The Beneficent, The Mercy Giving, The Merciful — Verse 2

has taught whomever He will the Qur’ān.

The All-Merciful-He taught the Qur'an. No one's hand will reach the knocker on the Qur'an's gate simply and easily, unless with the suc- cess-giving and facilitating of the All-Merciful. If anyone could reach this good fortune without the help of the All-Merciful, that would be MuṣṬafā, the Seal of the Prophets. But there is no one among the creatures with the majesty and rank that he had. Concerning him the Real says, “The All-Merciful-He taught the Qur'an,” that is, He taught MuḤammad the Qur'an. As much as teachers strive in teaching, masters instruct, and memorizers keep classes going, all of these are secondary causes, and the teacher in reality is God. Whenever someone comes to be taught, He is the teacher. Whenever someone lights up, He is the light-giver. Whenever someone burns, He is the burner. Whenever something is made, He is the maker. He taught Adam the knowledge of the names: And He taught Adam the names, all of them [2:31]. He taught David chain-mail making: And We taught him the artisanry of garments for you [21:80]. He taught Jesus the science of medicine: And He will teach him the book and the wisdom [3:48]. He taught Khiẓr the science of recognition: We taught him knowledge from Us [18:65]. He taught MuṣṬafā the secrets of the divinity: He taught thee what thou didst not know [4:113]. He taught the folk of the world explication:

The All-Merciful-He taught the Qur'an. No one's hand will reach the knocker on the Qur'an's gate simply and easily, unless with the suc- cess-giving and facilitating of the All-Merciful. If anyone could reach this good fortune without the help of the All-Merciful, that would be MuṣṬafā, the Seal of the Prophets. But there is no one among the creatures with the majesty and rank that he had. Concerning him the Real says, “The All-Merciful-He taught the Qur'an,” that is, He taught MuḤammad the Qur'an. As much as teachers strive in teaching, masters instruct, and memorizers keep classes going, all of these are secondary causes, and the teacher in reality is God. Whenever someone comes to be taught, He is the teacher. Whenever someone lights up, He is the light-giver. Whenever someone burns, He is the burner. Whenever something is made, He is the maker. He taught Adam the knowledge of the names: And He taught Adam the names, all of them [2:31]. He taught David chain-mail making: And We taught him the artisanry of garments for you [21:80]. He taught Jesus the science of medicine: And He will teach him the book and the wisdom [3:48]. He taught Khiẓr the science of recognition: We taught him knowledge from Us [18:65]. He taught MuṣṬafā the secrets of the divinity: He taught thee what thou didst not know [4:113]. He taught the folk of the world explication:

The All-Merciful-He taught the Qur'an. No one's hand will reach the knocker on the Qur'an's gate simply and easily, unless with the suc- cess-giving and facilitating of the All-Merciful. If anyone could reach this good fortune without the help of the All-Merciful, that would be MuṣṬafā, the Seal of the Prophets. But there is no one among the creatures with the majesty and rank that he had. Concerning him the Real says, “The All-Merciful-He taught the Qur'an,” that is, He taught MuḤammad the Qur'an. As much as teachers strive in teaching, masters instruct, and memorizers keep classes going, all of these are secondary causes, and the teacher in reality is God. Whenever someone comes to be taught, He is the teacher. Whenever someone lights up, He is the light-giver. Whenever someone burns, He is the burner. Whenever something is made, He is the maker. He taught Adam the knowledge of the names: And He taught Adam the names, all of them [2:31]. He taught David chain-mail making: And We taught him the artisanry of garments for you [21:80]. He taught Jesus the science of medicine: And He will teach him the book and the wisdom [3:48]. He taught Khiẓr the science of recognition: We taught him knowledge from Us [18:65]. He taught MuṣṬafā the secrets of the divinity: He taught thee what thou didst not know [4:113]. He taught the folk of the world explication:

