Sura Ar- Ra'd
This Sura, which is among the Meccan suras, also follows the same line. After making allusions to the legitimacy and greatness of the Qur'an, it refers to monotheism and states the secrets of creation which are the signs of the existence of the Pure Essence of Allah. Then the Qur'an, in this Sura, discusses about Resurrection and the new life of mankind in Hereafter, as well as the Divine Court of Justice on the Reckoning Day. It completes this introduction of Monotheism and Resurrection by pointing to the responsibilities and duties of people.
بسم الله الرحمن الرحيم
In the Name of Allah, The Beneficent, The Merciful
The Content of Sura Ar- Ra'd:
As was mentioned aforetime, Meccan suras were revealed at the beginning of the call of the Prophet of Islam (p.b.u.h.) , when the hostile pagans seriously opposed to accept the Faith. Then these suras are mostly upon the issues of belief, specially invitation to Monotheism, struggling against idolatry, and proving the Resurrection. While the Medinite suras, which were reveled after the expansion of Islam and the formation of the Islamic government, explain the Divine ordinances and religious social rules, according to the needs of the society.
This Sura, which is among the Meccan suras, also follows the same line. After making allusions to the legitimacy and greatness of the Qur'an, it refers to monotheism and states the secrets of creation which are the signs of the existence of the Pure Essence of Allah.
Then the Qur'an, in this Sura, discusses about Resurrection and the new life of mankind in Hereafter, as well as the Divine Court of Justice on the Reckoning Day. It completes this introduction of Monotheism and Resurrection by pointing to the responsibilities and duties of people.
Once again, it returns to the issue of Monotheism. Then it gives examples in order to make the right and wrong known. They are some manifest and sensible examples which are understandable for all.
In view of the fact that the ultimate worldly fruit of belief in Monotheism and Resurrection is the very constructive and practical programs, following these discussions, it invites people to; fulfilling the promise, union of kindred, patience and perseverance, spending out in charity secretly and openly, and leaving revenge.
And, finally, the content of this Sura guides people to search the depths of events in history through showing them the painful end of the disobedient nations in the past.
Thus, Sura Ar- Ra'd begins with some verses concerning Faith and convictions, and ends with introducing the deeds and activities which are helpful in the formation of human character.
* * * *
بِسْمِ اللَّهِ الرَّحْمنِ الرَّحيمِ
In the Name of Allah, The Beneficent, The Merciful
Sura Ar- Ra'd (The Thunder)
No. 13 (Revealed in Mecca)
34 verses in 6 sections
Section 1
Signs of Allah in Nature
Verses of the Qur'an described - Signs of Allah in Nature - The Earth and its produce for those who understand - Apostle Muhammad, a Warner and a Guide unto all nations, i. e., Humanity as a whole
بِسْمِ اللَّهِ الرَّحْمنِ الرَّحيمِ
In The Name of Allah, The Beneficent, The Merciful
(1) المر تِلْكَ آياتُ الْكِتابِ وَ الَّذي أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ الْحَقُّ وَ لكِنَّ أَكْثَرَ النَّاسِ لا يُؤْمِنُونَ
1. " Alif 'A', Lam 'L', Mim 'M', Ra 'R'. These are the verses of the Book; and that which has been revealed to you from your Lord is the Truth, but most people do not believe. "
Commentary:
At the beginning of this Holy Sura, again we have the abbreviated letters which are found in 92 suras of the Qur'an. The abbreviated letters here are a combination of 'Alif ', 'Lam', and 'Mim', which has occurred at the beginning of several suras, while 'Alif' 'Lam' and 'Ra' are mentioned at the beginning of some other suras. Thus, in fact, this Sura is the only Sura that begins with 'Alif, 'Lam', 'Mim', and 'Ra'. In view of the fact that the particular abbreviated letters at the beginning of every Sura seem to have a direct connection with the content of that Sura, it is probable that the present combination of the abbreviated letters at the beginning of Sura Ar- Ra'd indicate that the content of this Sura consists of the contents of both group of suras which begin with 'Alif, Lam, Mim' and 'Alif, Lam, Ra'. A careful attention over the contents of these suras also testifies this idea.
Since there have been talked upon the abbreviated letters of the Qur'an stated at the beginning of suras Al- Baqarah, 'Al- i- 'Imran and Al- 'A'raf, their repetition is not so necessary here again. The first verse, on the dignity of the Qur'an, says:
" These are the verses of the Book; and that which has been revealed to you from your Lord is the Truth, "
There is no room for any doubt to be seen in it, because it is the statement of the objective facts of the world of creation, and its relation with humankind.
It is a truth that the Qur'an has not been mixed with falsehood. That is why the signs of its legitimacy is found even in its appearance so that there in no need of further reasoning.
