Surah Ar-Ra'd (13) — Ayah 2

(Ayah2) ➊ { اَللّٰهُ الَّذِيْ رَفَعَ السَّمٰوٰتِ :} The word {’’ اَللّٰهُ ‘‘} is the personal name of that Pure Being who created everything and is running it. All His attributes are encompassed in this one word. Faith is the name of believing in the oneness of this Being, affirming His messengers, and having the belief of being presented before Him on the Day of Judgment. From here, Allah Almighty has drawn man's attention to some signs of His power in the heavens and the earth, so that he may believe in the oneness of Allah, the messengership, and the Hereafter. First, the heavens are mentioned. In Surah An-Nazi'at (27), it is said: "Are you more difficult to create or the heaven?" Compare your own existence with the existence of the heavens, and it is said: «{ لَخَلْقُ السَّمٰوٰتِ وَ الْاَرْضِ اَكْبَرُ مِنْ خَلْقِ النَّاسِ }» [ المؤمن : ۵۷ ] "Surely the creation of the heavens and the earth is greater than the creation of mankind."

➋ {بِغَيْرِ عَمَدٍ تَرَوْنَهَا : ’’ عَمَدٍ ‘‘} is a collective noun, not a regular plural; its singular is { ’’عَمُوْدٌ‘‘ } or {’’عِمَادٌ‘‘}. (Sharaawi) It can have two meanings: one is that Allah Almighty raised such vast and magnificent heavens without any kind of pillars; you yourselves see that there are no pillars beneath them, whereas you cannot even make the smallest roof without walls or pillars. After making them so high with His sheer power and immense strength, it is only Allah Almighty who holds them in place, as He said: «{وَ يُمْسِكُ السَّمَآءَ اَنْ تَقَعَ عَلَى الْاَرْضِ اِلَّا بِاِذْنِهٖ }» [ الحج : ۶۵ ] "And He holds the heaven so that it does not fall upon the earth except by His permission." See also Surah Fatir (41). In this case, in {’’ تَرَوْنَهَا ‘‘} (you see them), the pronoun refers to the word {’’السَّمٰوٰتِ ‘‘}, and {’’ تَرَوْنَهَا ‘‘} will be a separate new sentence, that you yourselves see the heavens in this state. The second meaning is that {’’تَرَوْنَهَا ‘‘} is considered an attribute of { ’’ عَمَدٍ ‘‘ }, then the translation will be that He raised the heavens without such pillars as you see, as if there are pillars but you do not see them, nor do they become an obstacle to your sight anywhere. The verse allows for both meanings, and both are possible for Allah Almighty, so both meanings have been considered in the translation. Among the scholars of exegesis, some preferred the first meaning and some the second. Imam al-Mufassireen Tabari (may Allah have mercy on him) said, the truth is that we should say as Allah has said. (Summary) That is, without complete knowledge, do not prefer one meaning over the other. (And Allah knows best) (Here, the full statement of Tabari's decision is very delightful.) Who knows, perhaps at some time analysis may prove that there is something invisible in the atmosphere upon which the heavens are established.

➌ { ثُمَّ اسْتَوٰى عَلَى الْعَرْشِ :} In the Noble Qur'an, Allah Almighty's being established on the Throne is mentioned seven times: Surah Al-A'raf (54), Yunus (3), Ra'd (2), Ta-Ha (5), Furqan (59), Sajda (4), and Hadid (4). The mention of the Throne in relation to Allah Almighty occurs twenty-one (21) times, and in relation to the Queen of Sheba, four (4) times. For details on "established on the Throne," see Surah Al-A'raf (54) and Surah Al-Haqqah (17).

➍ { وَ سَخَّرَ الشَّمْسَ وَ الْقَمَرَ :} From here, Allah Almighty has mentioned some of His very clear blessings upon His servants. The meaning of "taskheer" is to subjugate and bring something under one's control. That is, Allah Almighty has made the sun and the moon subservient and completely bound to His command, in such a way that whatever task Allah Almighty has assigned to them, they do not deviate from it in the slightest. The duration that has been fixed, they are running exactly according to the appointed time, that is, until the Day of Judgment or according to the fixed period of their cycle; neither does their speed change nor is there any difference in the system of rising, etc. The sun completes its cycle in a year, the moon in a month. There is no collision or accident between any planet or the sun and the moon. All this is such a great sign of Allah Almighty's immense power and wisdom.

➎ {يُدَبِّرُ الْاَمْرَ :} The meaning of managing an affair is to run it in the best, strongest, and most complete way. With the limited authority given to you, look at the results of the plans you make—some are fulfilled, some are not, and some fall victim to accidents—and look at the management of affairs by that Mighty and Wise One.

➏ { يُفَصِّلُ الْاٰيٰتِ:} This includes the signs present in the universe and also the verses revealed by Allah Almighty to His messengers, explained clearly, both of which are so clear that there is no difficulty in understanding them.

