g. cargo ships, and cruises that can carry thousands of people. The ship is so huge but Allah allows it to sail on the sea, and not sink to the bottom. Remember that corals and pearls are so tiny but they do not float, and are at the bottom of the ocean.

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ 

So which of the favors of your Lord would you deny?

كُلُّ مَنْ عَلَيْهَا فَانٍ - 55:26

Everyone upon the earth will perish,

Allah states that all the residents of earth will perish and die. The residents of the heavens will die, except whomever Allah wills. 

فان is that which is meant to die. Allah created everything with an expiration date. Nothing lasts forever in the dunya, even though we wish for things to last forever. Even this Earth was not built to last forever, and will be destroyed on the Day of Qiyamah. Mortality was installed into the operating system in dunya, but when we are rebooted in akhirah, our body will be immortalised. 

وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ - 55:27

And there will remain the Face of your Lord, Owner of Majesty and Honor.

Only Allah's Honorable Face will remain, because our Lord, the Exalted, the Blessed, is the Ever Living Who never dies. وجه could refer to the 'Being/ Zaat of Allah'. Another meaning of وجه could be 'side', so in this context it would mean: Every thing that man and jinns do for the pleasure of Allah, will remain under  His care and protection and never perish. The pleasures and transitory states of this world will perish, but the deeds, actions and states which were attached to Allah and done for Him, will attain permanence. (MQ)

People are usually glorified due to their victories, accomplishments and appreciation. Glory and nobility have to be given to people by others and people cannot give glory and nobility to their own selves. But, Allah does not need us to honour Him when everyone on Earth will perish, Allah will continue to own glory and nobility. This ayah establishes that Allah is not in need of anyone, as Allah is Ghani(free of need). Allah does not need us, but we are in need of Allah for fulfilment. When we follow the commands of Allah or praise Allah, we benefit only our own selves.

Thawban, the freed slave of the Messenger of Allah (ﷺ), narrated that:

When he finished the prayer, the Messenger of Allah (ﷺ) would pray for forgiveness three times and say: اللَّهُمَّ أَنْتَ السَّلاَمُ وَمِنْكَ السَّلاَمُ تَبَارَكْتَ يَا ذَا الْجَلاَلِ وَالإِكْرَامِ

'Allahumma anta asalam, wa minka as-salam tabarakta ya dhal-jalali wal-ikram (O Allah, You are the source of eace (or the One free from all faults) and from You comes peace, blessed are You, O Possessor of Majesty and Honor)." (Sunan Nisai)

It was narrated that Anas bin Malik said:

"I was sitting with the Messenger of Allah (ﷺ) and a man was standing and praying. When he bowed, prostrated and recited the tashahhud, he supplicated, and in his supplication he said: 

اللَّهُمَّ إِنِّي أَسْأَلُكَ بِأَنَّ لَكَ الْحَمْدَ لاَ إِلَهَ إِلاَّ أَنْتَ الْمَنَّانُ بَدِيعُ السَّمَوَاتِ وَالأَرْضِ يَا ذَا الْجَلاَلِ وَالإِكْرَامِ يَا حَىُّ يَا قَيُّومُ إِنِّي أَسْأَلُكَ

"Allahumma inni as'aluka bi-anna lakal-hamd, lailaha illa ant, al-mannanu badi'us-samawati wal-ard, ya dhal-jalali wal-ikram! Ya hayyu ya qayyum! Inni as'aluka. (O Allah, indeed I ask You since all praise is due to You, there is none worthy of worship but You, the Bestower, the Creator of the heavens and earth, O Possessor of majesty and honor, O Ever-living, O-Eternal, I ask of You.)' The Prophet (ﷺ) said: 'Do you know what he has supplicated with?' They said: "Allah (SWT) and His Messenger know best." He said: 'By the One in Whose Hand is my soul, he called upon Allah by His greatest Name, which, if He is called by it, He responds, and if He is asked by it, He gives.'" (Sunan Nasai)

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ 

So which of the favors of your Lord would you deny?

يَسْأَلُهُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ - 55:29

Whoever is within the heavens and earth asks Him; every day He is bringing about a matter.

Allah affirms that He is Rich, free of all wants for anyone else and that all creatures stand in need of Him, in all conditions and situations. Everything in the sky and earth is constantly asking Allah and depending upon Allah for fulfilment of their needs. They all seek His help willingly or unwillingly.  Even the atheist and disbelievers are in need of Allah, for their very existence, and their health, security, provision etc. Only their nafs has the power to disobey Allah, but the body remains constantly in need of Allah. Moreover, at times of fear and desperation, even the disbelievers remember God.

يوم is used for day, and also for every instant of time. Every day Allah is sorting out affairs of people. شان is another word for امر. It refers to specific actions of importance that only a particular individual can do, and there is no substitute for performing those actions. In this ayah, it refers to the affairs and tasks that only Allah can handle. No one else is capable of handling the affairs of the whole Universe.. Of His affairs is that He answers the supplicant, or gives to the one requesting, or removing adversity, or cures the one seeking to be cured, or forgives sins, or grants honour to people, or debases the wrongdoerrs.

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ 

So which of the favors of your Lord would you deny?

سَنَفْرُغُ لَكُمْ أَيُّهَ الثَّقَلَانِ - 55:31

We will attend to you, O prominent beings.

Some people think that Allah is so busy in handling so many affairs that Allah is not going to be able to keep a check on them. They think that they are free to disobey Allah and live as they wish.  But surely, nothing will busy Allah from attending to anything else. Allah says: سنفرغ which is from فراغ i.e. to free oneself especially from occupation. It is not as if other things keep Allah occupied and He needs to pause other tasks to attend to Jinn and humans, as Allah can do all tasks simultaneously. Allah is just emphasising: "We shall make time just for you. We will free ourselves just for you! You think We are too busy?"

ثقل is used for a burden/ load on top of a camel.  ثقلان refers to two heavy or weighty things (or two things of value). Here, one meaning could be that humans and Jinns are the most valuable beings on earth, as they have been given a soul and freedom of choice. Another meaning of heavy could be that the population of humans and Jinn continues to increase in number, and this makes them think that Allah cannot hold so many people accountable. Another meaning is that the humans and Jinn that disobey Allah are a burden on Earth.

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ 

So which of the favors of your Lord would you deny?

يَا مَعْشَرَ الْجِنِّ وَالْإِنسِ إِنِ اسْتَطَعْتُمْ أَن تَنفُذُوا مِنْ أَقْطَارِ السَّمَاوَاتِ وَالْأَرْضِ فَانفُذُوا ۚ لَا تَنفُذُونَ إِلَّا بِسُلْطَانٍ - 55:33

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 [from Allah ].

معشر refers to groups bunched together. Jinns and Humans will try to escape the reckoning on the day of Judgement. Allah sarcastically challenges us to run and go beyond heavens and earth if we can. But, nobody will be able to hide from Allah or escape His judgement. We will be surrounded by Allah's rule and judgement, wherever we may be. It is impossible to escape Allah's decree as it will encompass us. None of us has the ability to escape death, or escape the day of accountability.  Jinn have been mentioned first as they have greater ability to travel beyond space, than humans. 

(On that Day man will say: "Where (is the refuge) to flee'' No! There is no refuge! Unto your Lord will be the place of rest that Day.)(75:10-12),

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ 

So which of the favors of your Lord would you deny?

يُرْسَلُ عَلَيْكُمَا شُوَاظٌ مِّن نَّارٍ وَنُحَاسٌ فَلَا تَنتَصِرَانِ - 55:35

There will be sent upon you a flame of fire and smoke, and you will not defend yourselves.

