Bismi Allahi arrahmani arraheem
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
1. الرَّحْمَٰنُ
2. عَلَّمَ الْقُرْآنَ
3. خَلَقَ الْإِنْسَانَ
4. عَلَّمَهُ الْبَيَانَ
5. الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ
6. وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ
7. وَالسَّمَاءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ
8. أَلَّا تَطْغَوْا فِي الْمِيزَانِ
9. وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيزَانَ
10. وَالْأَرْضَ وَضَعَهَا لِلْأَنَامِ
11. فِيهَا فَاكِهَةٌ وَالنَّخْلُ ذَاتُ الْأَكْمَامِ
12. وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ
13. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
14. خَلَقَ الْإِنْسَانَ مِنْ صَلْصَالٍ كَالْفَخَّارِ
15. وَخَلَقَ الْجَانَّ مِنْ مَارِجٍ مِنْ نَارٍ
16. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
17. رَبُّ الْمَشْرِقَيْنِ وَرَبُّ الْمَغْرِبَيْنِ
18. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
19. مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ
20. بَيْنَهُمَا بَرْزَخٌ لَا يَبْغِيَانِ
21. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
22. يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَالْمَرْجَانُ
23. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
24. وَلَهُ الْجَوَارِ الْمُنْشَآتُ فِي الْبَحْرِ كَالْأَعْلَامِ
25. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
26. كُلُّ مَنْ عَلَيْهَا فَانٍ
27. وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ
28. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
29. يَسْأَلُهُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ
30. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
31. سَنَفْرُغُ لَكُمْ أَيُّهَ الثَّقَلَانِ
32. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
33.
يَا مَعْشَرَ الْجِنِّ وَالْإِنْسِ إِنِ اسْتَطَعْتُمْ أَنْ تَنْفُذُوا
مِنْ أَقْطَارِ السَّمَاوَاتِ وَالْأَرْضِ فَانْفُذُوا ۚ لَا تَنْفُذُونَ
إِلَّا بِسُلْطَانٍ
34. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
35. يُرْسَلُ عَلَيْكُمَا شُوَاظٌ مِنْ نَارٍ وَنُحَاسٌ فَلَا تَنْتَصِرَانِ
36. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
37. فَإِذَا انْشَقَّتِ السَّمَاءُ فَكَانَتْ وَرْدَةً كَالدِّهَانِ
38. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
39. فَيَوْمَئِذٍ لَا يُسْأَلُ عَنْ ذَنْبِهِ إِنْسٌ وَلَا جَانٌّ
40. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
41. يُعْرَفُ الْمُجْرِمُونَ بِسِيمَاهُمْ فَيُؤْخَذُ بِالنَّوَاصِي وَالْأَقْدَامِ
42. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
43. هَٰذِهِ جَهَنَّمُ الَّتِي يُكَذِّبُ بِهَا الْمُجْرِمُونَ
44. يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ آنٍ
45. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
46. وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ
47. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
48. ذَوَاتَا أَفْنَانٍ
49. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
50. فِيهِمَا عَيْنَانِ تَجْرِيَانِ
51. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
52. فِيهِمَا مِنْ كُلِّ فَاكِهَةٍ زَوْجَانِ
53. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
54. مُتَّكِئِينَ عَلَىٰ فُرُشٍ بَطَائِنُهَا مِنْ إِسْتَبْرَقٍ ۚ وَجَنَى الْجَنَّتَيْنِ دَانٍ
55. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
56. فِيهِنَّ قَاصِرَاتُ الطَّرْفِ لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ
57. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
58. كَأَنَّهُنَّ الْيَاقُوتُ وَالْمَرْجَانُ
59. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
60. هَلْ جَزَاءُ الْإِحْسَانِ إِلَّا الْإِحْسَانُ
61. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
62. وَمِنْ دُونِهِمَا جَنَّتَانِ
63. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
64. مُدْهَامَّتَانِ
65. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
66. فِيهِمَا عَيْنَانِ نَضَّاخَتَانِ
67. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
68. فِيهِمَا فَاكِهَةٌ وَنَخْلٌ وَرُمَّانٌ
69. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
70. فِيهِنَّ خَيْرَاتٌ حِسَانٌ
71. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
72. حُورٌ مَقْصُورَاتٌ فِي الْخِيَامِ
73. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
74. لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ
75. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
76. مُتَّكِئِينَ عَلَىٰ رَفْرَفٍ خُضْرٍ وَعَبْقَرِيٍّ حِسَانٍ
77. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
78. تَبَارَكَ اسْمُ رَبِّكَ ذِي الْجَلَالِ وَالْإِكْرَامِ
tafseer
This Surah is entitled Ar Rahman, the word with which it begins. This title, however, deeply relates to the subject matter of the Surah too, for in it, from the beginning to the end, the manifestations and fruits of Allah's attribute of mercy and grace have been mentioned.