➐ { لَعَلَّكُمْ بِلِقَآءِ رَبِّكُمْ تُوْقِنُوْنَ :} That is, the purpose of the explanation of all these verses is to make you certain that for the Lord who created such great creations and manages them, recreating you is not at all difficult, and in every case you will be presented before Him.

2. 1. The meaning of "Istawa 'ala al-'Arsh" has already been explained before, that it refers to Allah's settling upon the Throne. This is the position of the Muhaddithin; they do not interpret it figuratively, as some other groups do with this and other attributes of Allah. However, the Muhaddithin say that its modality cannot be described, nor can it be likened to anything. (لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ البَصِيرُ) Ash-Shura.

2. 2. One meaning of this is that these will continue to function by Allah's command until a fixed time, i.e., until the Day of Resurrection, as He said: (وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَّهَا ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ) Ya-Sin. And the sun runs its course for a term appointed. Another meaning is that both the moon and the sun continue moving in their respective orbits; the sun completes its cycle in a year and the moon in a month, as He said: (وَالْقَمَرَ قَدَّرْنَاهُ مَنَازِلَ) Ya-Sin. We have determined phases for the moon. There are seven major planets, among which two are the moon and the sun. Here, only these two are mentioned because they are the largest and most important. When even these two are subject to Allah's command, then the other planets are even more so under His command. And when these are subject to Allah's command, they cannot be deities; the true deity is the One Who has subjugated them. Therefore, He said: (لَا تَسْجُدُوْا للشَّمْسِ وَلَا لِلْقَمَرِ وَاسْجُدُوْا لِلّٰهِ الَّذِيْ خَلَقَهُنَّ اِنْ كُنْتُمْ اِيَّاهُ تَعْبُدُوْنَ) 41. Fussilat: 37) Ha Mim As-Sajdah: Do not prostrate to the sun or the moon, but prostrate to Allah Who created them, if it is Him you worship. (ۙ وَالشَّمْسَ وَالْقَمَرَ ۭ وَالنُّجُوْمُ مُسَخَّرٰتٌۢ بِاَمْرِهٖ) 16. An-Nahl: 12) Al-A'raf: The sun, the moon, and the stars are all subservient to His command.

2. Allah is the One who raised the heavens without any pillars that you can see [2], then He established Himself on the Throne [3], and made the sun and the moon subservient (to His law). Each runs for an appointed term [4]. He manages the affairs of the universe [5] and explains His signs in detail so that you may be certain of the meeting with your Lord [6].

[2]
Pillars of the Heavens or Gravitational Force?

That is, it is possible that the heavens are established upon pillars or supports, but those pillars or supports are invisible; we cannot see them. Thus, in Tafsir Ibn Kathir, similar narrations have been reported from Sayyiduna Ibn Abbas ؓ, Mujahid, Hasan Basri, Qatadah, and some others. In today's language, we can call these invisible supports gravitational force.
[3] For the explanation of ﴿اِسْتَويٰ عَلَي الْعَرْشِ﴾, see [footnote no. 54 of 7:54]
[4] The revolution of the planets until the Day of Resurrection. This appointed term is the Day of Resurrection, when this entire system of the universe will be thrown into disorder. In this verse, first the sun and the moon are mentioned. Then it is said: ﴿كُلٌ يَّجْرِيْ لاِجَلٍ مُّسَمًّي﴾ whereas the word "all" does not refer to only two. This means that all planets like the sun and the moon are moving on their own paths and will continue to do so until the Day of Resurrection. Incidentally, two more things are understood from this. First, those who consider the sun to be stationary, or have considered it so, are mistaken. The word "flowing" does not apply to axial rotation, but for it, moving from one place to another is also necessary. Second, since our earth is also a planet, its movement is also established. «والله اعلم بالصواب»

[5]
The System of the Universe as Evidence for the Existence of Allah, the Exalted:

That is, the rules and laws that have been set for the revolution of the planets—they are bound by them. They cannot deviate even a bit. Then, He is also supervising this system at all times. Because anything that is constantly in motion can also become faulty, can wear out, and its movement can decrease. It can even be destroyed at some point. Allah, the Exalted, is managing all such matters as well. He has not left these planets merely to their attractive and repulsive forces, but is taking full care of them and managing or remedying any faults that may occur.

[6]
The Existence of the Universe as Evidence for the Hereafter:

In this sentence, the present system of the universe is being presented as evidence for the Day of Resurrection—that is, the All-Powerful, who can bring such a great factory of the universe into existence and maintain control over it, for Him, recreating man is not at all difficult. And the second aspect of this argument is that the Being who is running this system of the universe with such proportion, justice, and wisdom—can He leave man so unrestrained that he does whatever he wants in this world and is not held accountable for anything? Therefore, the demand of Allah's justice and wisdom is that those who spent their entire lives committing oppression and tyranny must certainly be punished for their misdeeds. Similarly, those who kept themselves bound by the limits and restrictions of Allah, the Exalted, throughout their lives, must certainly be rewarded for it. And since man's life in this world is very short, therefore, according to justice and wisdom, the establishment of a second life becomes necessary.