شواظ = flame/flood/meteors of fire without smoke

نحاس= Molten copper/brass or fire of coppery colour

تنتصران is derived from انتصار which means 'to help someone to defend him against a calamity'

If you, mankind and the Jinns, try to escape on the Day of Resurrection, then the angels, including those among them who guard Hellfire, will bring you back by directing meteors of fire on you. The jinns and humans will be unable to escape or protect themselves from the divine punishment.

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ 

So which of the favors of your Lord would you deny?

فَإِذَا انشَقَّتِ السَّمَاءُ فَكَانَتْ وَرْدَةً كَالدِّهَانِ - 55:37

And when the heaven is split open and becomes rose-colored like oil -

Allah will grab the sky like a butcher grabs a goat, and it is torn open.وردة is the colour of rose. دهان is the colour of tanned leather/animal flesh or the stain of oil spatter. The sky will become rose coloured like oil. This demonstrates the extent of the horrors of the Mighty Day of Resurrection.

Human beings have a chance to establish balance on earth, as long as the skies and earth are in balance. When the time of Judgement comes, humans will not have a chance to turn back.

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ 

So which of the favors of your Lord would you deny?

فَيَوْمَئِذٍ لَّا يُسْأَلُ عَن ذَنبِهِ إِنسٌ وَلَا جَانٌّ - 55:39

Then on that Day none will be asked about his sin among men or jinn.

The people who failed in the test of life will not be asked about their sins. They will look defeated from the look on their faces, and their crimes will be obvious through the marks on their faces. The angels would already have recorded all their sins in their book of deeds. Their limbs will testify against their sins on the day of Judgement, and their mouths and tongue will be sealed.

This only describes a phase during the Day of Reckoning, as the people will initially be asked about their sins, but later they will not be permitted to make excuses.

(That will be a Day when they shall not speak, and they will not be permitted to put forth any excuse.)(77:35-36) 

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ 

So which of the favors of your Lord would you deny?

يُعْرَفُ الْمُجْرِمُونَ بِسِيمَاهُمْ فَيُؤْخَذُ بِالنَّوَاصِي وَالْأَقْدَامِ - 55:41

The criminals will be known by their marks, and they will be seized by the forelocks and the feet.

They will be known by their marks/signs: possibly dark faces and their blue eyes.  This contrasts to the marks that will distinguish the believers, such as the light that will appear on the places of prostration, and the parts of the body that they used to wash while performing ablution. 

The criminals will be identified, and they will be grabbed from the front of the head and feet. The angels of punishment will bend their heads down to their feet and throw them like this into the Hellfire. Slaughtered animals used to be grabbed from the head and the feet and roasted on fire. The disbelievers will be treated as animals on that day, as humiliation.  The disbelievers refused to believe in Allah's signs and demanded miracles(I will only believe when I see), as though they were animals, so Allah will treat them like animals. Another meaning is that sometimes they will be grabbed from their foreheads and sometimes from their feet, and dragged to hell.

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ 

So which of the favors of your Lord would you deny?

هَٰذِهِ جَهَنَّمُ الَّتِي يُكَذِّبُ بِهَا الْمُجْرِمُونَ - 55:43

This is Hell, which the criminals deny.

This is the Fire that you used to deny, so now you see it before your eyes! While being chastised, criticized, disgraced and belittled, this will be said to the disbelievers.

يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ آنٍ - 55:44

They will go around between it and scalding water, heated [to the utmost degree].

They will sometimes be punished with fire and they will sometimes be given حميم which is boiling water or a drink like molten copper tearing their intestines and internal organs. آن literally means now, and it refers to the point when the boiling water/copper has reached the ultimate temperature and is boiling fiercely. Due to the fierce and intense heat, it is impossible to bear. Water will not give them any comfort on that day.

طواف means to make a round trip between two points, so you end up where you started. They go to the fire, and when they can't take the fire anymore, they rush towards the water, but it is boiling. They cannot take the burning, boiling water, so they go rushing back to the fire. This cycle will not stop.

Why did Allah give such graphic descriptions of Hell? 

