Surah Rahman ayat 4 Tafsir Quran 55:4

﴿عَلَّمَهُ الْبَيَانَ﴾
[ الرحمن: 4]

55:4 [And] taught him eloquence.

teaching him the coherent speech utterance.

And He taught him the expression of his thoughts in words and intellectual acquaintance with, and perception of, fact and truth and good versus evil

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.
"

(55:4) and has taught him articulate speech. *3

[And] taught him eloquence. meaning

*3) One meaning of the word bayan, as used in the original, is the expressing of one'e own mind, i e.
speaking and expressing one's thoughts and intentions.
Its other meaning is to make distinction between things, which here signifies the distinction between good and evil, virtue and vice.
According to those two meanings this brief sentence completes the above reasoning.
Speech is the distinctive quality which distinguishes man from the animals and other earthly creatures, It is not merely the power of speech, but there are working behind It the faculties of reasoning and intellect, understanding and discernment, will and Judgement, and other mental powers without which man's power of speech could not operate at all.
Therefore, speech is in fact an express symbol of man's being an intelligent being who has been endowed with freedom and authority, and when AIIah has blessed man with this distinctive quality, evidently the nature of instruction for him also cannot be the same a: would be suitable for the guidance of other creatures.
LIkewise, another distinctive quality of vital Importance in man is that AIlah has placed in him moral sense by virtue of which he can naturally distinguish between good and evil, truth and falsehood, Justice and injustice, right and wrong, and this intuition and sense does not leave hlm even when he degrades himself to the lowest state of error and ignorance.
The Inevitable demand of these two distinctive qualities is that the method of instruction for man's conscious and voluntary life should be different from the innate, natural mode of instruction under which the fish has been taught to swim, the bird to fly, and the eye in the human body itself to wink and see, the ear to hear and the stomach to digest, Man in this sphere of his life himself recognizes the means like the teacher, the book, the school, the verbal and written instruction and reasoning and discussion as the modes of instrutction, and does not regard the innate knowledge and intelligence as enough.
Why should It then appear arrange that for fulfilling the responsibility that falls upon the Creator of educating man, He has made the Messenger and the Book the means of his education and instruction ? The mode of education has to suit the nature of the creation, And very rationally so; The " Qur'An " alone cart be the means of educating the creation that has been taught 'bayan"( speech ) and not my other means that might salt the creatures which have not been taught the speech
 

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.
"

( He hath taught him utterance ) Allah inspired him with the exposition of everything as well as with the names of every beast on the surface of the earth.

He taught him eloquent speech.

Page 531 English transliteration