The All-Merciful-He taught the Qur'an. No one's hand will reach the knocker on the Qur'an's gate simply and easily, unless with the suc- cess-giving and facilitating of the All-Merciful. If anyone could reach this good fortune without the help of the All-Merciful, that would be MuṣṬafā, the Seal of the Prophets. But there is no one among the creatures with the majesty and rank that he had. Concerning him the Real says, “The All-Merciful-He taught the Qur'an,” that is, He taught MuḤammad the Qur'an. As much as teachers strive in teaching, masters instruct, and memorizers keep classes going, all of these are secondary causes, and the teacher in reality is God. Whenever someone comes to be taught, He is the teacher. Whenever someone lights up, He is the light-giver. Whenever someone burns, He is the burner. Whenever something is made, He is the maker. He taught Adam the knowledge of the names: And He taught Adam the names, all of them [2:31]. He taught David chain-mail making: And We taught him the artisanry of garments for you [21:80]. He taught Jesus the science of medicine: And He will teach him the book and the wisdom [3:48]. He taught Khiẓr the science of recognition: We taught him knowledge from Us [18:65]. He taught MuṣṬafā the secrets of the divinity: He taught thee what thou didst not know [4:113]. He taught the folk of the world explication:

The All-Merciful-He taught the Qur'an.No one's hand will reach the knocker on the Qur'an's gate simply and easily, unless with the suc- cess-giving and facilitating of the All-Merciful. If anyone could reach this good fortune without the help of the All-Merciful, that would be MuṣṬafā, the Seal of the Prophets. But there is no one among the creatures with the majesty and rank that he had. Concerning him the Real says, �The All-Merciful-He taught the Qur'an,� that is, He taught MuḤammad the Qur'an.As much as teachers strive in teaching, masters instruct, and memorizers keep classes going, all of these are secondary causes, and the teacher in reality is God. Whenever someone comes to be taught, He is the teacher. Whenever someone lights up, He is the light-giver. Whenever someone burns, He is the burner. Whenever something is made, He is the maker.He taught Adam the knowledge of the names: And He taught Adam the names, all of them [2:31]. He taught David chain-mail making: And We taught him the artisanry of garments for you [21:80]. He taught Jesus the science of medicine: And He will teach him the book and the wisdom [3:48]. He taught Khiẓr the science of recognition: We taught him knowledge from Us [18:65]. He taught MuṣṬafā the secrets of the divinity: He taught thee what thou didst not know [4:113]. He taught the folk of the world explication:

الرحمن علَّم الإنسان القرآن؛ بتيسير تلاوته وحفظه وفهم معانيه.

يخبر تعالى عن فضله ورحمته بخلقه أنه أنزل على عباده القرآن ويسر حفظه وفهمه على من رحمه فقال تعالى "الرحمن علم القرآن خلق الإنسان علمه البيان" قال الحسن يعني النطق وقال الضحاك وقتادة وغيرهما يعني الخير والشر وقول الحسن ههنا أحسن وأقوى لأن السياق في تعليمه تعالى القرآن وهو أداء تلاوته وإنما يكون ذلك بتيسير النطق على الخلق وتسهيل خروج الحروف من مواضعها من الحلق واللسان والشفتين على اختلاف مخارجها وأنواعها.