Allah wanted to protect us out of His love, care and mercy. He wanted to warn us in advance through a description of hell, so that we do our best to avoid this fate. "You can hate the earthquake/flood/storm/volcano/tornado, but that will not change the reality that it is coming"

It is Allah's mercy that Allah does not show us hell, but He merely describes it. If that description can make us seek refuge from hell, and be a better human being, then what more is there to gain?  Had we not known the reality of hell, we would have slipped into sins and procrastination, and we would have not taken hell seriously.  Allah wants us to know what we should look forward to i.e. Jinnah and what we should seek refuge from i.e. Jahannum.

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ 

So which of the favors of your Lord would you deny?

وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ - 55:46

But for he who has feared the position of his Lord are two gardens -

مقام= the time and place of standing before Allah(اسم ظرف) and also the act of standing in front of Allah(مصدر). It could also refer to the status/station/rank of Allah i.e. the believer is mindful of the high station of Allah, and knows that Allah is always watching and aware of the apparent and the hidden.

Allah says, whoever fears standing before Allah, will have two Jannahs. The previous ayahs naturally inspires fear in the hearts of believers, so it is Allah's rahmah that He immediately follows it with a promise of reward. The one who fears Allah believes in Allah, in His absolute power, in the Day of Qiyamah and akhirah, and this belief leads one to act in accordance with shariah and stay away from prohibitions. This fear prevents one from sinning.

What is meant by two Jannahs?

1.One interpretation is that there is a separate Jannah for humans, and a separate Jannah for Jinns. 

2.Fear of standing before Allah manifests in two things: a desire to do good deeds, and abstinence from bad deeds. Some people think that they do not cause harm to others so they do not have to make an effort to do good deeds. Some people do ibadaat and give charity etc. and continue sinning alongside. The two Jannahs are the outcome of following these two paths.
3.Duality could also be for emphasis i.e. they will have multiple gardens

The first description of Jannah is for the elite class/first class people in Jannah. The second Jannah that will be described later is the economy class of Jannah.

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ 

So which of the favors of your Lord would you deny?

ذَوَاتَا أَفْنَانٍ - 55:48

Having [spreading] branches.

افنان means spreading branches of trees that reach the branches of other trees. These huge trees have beautiful spreading branches that hold and produce every type of ripened beautiful fruits. Allah has merely described the branches, as the whole garden is beyond description.

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ 

So which of the favors of your Lord would you deny?

فِيهِمَا عَيْنَانِ تَجْرِيَانِ - 55:50

In both of them are two springs, flowing.

There are two springs overflowing flowing i.e. huge waterfalls. The springs water these trees and branches that produce all kinds of fruits.

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ 

So which of the favors of your Lord would you deny?

فِيهِمَا مِن كُلِّ فَاكِهَةٍ زَوْجَانِ - 55:52

In both of them are of every fruit, two kinds.

'Two kinds' could mean that there are two different flavours of every fruit, or it could also mean that there are dried and fresh fruits, or there are two different seasons of fruits. There is every type and kind of fruit in both gardens, that which they knew before, and better, and that which they did not know before. There is not a fruit that exists in this life, but it exists in Paradise but its taste would be incomparable. The fruit tastes better every time they eat from it. There are delights that no eye has ever seen, no ear has ever heard and no heart has ever imagined.

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ 

So which of the favors of your Lord would you deny?

مُتَّكِئِينَ عَلَىٰ فُرُشٍ بَطَائِنُهَا مِنْ إِسْتَبْرَقٍ ۚ وَجَنَى الْجَنَّتَيْنِ دَانٍ - 55:54

[They are] reclining on beds whose linings are of silk brocade, and the fruit of the two gardens is hanging low.

بطن is belly. The residents of Paradise will recline or sit cross-legged upon couches. The couches in Jannah will be filled with thick silk, the most comfortable and expensive material which is usually used for outer decoration. This is their interior, so what about it if you see their exterior. The honor of the outside is alluded to by mentioning the honor of the inside.  In dunya, most things appear good on the outside, but the material used inside is usually cheap. Jannah will be truly beautiful, inside and outside.

