Surah Rahman >> Currently viewing Surah Rahman Ayat 13 (55:13)

Surah Rahman Ayat 13 in Arabic Text

ثُلَّةٌۭ مِّنَ ٱلْأَوَّلِينَ
Fabi ayyi aalaaa’i Rabbikumaa tukazzibaan

English Translation

Here you can read various translations of verse 13

Sahih International
So which of the favors of your Lord would you deny?

Yusuf Ali
Then which of the favours of your Lord will ye deny?

Abul Ala Maududi
Which of the bounties of your Lord will you twain – you men and jinn – then deny?

Muhsin Khan
Then which of the Blessings of your Lord will you both (jinns and men) deny?

Which is it, of the favours of your Lord, that ye deny?

Dr. Ghali
Then to whichever of your Lord’s boons do you (both) (i.e., the jinn and mankind) cry lies?

Abdel Haleem
Which, then, of your Lord’s blessings do you both deny?

Quran 55 Verse 13 Explanation

For those looking for commentary to help with the understanding of Surah Rahman ayat 13, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.


(55:13) Which of the bounties of your Lord[12] will you twain – you men and jinn – then deny?[13]

12. The word alaa as repeated over and over again in the subsequent verses has been translated differently at different places. Therefore, it would be useful to understand at the outset how vast this word is in meaning and what are the different shades of meaning it contains.

The lexicographers and commentators generally have explained alaa to mean blessings and bounties. The translators also have given this same meaning of this word, and the same has been reported from Ibn Abbas, Qatadah and Hasan Basri. The major argument that supports this meaning is the Prophet’s (peace be upon him) own statement that the jinn on hearing this verse being recited would respond to it, saying La bi-shai in-min-ni maatika Rabba-na nukadhdhib: O our Lord, we do not deny any of Your blessings. Therefore, we do not subscribe to the view of some present-day scholars, who say that alaa is never used in the meaning of the blessing.

Another meaning of this word is power and wonders of power, or excellent manifestations of power. Ibn Jarir Tabari has reported that Ibn Zaid took the words fabi-ayyi alaa i Rabbikuma in the meaning of fabi-ayyi qudrat-Allah. Ibn Jarir himself has taken alaa in the meaning of power and might in his commentary of verses 37-38. Imam Razi has also made this observation in his commentary of verses 14-16: These verses do not describe the blessings but the powers of Allah, and in the commentary of verses 22-23, this: These describe the wonders of power and not the blessings.

Its third meaning is virtue, praiseworthy qualities, and perfections. Though this meaning has not been mentioned by the lexicographers and commentators, this word has often been used in this meaning in Arabic poetry.

Thus, we have taken this word in its vastest meaning and translated it suitably keeping in view the context in which it occurs. However, at some places the word alaa may have several senses in one and the same place, but due to limitations of translation we have had to adopt only one meaning. For example, in this verse after making mention of the creation of the earth and of making the best arrangements for the supply of provisions to the creatures, it has been said: Which of the alaa of your Lord will you deny?” Here, alaa has not been used in the meaning of the blessings only but also in the meaning of the manifestations of Allah Almighty’s Power and His praiseworthy attributes. It is a wonder of His Might that He fashioned this earth in such a marvelous manner that countless species of creatures live here and an endless variety of fruits and grain are grown on it. And it is due to His praiseworthy qualities that He not only created these creatures but also made arrangements for their sustenance and the supply of provisions for them; and the arrangements also so perfect that their food is not only nutritious but also pleasing to the taste and sight. In this connection, reference has been made to only one excellence of Allah Almighty’s workmanship for the sake of example, viz., the creation of the date-palm fruit in sheaths. Keeping this one example in view one may consider what excellences of art have been devised and shown in the packing of banana, pomegranates, orange, coconut and other fruits, and how each of the different sorts of the grains and pulses which we so thoughtlessly cook and eat, are produced finely packed and covered in ears and pods and clusters.

13. Denying implies the several attitudes that the people adopt in respect of Allah Almighty’s blessings and manifestations of His Might and His praiseworthy attributes. For example, some people do not at all admit that the Creator of all things is Allah Almighty. They think that all this is a mere byproduct of the matter, or an accidental happening, which is un-related with any wisdom and skill and workmanship. This is open denial.

Some other people do admit that the Creator of these things is Allah, but regard others beside Him also as associates in Godhead: they render thanks to others for His blessings: they adore others although they eat His provisions. This is another form of denial. Obviously, it would be the height of ingratitude if a person while admitting that a certain person had done him a favor rendered thanks to another, who had not in fact done him that favor, for this act of his would be an express proof that he regarded the other person as his benefactor whom he was rendering the thanks.

There are still others who acknowledge Allah alone as the Creator of all things and the Bestower of all blessings, but do not admit that they should obey the commands of their Creator and Sustainer and follow His injunctions. This is another form of ingratitude and denial of the blessings, for the person who behaves so denies the right of the Bestower of the blessing although he acknowledges the blessing itself.

Some other people neither disavow the blessing nor deny the right of the Bestower of the blessing, but in practice there is no appreciable difference between their conduct and the conduct of a denier. This is not verbal denial but denial in practice.


The tafsir of Surah Ar-Rahman verse 13 by Ibn Kathir is unavailable here.
Please refer to Surah Rahman ayat 1 which provides the complete commentary from verse 1 through 13.

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