ثم بين - سبحانه - مظاهر قدرته ومنته على عباده بأجل النعم وأعظمها شأنا ، فقال : ( عَلَّمَ القرآن ) والقرآن هو أعظم وحى أنزله - سبحانه - على أنبيائه ورسله .أى : علم نبيه - صلى الله عليه وسلم - القرآن الذى هو أعظم النعم شأنا وأرفعها مكانا ، إذ باتباع توجيهاته وإرشاداته ، يظفر الإنسان بالسعادة الدنيوية والأخروية .ولفظ ( القرآن ) هو المفعول الثانى لعلم ، والمفعول الأول محذوف .وهذه الآية الكريمة تتضمن الرد عل المشركين الذين زعموا أن هذا القرآن قد تعمله الرسول - صلى الله عليه وسلم - من البشر ، كما حكى - سبحانه - عنهم فى قوله : ( وَلَقَدْ نَعْلَمُ أَنَّهُمْ يَقُولُونَ إِنَّمَا يُعَلِّمُهُ بَشَرٌ . . ) وفى قوله : ( وَقَالَ الذين كفروا إِنْ هذا إِلاَّ إِفْكٌ افتراه وَأَعَانَهُ عَلَيْهِ قَوْمٌ آخَرُونَ . . ) كما تتضمن الرد عليهم لزعمهم أنهم لا يعرفون الرحمن ، كما فى قوله - تعالى - : ( وَإِذَا قِيلَ لَهُمُ اسجدوا للرحمن قَالُواْ وَمَا الرحمن . . ).

ورُوي عن قتادة في ذلك ما حدثنا ابن بشار، قال: ثنا محمد بن مروان العقيلي، قال: ثنا أبو العوام العجلي، عن قتادة أنه قال: في تفسير ( الرَّحْمَنُ عَلَّمَ الْقُرْآنَ ) قال: نعمة والله عظيمة.

" علم القرآن "، قال الكلبي : علم القرآن محمداً. وقيل: ((علم القرآن)) يسره للذكر.

عَلَّمَ الْقُرْآَنَ (2(عن جملة { علم القرآن } خلاف مقتضى الظاهر لنكتة التعديد للتبكيت .وعطف عليها أربعة أُخر بحرف العطف من قوله : { والنجم والشجر يسجدان } إلى قوله : { والأرض وضعها للأنام } [ الرحمن : 6 10 ] وكلها دالة على تصرفات الله ليعلمهم أن الاسم الذي استنكروه هو اسم الله وأن المسمى واحد .وجيء بالمسند فعلاً مؤخراً عن المسند إليه لإِفادة التخصيص ، أي هو علَّم القرآن لا بشرٌ علمه وحذف المفعول الأول لفعل { علم القرآن } لظهوره ، والتقدير : علّم محمداً صلى الله عليه وسلم لأنهم ادعوا أنه معلَّم وإنما أنكروا أن يكون معلِّمه القرآن هو الله تعالى وهذا تبكيت أول .وانتصب { القرآن } على أنه مفعول ثان لفعل { علم } ، وهذا الفعل هنا معدَى إلى مفعولين فقط لأنه ورد على أصل ما يفيده التضعيف من زيادة مفعول آخر مع فاعل فعلِه المجرد ، وهذا المفعول هنا يصلح أن يتعلق به التعليم إذ هو اسم لشيء متعلق به التعليم وهو القرآن ، فهو كقول معن بن أوس :أعلِّمه الرماية كلَّ يوموقوله تعالى : { وإذ علمتك الكتاب } في سورة العقود ( 110 ( وقوله : { وما علمناه الشعر } في سورة يس ( 69 ( ، ولا يقال : علّمته زيداً صديقاً ، وإنما يقال : أعلمته زيداً صديقاً ، ففعل عَلِم إذا ضُعّف كان بمعنى تحصيل التعليم بخلافه إذ عُدّي بالهمزة فإنه يكون لتحصيل الإِخبار والإِنباء .وقد عدد الله في هذه السورة نعماً عظيمة على الناس كلهم في الدنيا ، وعلى المؤمنين خاصة في الآخرة وقدم أعظمها وهو نعمة الدين لأن به صلاح الناس في الدنيا ، وباتباعهم إياه يحصل لهم الفوز في الآخرة . ولما كان دين الإسلام أفضل الأديان ، وكان هو المنزّل للناس في هذا الإِبَّان ، وكان متلقى من أفضل الوحي والكتب الإِلهية وهو القرآن ، قدمه في الإِعلام وجعله مؤذناً بما يتضمنه من الدين ومشيراً إلى النعم الحاصلة بما بين يديه من الأديان كما قال : { هذا كتاب أنزلناه مبارك مصدق الذي بين يديه } [ الأنعام : 92 ] .ومناسبة اسم { الرحمن } لهذه الاعتبارات منتزعة من قوله : { وما أرسلناك إلا رحمة للعالمين } [ الأنبياء : 107 ] .و { القرآن } : اسم غلب على الوحي اللفظي الذي أوحي به إلى محمد صلى الله عليه وسلم للإِعجاز بسورة منه وتعبُّد ألفاظه .