The fruits of the gardens will be hanging low, close to the believers who will be able to take any of it they wish, whether they are reclining or otherwise. The fruits will descend from their branches to those who wish to have them, and they will be close at hand.

(And the shade thereof is. close upon them, and the bunches of fruit thereof will hang low within their reach.)(76:14)

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ 

So which of the favors of your Lord would you deny?

فِيهِنَّ قَاصِرَاتُ الطَّرْفِ لَمْ يَطْمِثْهُنَّ إِنسٌ قَبْلَهُمْ وَلَا جَانٌّ - 55:56

In them are women limiting [their] glances, untouched before them by man or jinni -

قاصرات الطرف chaste females, wives restraining their glances, desiring none except their husbands, seeing them as the most beautiful men in Paradise. Their shyness is described, which implies that every day of marriage in Jannah will feel like the first day of marriage. They have never been touched by anyone, whether from mankind or Jinns, before their husbands. This is also a proof that the believers among the Jinns will enter Paradise. Another meaning is that they will cause their husband's gaze to be lowered only to them.

Generally, men have overwhelmingly common innate desires and temptations e.g. desire for women, wealth etc. The desire for women is extremely strong inside them, but Allah has placed many restraints on these desires in dunya. When men hear about the mention of women in Jannah, this motivates them to guard their haya, follow the restrictions in dunya, and stay away from immorality. In Jannah, there will be no negative feelings and no jealousy, so the believers, men and women, will be in eternal bliss and happiness.

زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوَاتِ مِنَ النِّسَاءِ وَالْبَنِينَ وَالْقَنَاطِيرِ الْمُقَنطَرَةِ مِنَ الذَّهَبِ وَالْفِضَّةِ وَالْخَيْلِ الْمُسَوَّمَةِ وَالْأَنْعَامِ وَالْحَرْثِ ۗ ذَٰلِكَ مَتَاعُ الْحَيَاةِ الدُّنْيَا ۖ وَاللَّهُ عِندَهُ حُسْنُ الْمَآبِ - 3:14

Beautified for people is the love of that which they desire - of women and sons, heaped-up sums of gold and silver, fine branded horses, and cattle and tilled land. That is the enjoyment of worldly life, but Allah has with Him the best return.

Why did Allah not describe the rewards for women? 
"Perhaps silence speaks more loudly than speech". Maybe Allah did not describe what women get in Jannah, because they will be blessed beyond description. Allah did not put the reward in words, because the compensation is with Allah. Allah says we will have whatever we desire in Jannah, so there is no limit to what we will get in Jannah. Also, women are more complex and usually do not have common desires, so Allah has not restricted anything for them in Jannah. If we ask 10 women about what they desire in Jannah, there will be 10 different responses. 

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ 

So which of the favors of your Lord would you deny?

كَأَنَّهُنَّ الْيَاقُوتُ وَالْمَرْجَانُ - 55:58

As if they were rubies and coral.

They are like rubies and corals i.e. they are timeless and their value only increases with time. In dunya, marriage often becomes sour with time and loses its charm and value. But, marriage does not become old in Jannah. Allah also calls them rubies and corals, because you have to dive deep to find them. Similarly, you have to strive hard to earn rewards of Jannah. 

Interpreting literally, rubies could refer to their redness. which is a sign of their beauty. Corals could refer to their delicacy, fragility, and purity.

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ 

So which of the favors of your Lord would you deny?

هَلْ جَزَاءُ الْإِحْسَانِ إِلَّا الْإِحْسَانُ - 55:60

Is the reward for good [anything] but good?

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ 

So which of the favors of your Lord would you deny?