Period of Revelation
The
commentators generally hold the view that this is a Makki Surah, though
according to some traditions which have been cited on the authority of
Hadrat Abdullah bin Abbas, Ikrimah and Qatadah, it was revealed at
Madinah. But, firstly, there are also some other traditions from these
very authorities, which contradict this view; secondly, its subject
matter bears a closer resemblance with the Makki Surahs than with the
Madani Surahs; rather it appears to belong to the very early Makkah
period. However, there are several authentic traditions which testify
that it had been revealed in Makkah itself many years before the hijrah.
Musnad
Ahmad contains a tradition from Hadarat Asma, daughter of Abu Bakr (may
Allah bless them both), to the effect: "I saw the Messenger of Allah
offering his Prayers in the sacred precincts of the Ka'bah facing the
corner in which the "Black Stone" is fixed. This relates to the time
when the Divine Command, fasda bi-ma tumar ("So, proclaim publicly, O
Prophet, what you are being commanded") had not yet been revealed. The
polytheists at that time were hearing the words, Fa-biayyi alaa'i Rabbi
kuma tukadhdhi ban, being recited by him in the Prayer." This shows than
this Surah had been sent down even before Surah Al-Hijr.
Al-Bazzar,
Ibn Jarir, Ibn Al- Mundhir, Daraqutni (in Al Afrad), Ibn Marduyah and
Ibn Al Khatib (in Al- Tarikh) have related, on the authority of Hadrat
Abdullah bin Umar, that once the Holy Prophet (peace and blessings of
Allah be upon him) recited Surah Ar-Rahman himself, or heard it recited
before him : then he said to the people: How is it that I am not hearing
from you the kind of good answer that the jinn had given to their
Lord?When the people asked what it was he replied: "As I recited the
Divine Words, Fa bi- ayyi alaa'i Rabbi-kuma tukadhdhiban, the jinn in
response would repeat the words La bi shai'in min ni'mati Rabbi- na
nukadhdhib: "We do not deny any of our Lord's blessings."
A
similar theme has been related by Tirmidhi, Hakim and Hafiz Abu Bakr
al-Bazzar from Hadrat Jabir bin Abdullah. Their tradition contains these
words: "When the people kept silent on hearing the Surah Ar-Rahman, the
Holy Prophet said 'I recited this very Surah before the jinn in the
night when they had gathered together to hear the Qur'an. They responded
to it better than you have. As I recited the Divine Words, Fa bi ayyi
alaa'i Rabbikuma tukadhdhiban ("O jinn and men, which blessings of your
Lord will you deny?") they would respond to it, saying: O our Lord, do
not deny any of your blessings Praise is for You alone'!"
This
tradition indicates that on the occasion of the incident that bas been
related in Surah Al Ahqaf(vv. 29- 32) of the jinn's hearing the Qur'an
from the Holy Prophet (peace and blessings of Allah be upon him) he was
reciting Surah Ar Rahman in the Prayer. This happened in the 10th year
of the Prophethood when the Holy Prophet had halted at Makkah on his way
back from Ta'if. Although in some other traditions it has been reported
that the Holy Prophet did not know then that the jinn were hearing him
recite the Qur'an, but afterwards Allah had informed him of this, it is
not unreasonable to suppose that just as Allah had informed him of the
jinn's hearing the Qur'an so also Allah Himself might have told him as
to what answer they were giving on hearing Surah Ar Rahman.
These
traditions only indicate that Surah Ar Rahman had been revealed even
before Surahs Al-Hijr and Al-Ahqaf. Besides, we come across another
tradition which shows that it is one of those Surahs which were the
earliest Revelations at Makkah. Ibn Ishaq has related this on the
authority of Hadrat Urwah bin Zubair: The Companions one day said to one
another: "The Quraish have never heard any one recite the Qur'an
publicly to them, and who would read out the Divine Word aloud to them
Hadrat Abdullah bin Masud said that he would. The Companions expressed
the apprehension that he might be subjected to a harsh treatment and
said that it should better be done by a person of a powerful family, who
would protect him if the Quraish tried to subject him to violence.