فذكر أنه { عَلَّمَ الْقُرْآنَ } أي: علم عباده ألفاظه ومعانيه، ويسرها على عباده، وهذا أعظم منة ورحمة رحم بها عباده، حيث أنزل عليهم قرآنا عربيا بأحسن ألفاظ، وأحسن تفسير، مشتمل على كل خير، زاجر عن كل شر.

أي علمه نبيه صلى الله عليه وسلم حتى أداه إلى جميع الناس .وأنزلت حين قالوا : وما الرحمن ؟ وقيل : نزلت جوابا لأهل مكة حين قالوا : إنما يعلمه بشر وهو رحمن اليمامة , يعنون مسيلمة الكذاب , فأنزل الله تعالى : " الرحمن .علم القرآن " .وقال الزجاج : معنى " علم القرآن " أي سهله لأن يذكر ويقرأ كما قال : " ولقد يسرنا القرآن للذكر " [ القمر : 17 ] .وقيل : جعله علامة لما تعبد الناس به .

God created human beings. He granted them the unique power of speech—a power not bestowed upon any other creature or anything else in the whole known universe. Then, there is the practical example of the role of justice and fair play which inheres in the universe at God’s behest. The whole world surrounding the human being is based on these principles of balance and justice, which God wants human beings to follow; and this is clearly set forth in the Quran. The Quran is the verbal expression of this Divine justice and the universe is its practical expression. It is imperative that the subjects of God weigh their words and deeds in this balance. They should not be unjust in either giving or taking.

Grammatically speaking, the verb عَلَّمَ ` allama [ to teach ] requires two objects, the direct and the indirect: [ 1] that of which the knowledge is imparted; and [ 2] he to whom the knowledge is imparted. Here the first object [ the Holy Qur'an ] is explicitly stated, but the second object is not. Some of the exegetes express the view that the second object is the Messenger of Allah ﷺ who was taught the Qur'an directly by Allah, and through him the entire creation. It is possible to look at it from another point of view: The purpose of the Holy Qur'an is to give guidance to the entire creation of Allah, and to teach them good morals and the righteous deeds. Therefore, no particular object has been specified. The fact that the second object has not been explicitly specified indicates its generality, that is, it refers to the totality of human beings.

Hath made known the Qur'an) to Gabriel and the latter to Muhammad, and Muhammad to his nation. Allah sent Gabriel with the Qur'an to Muhammad (pbuh) and the Prophet taught it to his nation.