وَمِن دُونِهِمَا جَنَّتَانِ - 55:62

And below them both [in excellence] are two [other] gardens -

The first two are for the near believers (Muqarribin) and the latter two are for those on the right (Ashab Al-Yamin). "There are two gardens made of gold for the Muqarribin and two gardens made of silver for Ashab Al-Yamin.'' There are several proofs that the former two gardens in Paradise are better in grade than the latter. Allah mentioned the former two gardens before the latter two, thus indicating their significance. 

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ 

So which of the favors of your Lord would you deny?

مُدْهَامَّتَانِ - 55:64

Dark green [in color].

مدها متان being dark green, because of the intense irrigation.  "Full of greenery.''
There is no doubt that the former two gardens are better, their branches are fresh, youthful and intermingling. 

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ 

So which of the favors of your Lord would you deny?

فِيهِمَا عَيْنَانِ نَضَّاخَتَانِ - 55:66

In both of them are two springs, spouting.

نضا ختان The springs are bubbling out, and spouting. This is of a lower level compared to the springs mentioned before.

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ 

So which of the favors of your Lord would you deny?

فِيهِمَا فَاكِهَةٌ وَنَخْلٌ وَرُمَّانٌ - 55:68

In both of them are fruit and palm trees and pomegranates.

There will be fruits, and Allah specifically mentions palm trees and pomegranates as these fruits were loved by the Arabs. There is no doubt that the first description is better and refers to more of a variety and more types of fruit. 

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ 

So which of the favors of your Lord would you deny?

فِيهِنَّ خَيْرَاتٌ حِسَانٌ - 55:70

In them are good and beautiful women -

خيرات حسان meaning, there are various types of good and beautiful things in these two gardens in Paradise. Another meaning is that Khayrat is plural of Khayrah and it is a righteous, well-mannered woman full of khayr. Khayraat refers to inner beauty and Hisaan refers to outer beauty. So, the women will be beautiful on the inside and the outside. Note that Allah emphasises the inside before the outside, because inner beauty has more value.

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ 

So which of the favors of your Lord would you deny?

حُورٌ مَّقْصُورَاتٌ فِي الْخِيَامِ - 55:72

Fair ones reserved in pavilions -

Hur is used when the eyes are captivating, and there is a stark contrast between the whiteness of the eyeball and the colour of the iris/pupil. So, this describes one aspect of the beauty of these women, hence alluding to their general beauty. They will be held in tents/pavilions, waiting in anticipation. 

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ 

So which of the favors of your Lord would you deny?

لَمْ يَطْمِثْهُنَّ إِنسٌ قَبْلَهُمْ وَلَا جَانٌّ - 55:74

Untouched before them by man or jinni -

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ 

So which of the favors of your Lord would you deny?

مُتَّكِئِينَ عَلَىٰ رَفْرَفٍ خُضْرٍ وَعَبْقَرِيٍّ حِسَانٍ - 55:76

Reclining on green cushions and beautiful fine carpets.

رفرف refers to rows of cushions and خضر refers to green. So, they will be reclining on cushions arranged on couches. Green is a very pleasant colour, and was especially coveted by Arabs who did not have much vegetation around them.

حسان means beautiful. 

عبقر was considered the capital of the land of the Jinns by Arabs.  Anything from that land was known as عبقرى. When a traveler would travel to different empires and bring back exotic pieces of art, it would be called عبقرى, because the item was so beautiful that it looked like it was from a different land/out of this world. So, imported art is the modern equivalent of that. Here, it refers to decorative items that are beautiful, unique and have never been seen before e.g. fine carpets.

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ 

So which of the favors of your Lord would you deny?

تَبَارَكَ اسْمُ رَبِّكَ ذِي الْجَلَالِ وَالْإِكْرَامِ - 55:78

Blessed is the name of your Lord, Owner of Majesty and Honor.