Yet, the ignorant and empty- headed persons, who form the majority of people, do not believe in the revelations. It says:
" but most people do not believe. "
(2) اللَّهُ الَّذي رَفَعَ السَّماواتِ بِغَيْرِ عَمَدٍ تَرَوْنَها ثُمَّ اسْتَوى عَلَى الْعَرْشِ وَ سَخَّرَ الشَّمْسَ وَ الْقَمَرَ كُلٌّ يَجْري لِأَجَلٍ مُسَمًّى يُدَبِّرُ الْأَمْرَ يُفَصِّلُ الْآياتِ لَعَلَّكُمْ بِلِقاءِ رَبِّكُمْ تُوقِنُونَ
2. " Allah is He Who raised the heavens without any pillars which you (can) see, then He established Himself on 'Arsh (the Throne of authority) and subjected the sun and the moon, each one runs unto an appointed term. He directs the affair (of existence) . He explains the signs (in detail) so that you may be certain of the meeting with your Lord. "
Commentary:
Here, in this verse, which is stated after the abbreviated letters, the Qur'an refers to an important part of the evidences of monotheism and the signs of Allah in the world of creation. What a beautiful statement it is when it says:
" Allah is He Who raised the heavens without any pillars which you (can) see, ..."
This verse unveils a scientific fact which was not manifest for anyone at the time of the revelation of the Qur'an. At that time the Ptolemaic system governed over the scientific centers and the thoughts of people. According to it, the planets and heavens were considered as the layers of an onion which were located over each other, and the earth was in the center. About one thousand years after the revelation of these verses, the knowledge of humankind realized that the mentioned theory was utterly wrong and the reality is that the celestial planets each rotates on a fix axis in its own position, suspending and
also invariable, without having anything to lean against. The only factor which supports them to be fix in their own particular rotations is the equilibrium resulted from the attractive and repelling forces.
This equilibrium of the attractive and repelling forces, as an unseen pillar, keeps the celestial planets fix in their positions and orbits.
Then, the verse continues saying:
" then He established Himself on 'Arsh (the Throne of authority) "
Next to the statement of creation of the heavens, and the existence of Allah's authority over them all, it refers to the subjection of the sun and the moon which is under His control. The verse says:
" and subjected the sun and the moon, ..."
But the material system of the world is not eternal, and all the celestial bodies, such as the sun and the moon, will continue to rotate along their defined orbits until an appointed time. The verse says:
" each one runs unto an appointed term. ..."
Next to that, the Qur'an implies that these acts of to and fro are not undue and do not exist with no result, because it is Allah Who arranges everything. Then there is an account for every movement, and every account has been appointed for a particular aim. The verse continues saying:
" He directs the affair (of existence) . ..."
Then, it adds:
"... He explains the signs (in detail) so that you may be certain of the meeting with your Lord. "
Explanations:
1. There are some verses in the Qur'an which indicate that Allah maintains the heavens and the earth. Among them are the followings:
A. " Allah is He Who raised the heavens without any pillars which you (can) see, ..." (The above mentioned verse) .
B. "Verily Allah holds the heavens and the earth lest they come to naught; and if they come to naught none besides Him can hold them back; ..." (Sura Fatir, No. 35, verse 41)
C. "... And He withholds the heaven from falling on the earth ..."
In Tafsir Al- Mizan, 'Allamah Tabataba'i says that the purpose of the Qur'anic word/ tafs il/ ( explanation) is separation of the celestial planets and the earth from each other. The observation of this separation makes us aware of the separation of people in the Hereafter.
The Arabic word/ 'amad/ is the plural form of/ 'amoud/ which means 'pillar'. However, when we do not see something, it cannot be taken as a reason for its inexistence.
Imam Rida (a.s.) said: "There are some pillars, but you do not see them". (Bihar, vol. 60, p. 79, and Burhan, vol. 2, p. 278)
There is a very attractive tradition in this field narrated from Amir- ul- Mu'mineen Ali (a.s.) who has said: " These stars, which are in the sky, are some cities like the cities on the earth, every one of which is connected with another by means of a pillar of light. " (1)
Could there be found a more expressive and clearer meaning than 'invisible pillar' or 'a pillar of light' in the expansion of the literature of that time for mentioning the
(1) Safinat- ul- Bihar, vol. 2, p. 475
concept of 'attractive force' and its resulting equilibrium against the 'repelling force' D. The creation of the world with no Resurrection is a vain action. The reference for Resurrection is the same reasoning of theism. The same One Who creates and directs the affairs of existence, can accomplish the Resurrection and Hereafter, too.
" so that you may be certain of the meeting with your Lord. " Once Ali- ibn- Abitalib (a.s.) was asked how Allah reckons (the deeds of) all mankind in Hereafter. Then he answered: "In the same way that He sustains all humankind. " ( Tafsir- ul- Kabir) The Subjection of the Sun and the Moon: The above- mentioned verse indicates that Allah (s.w.t.) has subjected the sun and the moon. There are also many other verses in the Qur'an which denote that the entire celestial stars, all beings on the earth, the day and the night, and the like of them are wholly subjected to mankind.