Which was revealed in Makkah Imam Ahmad recorded that Zirr said that a man said to Ibn Mas`ud: "How is this recited: "Ma'in Ghayri Yasin or Asin" He asked him, "Are you that proficient in reciting the whole Qur'an" He replied, "I recite the Mufassal section in one Rak`ah." So he said, "Woe to you! Do you recite the Qur'an in haste, as if it is poetry I know that the Prophet used to recite two Surahs from the beginning of the Mufassal section (in one Rak`ah)." And Ibn Mas`ud considered Surat Ar-Rahman to be the beginning of the Mufassal section. Abu `Isa At-Tirmidhi recorded that Jabir said, "The Messenger of Allah ﷺ went to his Companions and recited Surat Ar-Rahman from beginning to end for them, but they did not say anything. The Prophet said, «لَقَدْ قَرَأْتُهَا عَلَى الْجِنِّ لَيْلَةَ الْجِنِّ فَكَانُوا أَحْسَنَ مَرْدُودًا مِنْكُمْ، كُنْتُ كُلَّمَا أَتَيْتُ عَلَى قَوْلِهِ: فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ قَالُوا: لَا بِشَيْءٍ مِنْ نِعَمِكَ رَبَّنَا نُكَذِّبُ فَلَكَ الْحَمْد» (I recited it to the Jinns, on the night of the Jinns and their response was better than yours! Whenever I recited Allah's statement: (Then which of the blessings of your Lord will you both deny)( They said, "None of Your favors do we deny, our Lord! All praise is due to you.") At-Tirmidhi recorded it and he said, "This Hadith is Gharib." Al-Hafiz Abu Bakr Al-Bazzar also collected this Hadith. Abu Ja`far Ibn Jarir recorded that `Abdullah bin `Umar said that the Messenger of Allah ﷺ recited Surat Ar-Rahman, or it was recited before him, and he said, «مَا لِيَ أَسْمَعُ الْجِنَّ أَحْسَنَ جَوَابًا لِرَبِّهَا مِنْكُمْ؟» (Why do I hear the Jinn giving a better response to their Lord than you) They said, "Why is that, O Allah's Messenger" He said, «مَا أَتَيْتُ عَلَى قَوْلِ اللهِ تَعَالَى: فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ إِلَّا قَالَتِ الْجِنُّ: لَا بِشَيْءٍ مِنْ نِعَمِ رَبِّنَا نُكَذِّب» (Whenever I recited the statement of Allah the Exalted, (Then which of the blessings of your Lord will you both deny)( The Jinn responded by saying, "None of the favors of our Lord do we deny.")" Al-Hafiz Al-Bazzar also collected this Hadith. بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. Ar-Rahman revealed and taught the Qur'an Allah informs of His favors and His mercy for His creatures, for He revealed the Qur'an to His servants, He made memorizing and understanding of it easy for those on whom He has bestowed His mercy, الرَّحْمَـنُ - عَلَّمَ الْقُرْءَانَ - خَلَقَ الإِنسَـنَ - عَلَّمَهُ البَيَانَ (Ar-Rahman! He has taught the Qur'an. He created man. He taught him Al-Bayan.) Al-Hasan said: "Eloquent speech." This refers to Allah teaching the Qur'an, that is, teaching the servants how to recite it by making it easy for them to speak and pronounce letters with the various parts of the mouth, such as the alveolar bridge, the tongue and the lips Among Allah's Signs: the Sun, the Moon, the Sky and the Earth Allah said, الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ (The sun and the moon (run) on fixed courses.) They move in their orbit in perfect succession, according to precise calculation that is never delayed nor disturbed, لاَ الشَّمْسُ يَنبَغِى لَهَآ أَن تدْرِكَ القَمَرَ وَلاَ الَّيْلُ سَابِقُ النَّهَارِ وَكُلٌّ فِى فَلَكٍ يَسْبَحُونَ (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), فَالِقُ الإِصْبَاحِ وَجَعَلَ الَّيْلَ سَكَناً وَالشَّمْسَ وَالْقَمَرَ حُسْبَاناً ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ ((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), Allah said, وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ (And the Najm and the trees prostrating.) Ibn Jarir commented, "Scholars of Tafsir disagreed over the meaning of Allah's statement, `And the Najm.' They agreed, however, that the trees mentioned here are those that stand on trunks."