تبارك refers to something that has barakah i.e. an increase in goodness more than expected زيادة الخير. Barakah refers to an unexpected increase in something, such that a small amount becomes sufficient for many, and it is a stable long-lasting increase. Whenever we say Bismillah, we take the name of Ar Rahman, and with the barakah of that name, we are hoping that Allah puts barakah in every thing and gives us good beyond imagination. Imagine if the name of Allah is so full of barakah, what to say of the Being of Allah? Allah is the source of all barakah and khayr. We may plant a tiny seed, and the barakah might result in the growth of a garden. With every action that we do, we constantly remind ourselves to be optimistic and rely upon Allah.

جلال is honour. اكرام is generosity. Allah states that He is Worthy of being honored and always obeyed, revered and thus worshipped, appreciated and never unappreciated, and remembered and never forgotten.

Relationship with Surah Qamar and Surah Waqiah:

Surah Rahman comes after Surah Qamr in the Qur'an, and before Surah Waqiah. It is part of a string of Makki Surahs, particularly the late Makkah period.

Surah Qamar mentions the miracle of the splitting of the moon given to Prophet Sallahu Alaiyhi wasallam. The Quraiysh called it magic because we tend to call that magic which we cannot humanly understand through common sense.  Prophet Sallahu Alaiyhi wasallam was given a miracle more powerful than the splitting of the moon: Qur'an. Surah Rahman begins with mention of this huge miracle given to him.

When Allah gives a miracle, and a nation continues to stubbornly reject the truth, it is given punishment e.g. when Musa AS was given signs and Firaun rejected them, he was destroyed. Similarly, the people of Saleh AS were punished when they violated the miracle of the camel. A miracle is the final warning given to people, as there is no room for disbelief left after such a huge sign.

The miracles of the previous messengers were meant for their people only. All miracles were visual so they could only be experienced by the people present at the time. For future generations, they no longer remained miracles, but became stories for them. The Quran is the only miracle for the ears. All the previous messengers were given a message that was different from the miracles given to them. But, for the Prophet Sallahu Alaiyhi wasallam, the message and the miracle are the same! Recall that every nation who rejected miracles was destroyed. Surah Zumar tells about previous nations and the punishments given to them, but our ummah was spared from collective punishment, so Allah begins the Surah with Al Rahman, He taught the Qur'an!

Surah Waqiah first mentions a group of people who will reach Jannah (the forerunners). Such people will come in every generation, but will be lesser in future generations.

وَالسَّابِقُونَ السَّابِقُونَ - 56:10

And the forerunners, the forerunners -

أُولَٰئِكَ الْمُقَرَّبُونَ - 56:11

Those are the ones brought near [to Allah ]

فِي جَنَّاتِ النَّعِيمِ - 56:12

In the Gardens of Pleasure,

ثُلَّةٌ مِّنَ الْأَوَّلِينَ - 56:13

A [large] company of the former peoples

وَقَلِيلٌ مِّنَ الْآخِرِينَ - 56:14

And a few of the later peoples,

Then, Allah mentions the people of the right hand. 

وَأَصْحَابُ الْيَمِينِ مَا أَصْحَابُ الْيَمِينِ - 56:27

The companions of the right - what are the companions of the right?

Followed by that, Allah mentions the people of the left hand.

وَأَصْحَابُ الشِّمَالِ مَا أَصْحَابُ الشِّمَالِ - 56:41

And the companions of the left - what are the companions of the left?

Then, Allah mentions the creation of Allah.

نَحْنُ خَلَقْنَاكُمْ فَلَوْلَا تُصَدِّقُونَ - 56:57

We have created you, so why do you not believe?

Then, Allah mentions the greatness of the Qur'an.

إِنَّهُ لَقُرْآنٌ كَرِيمٌ - 56:77

Indeed, it is a noble Qur'an

In Surah Rahman, the first subject is Qur'an, the 2nd is the creation of Allah. The 3rd subject is Judgement day. The 4th subject is Jannah for those who feared Allah. The final subject is the special first class Jannah. Note that all of the subjects mentioned in Surah Rahman, are mirror images of the subjects of Surah Waqiah.