In one occurrence, it says: " and He has made the rivers subservient to you. ..."(1)
By another statement in the same verse the holy Qur'an says: " and He has made the ships subservient to you, ..."(2)
In another occurrence, the Qur'an says: "And He has made the night and the day, and the sun and the moon subservient to you ..."(3)
In a holy verse, the Qur'an says: "And He has made the constantly moving sun and the moon subservient to you ..."(4)
(1) - Sura 'Ibrahim, No. 14, verse 32
(2) - Ibid
(3) - Sura An- Nahl, No.16, verse 12, and Sura 'Ibrahim, No.14, verse 33
(4) - Sura 'Ibrahim, No. 14, verse 33
The Qur'an also in another occurrence says: "And He it is Who has made the sea subservient that you may eat fresh meat from it ..."(1)
In another occurrence, the Qur'an questions: "Do you not see that Allah has made subservient to you whatsoever is in the earth ..."(2)
And, finally, somewhere else the Qur'an says: "And He has made subservient to you whatsoever is in the heavens and whatsoever is in the earth, all, from Himself; ..."(3)
From the totality of these verses, it is well understood that: Man is the most complete being in the world of creation, and, from the view of Islam, he is so worthy and respected that Allah has made all other beings subservient to him; i. e., it is the Man who is the representative of Allah, and whose heart is the place fit for the Light of Allah.
However, it is evident that the Qur'anic word/ tasxir/ (subjection) , referred to in these verses, does not mean that man can bring all these things under his own command, but it implies that they are alongside his benefit and service. For example, the celestial planets reflect the light for him, or have some other advantages for him, which he may utilize.
No school of thought, other than Islam, has considered so much worth and high rank for Man, and in no other doctrine and philosophy Man has such an exalted position and personality. These are the specialties of the ideology of Islam which promote the value of man high as such. Knowing this fact has a deep moral effect in man; because, when he mediates that Allah has bestowed upon him so much grandeur
(1) Sura An- Nahl, No. 16, verse 14
(2) Sura Al- Hajj, No. 22, verse 65
(3) Sura Al- Jathiyah, No. 45, verse 13
in a state that every thing; such as: the sun, the moon, the celestial sphere and all other things, are at his service, he will not tend to negligence and meanness so that he becomes as captive to lusts, wealth, ranks, and ungodly forces. Such a man is the one who removes all barriers and promotes high and higher.
How can one says that the sun and the moon are not at the service of man while they illuminate and warm the scene of his life by their lights Without sunshine, there will be no movement and development on the earth. Moreover, by its gravity, the sun causes the earth to rotate on its orbit, the moon causes the low tides and the high tides appear in the seas, which are the source of many blessings and benefits for man. The ships on the seas, the rivers, the day and the night, and the like of them, each serves and helps man in a particular way. A careful observation and contemplation over them, and over the regular order they have, makes it clear that they are some manifest evidences unto the Greatness, Power and Wisdom of the Creator.
* * * *
(3) وَ هُوَ الَّذي مَدَّ الْأَرْضَ وَ جَعَلَ فيها رَواسِيَ وَ أَنْهاراً وَ مِنْ كُلِّ الثَّمَراتِ جَعَلَ فيها زَوْجَيْنِ اثْنَيْنِ يُغْشِي اللَّيْلَ النَّهارَ إِنَّ في ذلِكَ لَآياتٍ لِقَوْمٍ يَتَفَكَّرُونَ
3. " And He it is Who spread the earth and placed mountains and streams in it and inserted in it two pairs of the each kind of fruit. He covers the day with the night. Certainly, there are signs in these matters for a people who reflect. "
Commentary:
This verse reveals the Divine signs in the upper universe and calls on man to meditate on the earth, the mountains, the streams the various kinds of fruits, and the dawn and sunset, saying that Allah spread the earth so as to make it ready for man to live in it and to grow plants and breed livestock in it. The verse says:
" And He it is Who spread the earth ..."
The Qur'an then goes on dealing with the issue of the emergence of mountains implying that Allah has placed mountains in the earth. It continues saying:
"... and placed mountains and streams in it ..."
These are the very same mountains which are referred to as/ 'autad/ meaning the nails of the earth. Probably, it is because mountains are interconnected with each other from underneath and armour- like they have covered the face of the earth so as to counter- balance not only the internal pressure, which is being exerted from within the crust of the earth, but also to counteract the extraordinary gravity power of the moon and its
ebb and tide from outside. Therefore, they are meant to respond to the continuous earth tremors and earth quakes as well as the tensions which are brought about as a result of them, and to pave the way for calm and relaxation on the terrestrial globe for man to live in.
In the meantime, the verse, alluding to the rivers and the springs which are flowing on the earth, declares that there are streams placed therein.
The irrigation system of the earth supported by mountains and the interdependence of the mountains with the streams are noteworthy, for many of the mountains on the earth deposit water in the form of snow within the cracks of their valleys or on their tops. This snow eventually and gradually melts and travels from higher altitude regions to the lower altitude regions owing to the natural law of gravitation. Sometimes also, there are lakes formed at the outskirts of the mountains.
