Surah Ar-Ra'd 13:1-7 - Quran Translation Commentary

(13:1) Alif. Lam. Mim. Ra. These are verses of the Book.² And that which has been sent down unto you by your Lord³ is the truth; but most people do not believe.

(13:2) Allah it is who raised the heavens without any pillar that you can see.⁴ Then He assumed Istawa’ on the `Arsh.⁵ And He subjected the sun and the moon (to a law),⁶ each one running to an appointed term. He directs the affair, explains the verses, so that you may believe in the encounter with your Lord.

(13:3) And He it is who stretched out the earth⁷ and placed thereon pegs⁸ and rivers.⁹ And of every fruit He placed there - in pairs of two.¹⁰ He covers the night with the day. Surely, in that are signs for a people who reflect.

(13:4) And in the earth (there are) neighboring tracts,¹¹ vineyards, sown fields, and (several) palm trees growing out of a single root or otherwise¹² (although), watered with one water.¹³ And We make some of them more delicious than others to eat. Verily, in these are signs for a people who think.

(13:5) And, if you are amazed (at their disbelief) then, (truly) amazing is their saying, ‘When we have become dust, shall we be (brought out) in a renewed creation?’ These are a people who have denied their Lord, and these (are a people) with fetters on their necks.¹⁴ They are the companions of the Fire, abiding therein forever.

(13:6) And, they would have you (O Muhammad) hasten the evil before the good;¹⁵ yet exemplary (punishments) have preceded them.¹⁶ Surely, your Lord is full of forgiveness for mankind for their wrong-doing,¹⁷ but your Lord is also severe of chastisement.

(13:7) And, those who have disbelieved say, ‘Why has a (miraculous) sign not been sent down unto him from his Lord?’¹⁸ Surely, you are but a warner.¹⁹ And, to every people is a guide.²⁰

Commentary

2. The allusion is to previous revelations such as Tawrah, Zabur and Injil (Qatadah, Mujahid: Ibn Jarir).

3. Another possibility however, writes Shafi`, is that the allusion by the opening words, “These are verses of the Book” is to the Qur’an, and by the words, “and that which has been sent down unto you from your Lord”, it is to the Prophetic Sunnah which is another kind of Revelation.

4. Led perhaps by the contextual words, “without any pillar that you can see,” Ibn ‘Abbas, Qatadah and others were of the view that the heaven rests on supports or columns, but the humans cannot see them (Ibn Jarir).

Ibn Kathir remarks: Allah (swt) said v (22: 65),

وَيُمْسِكُ السَّمَاءَ أَنْ تَقَعَ عَلَى الْأَرْضِ إِلَّا بِإِذْنِهِ [الحج : 65]

“He holds the heaven that it should fall on the earth except by His leave.”

He adds: The heaven closest to the earth is at a distance of 500 years of travel from the earth. It covers it from all sides. Similarly the second heaven surrounds the first at a distance of five hundred years of distance, and so on until the ‘Arsh which is on top of all. The Kursiyy comes below the ‘Arsh. The seven heavens are like a ring in a desert in comparison to the Kursiyy and the Kursiyy like a ring before the ‘Arsh.

Imam Razi and Qurtubi add that the invisible supports are none other than Allah’s Power.

Looked at scientifically, the verse allows for another interpretation. Our solar system has the sun in the center with 10 planets, dozens of their moons, and a belt of meteors endlessly orbiting at constant pace and at constant distances. What keeps them in their places and not fall into each other, or, escape away into empty space? Similarly, what keeps galactic stars in place, revolving in the Galaxy, not falling into each other, or the sun sucked in by the more massive galactic center? These are questions that had puzzled the scientists for long. The answer is in two terms: force, and movement. The sun for example, holds its planets into an orbital movement around itself (not letting them drift away into space) because of its gravitational pull. But, why do the planets not crash into it, because of its pull? The answer is, the circular (or elliptical) movement prevents it. Their onward movement (creating a centrifugal force) cancels out the inward gravitational pull of the sun, and so they remain in place. If they ever went nearer to the sun, they would only increase their orbital speed and still remain orbiting around the sun and not fall into it. Nevertheless, even the possibility of a movement closer to the sun is ruled out. Why? It is because the planets exercise their own pulls on each other. Their respective gravitational pulls on each other, at any position (which changes from moment to moment), their respective speeds of orbital movement, and, finally, the gravitational pull of the sun on its planets, are all forces that are so finely balanced in the system that they cancel out each other to give it stability. By stability of course, what is meant is constant speeds at constant (although varying) distances. This stable, unchanging situation prevailing in the system, despite the several movements, is referred to as the “dynamic equilibrium.” Indeed, this fact is so amazing that if the solar system did not exist, nobody could have imagined that such a thing was possible. An earthly model, for instance, is just out of the question. It is likely that it is this dynamic equilibrium, the perfect canceling out of various forces, to give stability to the system, but keeping it in movement, that has been alluded to by the words “pillars that you cannot see.”

