This Meccan sûrah is a call to humans and jinn to acknowledge Allāh's infinite blessings, hence the recurring question: "Then which of your Lord's favours will you both deny?" which is repeated thirty- one times. Life on earth will come to an end, ushering in the Day of Judgment, where people will be classified into three groups based on their deeds and consequent rewards: the disbelievers (verses 31- 45), the best of the believers (verses 46-61), and the average believers (verses 62-78).
Details from Tafheem-ul-Qurʾān
NameThis 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 Allāh's attribute of mercy and grace have been mentioned.
Period of RevelationThe 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 hijra.
Musnad Ahmad contains a tradition from Hadarat Asma, daughter of Abu Bakr (may Allāh bless them both), to the effect: "I saw the Messenger of Allāh 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 At- Tarikh) have related, on the authority of Hadrat Abdullah bin Umar, that once the Holy Prophet (peace and blessings of Aliah 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 Qurʾān. 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 Qurʾān from the Holy Prophet (peace and blessings of Allāh 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 Qurʾān, but afterwards Allāh had informed him of this, it is not unreasonable to suppose that just as Allāh had informed him of the jinn's hearing the Qurʾān so also Allāh 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 Qurʾān 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 Allāh.' 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 ealized that it was the Word that Muḥammad (peace and blessings of Allāh 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 Qurʾān 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 Qurʾān to them again tomorrow.' They all said, 'No, you have done enough; you have made them listen to what they didn't want to hear.'" (Ibn Hisham, vol. 1, p. 336).
Theme and Subject MatterThis is the only Surah of the Qurʾān 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 Allāh'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 Qurʾān 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 Allāh be upon him) and the Qurʾān 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 Allāh 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.