`Ali bin Abi Talhah reported that Ibn `Abbas said, "An-Najm refers to the plants that lay on the ground." Similar was said by Sa`id bin Jubayr, As-Suddi and Sufyan Ath-Thawri. This is what Ibn Jarir preferred, may Allah have mercy upon him. Mujahid said, "An-Najm (the star); the one that is in the sky." Al-Hasan and Qatadah said similarly. This is the saying that is the most obvious, and Allah knows best, for Allah the Exalted said, أَلَمْ تَرَ أَنَّ اللَّهَ يَسْجُدُ لَهُ مَن فِى السَّمَـوَتِ وَمَن فِى الاٌّرْضِ وَالشَّمْسُ وَالْقَمَرُ وَالنُّجُومُ وَالْجِبَالُ وَالشَّجَرُ وَالدَّوَآبُّ وَكَثِيرٌ مِّنَ النَّاسِ (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) Allah's statement, وَالسَّمَآءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ (And the heaven He has raised high, and He has set up the balance.) meaning the justice, as He said in another Ayah, لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَـتِ وَأَنزَلْنَا مَعَهُمُ الْكِتَـبَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ (Indeed, We have sent Our Messengers with clear proofs, and sent down with them the Book and the balance that mankind may keep up equity.)(57:25) Allah said here, أَلاَّ تَطْغَوْاْ فِى الْمِيزَانِ (In order that you may not transgress the balance.) meaning, He created the heavens and earth in justice and truth so that everything is founded on, and observing, justice and truth. Allah's statement, وَأَقِيمُواْ الْوَزْنَ بِالْقِسْطِ وَلاَ تُخْسِرُواْ الْمِيزَانَ (And observe the weight with equity and do not make the balance deficient.) meaning, do not cheat in the weights and measures, but rather observe justice and fairness, وَزِنُواْ بِالْقِسْطَاسِ الْمُسْتَقِيمِ (And weigh with the true and straight balance.)(26:182) Allah said, وَالاٌّرْضَ وَضَعَهَا لِلاٌّنَامِ (And the earth He has put down (laid) for Al-Ana'm.) 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, i.e. the various types and kinds of creatures, different in species, shape, color and language. Ibn `Abbas, Mujahid, Qatadah and Ibn Zayd said that Al-An'am means the creatures. فِيهَا فَـكِهَةٌ (Therein are fruits,) of various colors, taste and scent, وَالنَّخْلُ ذَاتُ الاٌّكْمَامِ (and date palms producing Akmam.) Allah mentioned the date tree here specifically because of its benefit, both fresh and dry. Ibn Jurayj reported that Ibn `Abbas said said Al-Akmam, means sheathed fruit stalks. Similar was said by more than one of the scholars of Tafsir, it refers to the stalks that the seeds grow in to become a cluster of dates, unripe green dates then they ripen and ripen more. Allah said, وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ (And also corn, with (its) `Asf, and Rayhan.) `Ali bin Abi Talhah said that Ibn `Abbas said that in, وَالْحَبُّ ذُو الْعَصْفِ (And also corn, with (its) `Asf), `Asf means straw." Al-`Awfi reported from Ibn `Abbas, "`Asf is green leaves cut from the stem, so it is called `Asf when it dries out." Similarly, Qatadah, Ad-Dahhak and Abu Malik said that `Asf means straw. Ibn `Abbas, Mujahid and others said that Rayhan means leaves, while Al-Hasan said that it means sweet-scented plants. `Ali bin Abi Talhah reported that Ibn `Abbas said that Rayhan means green leaves. The meanings here, and Allah knows best, are the various crops that produce straw, such as wheat and barley, and Rayhan are the leaves that grow on the stems. Mankind is surrounded by Allah's Favors Allah said, وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ (13. Then which of the blessings of your Lord will you both deny) meaning, "O mankind and Jinn,which of the favors that Allah has given to you do you deny" Muj ahid and others said this, and itis apparent when one reads what comes af ter it . Meaning the favors that are obvious to youwhile you are surrounded by them, you cannot deny or rej ect them. So we say, just as thebelievers among the Jinns said, "O Allah! None of Your favors do we deny. All praise is due toYou. " Ibn ` Abbas used to say, "Nay, our Lord! " meaning, "None of Your favors do we deny. "