To be sure, what is true of the planetary system, is true of the Galactic system also. The same forces and the same movements explain the prevalent stability. Allah said v (30: 25):

وَمِنْ آيَاتِهِ أَنْ تَقُومَ السَّمَاءُ وَالْأَرْضُ بِأَمْرِهِ [الروم : 25]

“And of His signs is that the heaven and earth stand (firm and stable) by His command.”

The gravitational force is itself quite mysterious. How does it function? Some scientists believe that there must be sub-atomic particles that carry the force. They even call the supposed particles gravitons. The idea is old, but unproven. Obviously, if their existence is proven, it will only add to the mystery. So, perhaps, believing that Allah holds the earth and the heavens together by His Power, is not so unscientific (Au.).

5. For explanation see Surah al-A`raf, verse 54, note 82 of this work.

6. Majid comments: “So these awe-inspiring luminaries are mere helpless creatures, and there are no such absurd things as solar and lunar ‘gods’, whose cult has been common among polytheistic nations. ‘It is no exaggeration to say,’ observes Sir William Jones and Dr. E. B. Taylor, ‘that one great fountain of all idolatry in the four quarters of the globe was the veneration paid by men to the sun.’ (PC. II. p. 286). ‘Moon-worship, naturally ranking below sun-worship in importance, ranges through nearly the same district of culture’ (p. 299).”

7. After having spoken of the world above man, Allah now speaks of the world below him: that of the earth (Qurtubi, Ibn Kathir).

Imam Razi remarks: Anything that is extended in a manner that the eye cannot circumscribe it, would be referred to as having been stretched.

Alusi adds that during his time there were two schools of thought. One believed that the earth was flat while the other that it was spherical. Alusi’s own opinion is that it is spherical. He judges by the fact that to the eye it appears spherical; that in some parts of the world, the sun would have set but not in other parts, as also the fact that the heaven that covers the earth appears spherical. However, since the diameter is very large, to all appearances the surface of the earth appears stretched.

8. Since the commentary on the thirtieth part of the Qur’an came to be written earlier than these chapters, the full significance of the Qur’anic usage of the term “rawasiyy” (sing.: ra’siyah) in place of the simple “mountain” can be seen in Surah Al-Naba’, note no. 4 (Au.).

9. Majid comments, “‘Rivers are often worshipped as such - e.g., by the Celts who regard them as divine or as fertile mothers, while in Egypt the Nile was worshiped as a man’ (ERE, IX, p. 204). In India the cult of the Ganges, the Jamuna, the Sarju, the Bhagrithi, the Nerbada, and other rivers is too well known to need description.”

10. Some classical commentators have speculated that Allah created two pairs of each fruit, each pair consisting of a male and a female, altogether four (Ibn Jarir).

That said, one wonders if the allusion is to two pairs of primary tastes, totally four: salty, sour, sweet and bitter - in which case “thamarat” could be understood as every thing that Allah has created for human sustenance (Au.).

11. That is, there is a great sign in the fact that two tracts of land, although neighboring, can be so different from each other in their constituents, that they yield entirely different kinds of crops (Ibn Jarir).

Mawdudi elaborates, “God has caused the various regions of the world to differ from one another despite their contiguity. These regions differ in many respects - in their configuration, in their color, in their component elements, in their characteristics, properties and potentialities, in the produce which they yield and in the chemical and mineral deposits which are hidden under their surface. The variation and diversity thus found abounds in wisdom and leads to countless benefits. Let us disregard for a moment the benefits inherent in the diversity in respect of other species of creation and simply consider the benefits which accrue to human beings. In this regard it will be noted that there is a close correspondence between the diverse interests and purposes of man and the diversity which characterizes the different regions of the world. The result of all this manifest in the growth of an efflorescence of human culture and civilization.”

12. Sometimes several trunks grow out of a single root. Each of the trunks in such a tree is “sinwun” to the other trunks, while the tree itself is known as “sinwaan.” Hence the Prophet’s statement, “A man’s uncle is the “sinwun” of his father” (Razi and others).

13. Hasan has said that the allegorical allusion is to different kinds of men, like different kinds of soils. They are all watered with the same water: the revelation. But, some of them draw benefits from it, while others do not. Then he added, “By Allah no one sat with the Qur’an but rose up either with profit or loss” and recited the verse (17: 82):

وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِلْمُؤْمِنِينَ وَلَا يَزِيدُ الظَّالِمِينَ إِلَّا خَسَارًا [الإسراء : 82]

“And We send down of the Qur’an what is a cure and a mercy to the believers. And the wrongdoers increase in nothing but loss” (Ibn Jarir).

