سُوْرَةُ الرَّعْدِ
Surah Ar-Ra'd (13) — Ayah 2
ٱللَّهُ ٱلَّذِى رَفَعَ ٱلسَّمَـٰوَٰتِ بِغَيْرِ عَمَدٍ تَرَوْنَهَا ۖ ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ ۖ وَسَخَّرَ ٱلشَّمْسَ وَٱلْقَمَرَ ۖ كُلٌّ يَجْرِى لِأَجَلٍ مُّسَمًّى ۚ يُدَبِّرُ ٱلْأَمْرَ يُفَصِّلُ ٱلْـَٔايَـٰتِ لَعَلَّكُم بِلِقَآءِ رَبِّكُمْ تُوقِنُونَ ﴿2﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Allâh is He Who raised the heavens without any pillars that you can see. Then, He rose above (Istawâ) the Throne (really in a manner that suits His Majesty). He has subjected the sun and the moon (to continue going round), each running (its course) for a term appointed. He manages and regulates all affairs; He explains the Ayât (proofs, evidence, verses, lessons, signs, revelations, etc.) in detail, that you may believe with certainty in the meeting with your Lord.
Word by Word — Arabic, Transliteration & Meaning
ٱللَّهُ
al-lahu
Allah
ٱلَّذِى
alladhī
(is) the One Who
رَفَعَ
rafaʿa
raised
ٱلسَّمَـٰوَٰتِ
l-samāwāti
the heavens
بِغَيْرِ
bighayri
without
عَمَدٍۢ
ʿamadin
pillars
تَرَوْنَهَا ۖ
tarawnahā
that you see
ثُمَّ
thumma
then
ٱسْتَوَىٰ
is'tawā
He established
عَلَى
ʿalā
on
ٱلْعَرْشِ ۖ
l-ʿarshi
the Throne
وَسَخَّرَ
wasakhara
and subjected
ٱلشَّمْسَ
l-shamsa
the sun
وَٱلْقَمَرَ ۖ
wal-qamara
and the moon
كُلٌّۭ
kullun
each
يَجْرِى
yajrī
running
لِأَجَلٍۢ
li-ajalin
for a term
مُّسَمًّۭى ۚ
musamman
appointed
يُدَبِّرُ
yudabbiru
He arranges
ٱلْأَمْرَ
l-amra
the matter
يُفَصِّلُ
yufaṣṣilu
He details
ٱلْـَٔايَـٰتِ
l-āyāti
the Signs
لَعَلَّكُم
laʿallakum
so that you may
بِلِقَآءِ
biliqāi
in the meeting
رَبِّكُمْ
rabbikum
(with) your Lord
تُوقِنُونَ
tūqinūna
believe with certainty
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
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.
[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.
