Surah Rahman ayat 6 Tafsir Quran 55:6

﴿وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ﴾
[ الرحمن: 6]

55:6 And the stars and trees prostrate.

and the grass all stalkless vegetation and the trees that vegetation which possesses stalk prostrate comply with what is required of them.

And the stars and all that is in the heaven and the trees and all that is on earth bow to Him in adoration and prostrate their reason to Divine Omnipotence

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.
"

(55:6) and the stars *5 and the trees all prostrate themselves,  *6

And the stars and trees prostrate. meaning

*5) The word used in the original is an-najm, the well-known meaning of which is the star; but in the Arabic lexicon this word is also used for the plants and creepers which do not have a stem, e.g.
vegetable, melons, water melons, etc.
The commentators have disputed the sense in which this word has been used here.
Ibn 'Abbas, Sa'id bin Jubair, Suddi, and Sufyan Thauri have taken it in the meaning of stemless vegetation, for just after it the word ash-shajar ( the tree ) has been used and this meaning is more relevant to it.
On the contrary, Mujahid, Qatadah and Hasan Basri have expressed the opinion that an-najm here does not imply the plants of the earth, but the stars of the sky, for this is its well-known meaning.
On hearing this word, the mind first turns to this very meaning, and the mention of the sun and the moon has been followed by the stars very naturally and relevantly.
Though the majority of the commentators and translators have preferred the first meaning, and it cannot be held wrong either, we hold Hafiz Ibn Kathir's this opinion as sound that in view of both the language and the subject-matter the second meaning seems to be preferable.
At another place in the Qur'an ( AI-Hajj: 18 ) also mention has been made of the stars and the trees prostrating themselves, and there the word nujum ( pl.
of najm ) cannot be taken in any other meaning than of the stars.
The words of the verse are: Alam fara annallaha yasjudu lahu man fis sma wat-i wa man fil ardi wash-shamsu wal-qamaru walnujumu wal jibalu wash-shajaru wad-da wabbu wa kathir-um-min-annasi.
.
.
.
( AI-Hajj: 18 ).
In this verse nujum ( stars ) have been mentioned along with shams ( sun ) and qamar ( moon ), and shajar ( trees ) along with mountains and animals and it has been said that they all bow down to AIIah.

*6) That is, " The stars of the heavens and the trees of the earth, alI are subject to Allah's Command and obedient to His Law.
They cannot exceed the rule that has been set for them. " What is meant to be impressed in these two verses is that the whole system of the Universe has been created by Allah and is fimctioning in His obedience.
Nothing front the earth to the heavens is independent, nor functioning under another's godhead, nor has anyone any share in God's Kingdom, nor has anyone the position that it should be made a deity.
AII are servants and slaves: the Master is One Almighty Lord alone.
Hence, Tauhid alone is the Truth which is being taught by this Qur'an.
Apart from this, any one who is involved in polytheism and denial of God is, in fact, at war with the whole system of the Universe.

 

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.
"

( The najm and the trees adore ) the stars and the trees prostrate to the Beneficent; and it is also said that najm refers to vegetation that has no stalks.

And the herbs (or stars) and the trees both prostrate.

Page 531 English transliteration