Thanwi mentions the difficulty that mentors face in producing men of their desire: “Thus, differences in potentialities and natural dispositions, despite commonality of the influencing factors, result in the production of variant kinds of men. There is nothing that a mentor can do about it.”

14. Most of the classical scholars have understood the verse to mean that the deniers of truth shall have fetters in their necks in Hell-fire. But a few have believed that it refers to their self-adopted, self-shackling attitudes. Yusuf Ali combines the two meanings: “Aghlaal, yokes (of servitude): The punishment may be conceived of in two stages: yokes of servitude to superstition, falsehood, etc., as against the freedom in Faith; and finally, the Fire which burns the very soul.”

15. This refers to the demand made on the Prophet (saws) by the pagans to bring down the chastisement he promised, as a punishment for disbelief. The allusion could also be refers to their own words (8: 32),

اللَّهُمَّ إِنْ كَانَ هَذَا هُوَ الْحَقَّ مِنْ عِنْدِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِنَ السَّمَاءِ أَوِ ائْتِنَا بِعَذَابٍ أَلِيمٍ [الأنفال : 32]

“O Allah. If this be true from You, then rain down upon us stones from the heaven, or bring us a painful chastisement” (Ibn Jarir, Qurtubi and others).

Imam Razi offers another possibility: the Prophet used to announce tidings of Allah’s help and succor to those who accepted his call, as well as deliver threats to those who rejected. The unbelievers rejected the “good” tidings, and, accepting the “evil” ones, demanded that they be brought down upon them. This explains Allah’s words, “And they would have you hasten the evil before the good.”

16. That is, “(The examples) of the destruction of ancient infidel nations, (have gone before them) and this ought to serve as an eye-opener” (Majid).

The translation of “mathulaath” follows the explanation offered by Qatadah, Mujahid and Sha`bi. They said that the previous nations were either visited by destructive chastisements, or were transformed into apes and pigs: those were the mathulaath (Ibn Jarir).

17. Hafiz Ibn ‘Asaakir notes in the biography of Hasan b. ‘Uthman b. Abu Hassan al-Ramadi that he saw his Lord in a dream with the Prophet before Him interceding on behalf of one of his followers. The Lord told him, “Is it not enough for you that I revealed to you in Surah al-Ra`d the verse, ‘Surely, your Lord is full of forgiveness for the mankind for their wrong-doing?” Hasan said, “At that point I woke up” (Ibn Kathir).

18. That is, why does he not he produce a miracle?

Majid writes: “A miracle, in Islamic phraseology, is an event deviating from the usual course of events, appearing at the hands of him who claims to be a prophet, as a challenge to those who deny him, of such nature that it makes it impossible for them to produce the like of it. It is God’s testimony to the truth of his prophets, but clearly an act of God, not of the prophets.”

Mawdudi adds: “The expression ‘[miraculous] sign’ here signifies the sign that would persuade the unbelievers to have faith in Muhammad (peace be on him) as God’s Messenger. Such was their mentality that they were not willing to appreciate the truth of the Prophet’s teaching even though they found that it was supported by weighty arguments and persuasive proofs. They were also not prepared to consider the excellence of the Prophet’s character as a strong testimony in support of the truth of his teachings. Nor were they prepared to take into account the full significance of the moral transformation which the Prophet’s teaching had brought about in the lives of the Companions. Nor did they pay any heed to the weighty arguments set out in the Qur’an which showed the hollowness of their polytheistic beliefs and the glaring errors of the superstitions to which they subscribed. They turned a blind eye to all these and insisted that they would believe only if they came across a miracle that would indisputably prove that the Prophet’s claim to Prophethood was true.”

19. Yusuf Ali sees beyond the plain words. He comments, “The last sentence of this verse has usually been interpreted to mean that the Prophet’s function was merely to warn, and that guidance was sent by Allah to every nation through Prophet. I think the following interpretation is equally possible: ‘it is itself a Sign that Al-Mustafa should warn and preach and produce the Qur’an..”

20. Ibn ‘Abbas has interpreted the textual “haad” as “a caller,” while there are other interpretations too. But, as regards the hadith about ‘Ali as the “haad” of this Ummah, it is untrustworthy (Ibn Kathir).

As for Hakim’s declaration that it is a trustworthy report, Alusi writes that generally, his judgment stands in need of cross-examination; secondly, if that is so, it proves Ahl al-Sunnah’s point rather than that of the Shi`ah who claim that the hadith in question proves that ‘Ali should have been the immediate successor of the Prophet. The point of the Ahl al-Sunnah is that if the hadith about ‘Ali as the “guide of this Ummah” be trustworthy, then he proved to be so, by obeying the authority and accepting the choice of the Ummah and submitting himself to the three caliphs that preceded him (leaving behind example of good conduct: Au.).

Shafi` leads to another aspect of the meaning: Every nation has had (and will have) a guide: either a Messenger, or, one of his deputies among the later generations.