Hadrat Abdullah said
: 'Let me alone : my Protector is Allah.' So early next morning he went to the Ka'bah while the Quraish chiefs were sitting in their respective conferences. Hadrat Abdullah arrived at the Maqam (station of Abraham) and began to recite Surah Ar- Rahman raising his voice as he did so. The Quraish first tried for a while to understand what he was saying. Then,when they realized that it was the Word that Muhammad (peace and blessings of Allah be upon him) was representing as the Word of God, they fell upon him and began to hit him in the face. But Hadrat Abdullah was not deterred : he continued to receive the slaps and to read the Qur'an as long as he could, At last, when he returned with a swollen face, the Companions said that they apprehended the same. He replied: 'God's enemies were never so light for me as they were today. If you say I'll recite the Qur'an to them again tomorrow.' They all said, 'No, you have done enough; you have made them listen to what they didn't want to bear.'" (Ibn Hisham, vol. 1, p. 336).
Theme and Subject Matter
This
is the only Surah of the Qur'an in which besides men the jinn also, who
are the other creation of the earth endowed with freedom of will and
action, have been directly addressed, and both men and jinn have been
made to realize the wonders of Allah's power, His countless blessings,
their own helplessness and accountability before Him, and have been
warned of the evil consequences of His disobedience and made aware of
the best results of His obedience. Although at several other places in
the Qur'an there are clear pointers to show that like the men the jinn
too are a creation who have been endowed with freedom of will and action
and are accountable, who have been granted the freedom of belief and
unbelief, of obedience and disobedience, and among them too there are
the believers and the unbelievers, the obedient and the rebellious, as
among human beings, and among them too there exist such groups as have
believed in the Prophets sent by God and in the Divine Books, this Surah
clearly points out that the message of the Holy Prophet (peace and
blessings of Allah be upon him) and the Qur'an is meant both for men and
for jinn and that his Prophethood is not restricted to human beings
alone.
Although
in the beginning of the Surah the address is directed only to human
beings, for to them only belongs the vicegerency" of the earth, among
them only have the Messengers of Allah been raised, and in their tongues
only have the Divine Books been revealed, yet from verse 13 onward both
the men and the jinn have been addressed and one and the same
invitation has been extended to both.
The themes of the Surah have been couched in brief sentences in a specific sequence:
In
vv. 1-4 it has been stated that the teaching of the Qur'an is from
Allah Almighty and it is the very demand of His mercy that He should
provide guidance to mankind through this teaching, for it is He Who has
created man as a rational and intelligent being.
In
vv. 5-6 it has been said that the whole system of the Universe is
functioning under Allah's Sovereignty and everything in the earth and
heavens is subject to His Command alone.
In
vv. 7-9 another important truth that has been expressed is that Allah
has established the entire system of the Universe precisely and
equitably on justice, and the nature of this system requires that those
who dwell in it also should adhere to justice within the bounds of their
authority and should not disturb the balance.
In
vv. 10-25 besides mentioning the wonders and excellences of Allah's
might, references have been made to His those bounties from which the
jinn and men are deriving benefit.
In
vv.26-30 both the men and the jinn have been reminded of the truths
that in this Universe no one except One God is immortal and
imperishable, and there is none, from the lowest to the highest, who
does not stand in need of God for his survival and other requirements.
Whatever is happening here, from the earth to the heavens, is happening
under His administration and control.
In
vv. 31-36 both the groups have been warned that the time is fast
approaching when they will be called to account, which they will not be
able to avoid, for God's Kingdom is encircling them from every side; it
is not in their power to flee it; if they are involved in the
misunderstanding that they can, they may try to do so.
In vv. 37-38 it has been said that this accountability will be held on the Day of Resurrection.
In
vv. 39-45 the evil end of the guilty ones, from among men and jinn, who
have been disobeying Allah in the world has been mentioned.
And
from verse 46 to the end of the Surah mention has been made of those
rewards and blessings which will be granted to the righteous men and
jinn who have led pious lives in the world and lived with a clear
understanding that they will have to appear before their Lord one day
and render an account of their deeds and actions.
This
whole discourse is couched in oratorical language. It is a spirited and
eloquent address in the course of which after mentioning each of the
wonders of Allah's great power, and each of the blessings bestowed by
Him, and each of the manifestations of His Sovereignty and dominion, and
each of the details of His punishment and rewards, the jinn and men
have been over and over again questioned: "Which then of the bounties
and favors of your Lord will you deny ?" Below we shall explain that
alaa is a word with many shades of meaning, which has been used in
different senses at different places in this discourse, and this
question to the the jinn and men bears its own special meaning at every
place according to the context.
- Transliteration: Bismillahir Rahmanir Rahim.
- (Allah) Most Gracious!
- It is He Who has taught the Qur´an.
- He has created man:
- He has taught him speech (and intelligence).
- The sun and the moon follow courses (exactly) computed;
- And the herbs and the trees - both (alike) prostrate in adoration.
- And the Firmament has He raised high, and He has set up the Balance (of Justice),
- In order that ye may not transgress (due) balance.
- So establish weight with justice and fall not short in the balance.
- It is He Who has spread out the earth for (His) creatures:
- Therein is fruit and date-palms, producing spathes (enclosing dates);
- Also corn, with (its) leaves and stalk for fodder, and sweet-smelling plants.
- Then which of the favours of your Lord will ye deny?
- He created man from sounding clay like unto pottery,
- And He created Jinns from fire free of smoke:
- Then which of the favours of your Lord will ye deny?
- (He is) Lord of the two Easts and Lord of the two Wests:
- Then which of the favours of your Lord will ye deny?
- He has let free the two bodies of flowing water, meeting together:
- Between them is a Barrier which they do not transgress:
- Then which of the favours of your Lord will ye deny?
- Out of them come Pearls and Coral:
- Then which of the favours of your Lord will ye deny?
- And His are the Ships sailing smoothly through the seas, lofty as mountains:
- Then which of the favours of your Lord will ye deny?
- All that is on earth will perish:
- But will abide (for ever) the Face of thy Lord,- full of Majesty, Bounty and Honour.
- Then which of the favours of your Lord will ye deny?
- Of Him seeks (its need) every creature in the heavens and on earth: every day in (new) Splendour doth He (shine)!
- Then which of the favours of your Lord will ye deny?
- Soon shall We settle your affairs, O both ye worlds!
- Then which of the favours of your Lord will ye deny?
- O ye assembly of Jinns and men! If it be ye can pass beyond the zones of the heavens and the earth, pass ye! not without authority shall ye be able to pass!
- Then which of the favours of your Lord will ye deny?
- On you will be sent (O ye evil ones twain!) a flame of fire (to burn) and a smoke (to choke): no defence will ye have:
- Then which of the favours of your Lord will ye deny?
- When the sky is rent asunder, and it becomes red like ointment:
- Then which of the favours of your Lord will ye deny?
- On that Day no question will be asked of man or Jinn as to his sin.
- Then which of the favours of your Lord will ye deny?
- (For) the sinners will be known by their marks: and they will be seized by their forelocks and their feet.
- Then which of the favours of your Lord will ye deny?
- This is the Hell which the Sinners deny:
- In its midst and in the midst of boiling hot water will they wander round!
- Then which of the favours of your Lord will ye deny?
- But for such as fear the time when they will stand before (the Judgment Seat of) their Lord, there will be two Gardens-
- Then which of the favours of your Lord will ye deny?-
- Containing all kinds (of trees and delights);-
- Then which of the favours of your Lord will ye deny?-
- In them (each) will be two Springs flowing (free);
- Then which of the favours of your Lord will ye deny?-
- In them will be Fruits of every kind, two and two.
- Then which of the favours of your Lord will ye deny?
- They will recline on Carpets, whose inner linings will be of rich brocade: the Fruit of the Gardens will be near (and easy of reach).
- Then which of the favours of your Lord will ye deny?
- In them will be (Maidens), chaste, restraining their glances, whom no man or Jinn before them has touched;-
- Then which of the favours of your Lord will ye deny?-
- Like unto Rubies and coral.
- Then which of the favours of your Lord will ye deny?
- Is there any Reward for Good - other than Good?
- Then which of the favours of your Lord will ye deny?
- And besides these two, there are two other Gardens,-
- Then which of the favours of your Lord will ye deny?-
- Dark-green in colour (from plentiful watering).
- Then which of the favours of your Lord will ye deny?
- In them (each) will be two Springs pouring forth water in continuous abundance:
- Then which of the favours of your Lord will ye deny?
- In them will be Fruits, and dates and pomegranates:
- Then which of the favours of your Lord will ye deny?
- In them will be fair (Companions), good, beautiful;-
- Then which of the favours of your Lord will ye deny?-
- Companions restrained (as to their glances), in (goodly) pavilions;-
- Then which of the favours of your Lord will ye deny?-
- Whom no man or Jinn before them has touched;-
- Then which of the favours of your Lord will ye deny?-
- Reclining on green Cushions and rich Carpets of beauty.
- Then which of the favours of your Lord will ye deny?
- Blessed be the name of thy Lord, full of Majesty, Bounty and Honour
- Transliteration: Bismillahir Rahmanir Rahim.
Bismillaahir Rahmaanir Raheem
- Ar Rahmaan
- 'Allamal Quran
- Khalaqal insaan
- 'Allamahul bayaan
- Ashshamsu walqamaru bihusbaan
- Wannajmu washshajaru yasjudan
- Wassamaaa'a rafa'ahaa wa wada'al Meezan
- Allaa tatghaw fil meezaan
- Wa aqeemul wazna bilqisti wa laa tukhsirul meezaan
- Wal arda wada'ahaa lilanaam
- Feehaa faakihatunw wan nakhlu zaatul akmaam
- Walhabbu zul 'asfi war Raihaan
- Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan
- Khalaqal insaana min salsaalin kalfakhkhaar
- Wa khalaqal jaaan mim maarijim min naar
- Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan
- Rabbul mashriqayni wa Rabbul maghribayn
- Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan
- Marajal bahrayni yalta qiyaan
- Bainahumaa barzakhul laa yabghiyaan
- Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan
- Yakhruju minhumal lu 'lu u wal marjaan
- Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan
- Wa lahul jawaaril mun sha'aatu fil bahri kal a'laam
- Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
- Kullu man 'alaihaa faan
- Wa yabqaa wajhu rabbika zul jalaali wal ikraam
- Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
- Yas'aluhoo man fissamaawaati walard; kulla yawmin huwa fee shaan
- Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
- Sanafrughu lakum ayyuhas saqalaan
- Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
- Yaa ma'sharal jinni wal insi inis tata'tum an tanfuzoo min aqtaaris samaawaati wal ardi fanfuzoo; laa tanfuzoona illaa bisultaan
- Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
- Yursalu 'alaikumaa shuwaazum min naarinw-wa nuhaasun falaa tantasiraan
- Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
- Fa-izan shaqqatis samaaa'u fakaanat wardatan kaddihaan
- Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
- Fa-yawma'izil laa yus'alu 'an zambiheee insunw wa laa jaann
- Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
- Yu'raful mujrimoona biseemaahum fa'yu'khazu binna waasi wal aqdaam
- Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
- Haazihee jahannamul latee yukazzibu bihal mujrimoon
- Yatoofoona bainahaa wa baina hameemim aan
- Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
- Wa liman khaafa maqaama rabbihee jannataan
- Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
- Zawaataaa afnaan
- Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
- Feehimaa 'aynaani tajriyaan
- Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
- Feehimaa min kulli faakihatin zawjaan
- Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
- Muttaki'eena 'alaa furushim bataaa'inuhaa min istabraq; wajanal jannataini daan
- Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
- Feehinna qaasiratut tarfi lam yatmishunna insun qablahum wa laa jaaann
- Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
- Ka annahunnal yaaqootu wal marjaan
- Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
- Hal jazaaa'ul ihsaani illal ihsaan
- Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
- Wa min doonihimaa jannataan
- Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
- Mudhaaammataan
- Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
- Feehimaa 'aynaani nad daakhataan
- Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
- Feehimaa faakihatunw wa nakhlunw wa rummaan
- Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
- Feehinna khairaatun hisaan
- Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
- Hoorum maqsooraatun fil khiyaam
- Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
- Lam yatmis hunna insun qablahum wa laa jaaann
- Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
- Muttaki'eena 'alaa rafrafin khudrinw wa 'abqariyyin hisaan
- Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
- Tabaarakasmu Rabbika Zil-Jalaali wal-Ikraam
