Overview - Surah 13: ar-Ra`d (The Thunder )

Overview (Verse 2)

Scenes of Magnificent Splendour

The sūrah’s opening sums up its theme, and points out all the issues that it discusses. It moves on to show some aspects of God’s unlimited power and some of the spectacular aspects in the universe which indicate God’s wisdom and elaborate planning. They clearly indicate that such wisdom requires that there should be revelation to put the issues clearly to human beings, and resurrection so that people are made to account for their deeds. God’s infinite power means that He can resurrect people so that they return to Him, the Creator who has originated them and originated the universe before them.

The superb, divine paintbrush begins to draw some of the great universal images, touching on the heavens and on the earth, and a few aspects of the world we live in and life itself. It then wonders at those who deny resurrection, having looked at these great signs. Such people even hasten the infliction of God’s punishment on themselves, demanding, at the same time, that other signs are given to them: “It is God who raised the heavens without any support that you could see, and established Himself on the Throne. And He it is who has made the sun and the moon subservient [to His laws], each pursuing its course for a set term. He ordains all things. He makes plain His revelations so that you may firmly believe that you will certainly be meeting your Lord.” (Verse 2)

The heavens, or the skies, whatever they indicate to people in different ages, are there to be seen by all. They provide an infinite expanse which strikes us with awe should we contemplate them for even a short while. They are elevated, ‘raised without support’, exposed so that we can see them. This is the first spectacle of the universe to raise human consciousness. For man immediately realizes that no one can raise the heavens without support, or even with support, except God. The most that people themselves can raise, with or without support, are simply the buildings that we erect for our purposes. We then speak of the skill, mastery, artistic touches and the perfection that go into raising such buildings, heedless of the heavens above us, raised without support, and the great power and perfection that lies behind their creation. It is impossible for human beings even to imagine such power and perfection.

The sūrah then moves from this awesome scene to the world that lies beyond the reach of human perception: “And established Himself on the Throne.” (Verse 2) If the heavens are high and great, then the Throne is higher and infinitely greater. This is indeed the ultimate height, drawn in the usual manner of the Qur’ān to demonstrate relative dimensions to enable human beings to understand. This is another stroke from the same remarkable paintbrush. It adds a dimension of absolute height next to the heights we see.

The sūrah then moves to the concept of making the sun and the moon subservient. The great height that people see, with all its exhilarating beauty and breathtaking greatness, is all subservient to the will of God, the Great, the Almighty.

We would like to pause a little here to reflect on the parallels drawn in this scene. We see a great height in our visible world contrasted to a height in the world beyond. We also find an exaltation that is associated with height, contrasted with the notion of subservience to God’s will. We also see the sun and the moon providing contrast in kind and time: one is a star shining during the day and the other a planet showing its beauty at night.

We move on to find that exaltation and subservience are coupled with God’s elaborate planning and wisdom: “He it is who has made the sun and the moon subservient [to His laws], each pursuing its course for a set term.” (Verse 2) There are definite limits and well-defined laws that apply to the sun and the moon as they move in their annual and daily courses, and as they follow their respective orbits, not moving an inch beyond them. Indeed the sun and the moon continue to pursue their courses to a time limit that has been appointed by God.

“He ordains all things.” (Verse 2) All matters are ordained according to elaborate planning which includes the subservience of the sun and the moon. This planning applies to the entire universe with all its celestial bodies that pursue their courses for a definite time. There can be no denial of the greatness of this planning and the great wisdom that lies behind it.

It is part of His planning that “He makes plain His revelations.” (Verse 2) The term used in the Qur’ān for ‘revelations’, āyāt, also means ‘signs’. Thus He bestows His revelations and places His signs in their perfect order, showing each at the right time and for a definite purpose, “so that you may firmly believe that you will certainly be meeting your Lord “ (Verse 2) When you see these signs clearly pointing to the truth of creation, indicating also what lies beyond them of great signs in the universe, all created by God, and described plainly and clearly in the Qur’ān, in a way which speaks volumes of God’s ability and elaborate planning, you will begin to think that your return to the Creator after this first life is inevitable. It is then that the deeds of human beings will be assessed and their reward determined. That is part of the planning that is absolutely perfect and wise.

Overview (Verse 2)

Scenes of Magnificent Splendour

The sūrah’s opening sums up its theme, and points out all the issues that it discusses. It moves on to show some aspects of God’s unlimited power and some of the spectacular aspects in the universe which indicate God’s wisdom and elaborate planning. They clearly indicate that such wisdom requires that there should be revelation to put the issues clearly to human beings, and resurrection so that people are made to account for their deeds. God’s infinite power means that He can resurrect people so that they return to Him, the Creator who has originated them and originated the universe before them.

The superb, divine paintbrush begins to draw some of the great universal images, touching on the heavens and on the earth, and a few aspects of the world we live in and life itself. It then wonders at those who deny resurrection, having looked at these great signs. Such people even hasten the infliction of God’s punishment on themselves, demanding, at the same time, that other signs are given to them: “It is God who raised the heavens without any support that you could see, and established Himself on the Throne. And He it is who has made the sun and the moon subservient [to His laws], each pursuing its course for a set term. He ordains all things. He makes plain His revelations so that you may firmly believe that you will certainly be meeting your Lord.” (Verse 2)

The heavens, or the skies, whatever they indicate to people in different ages, are there to be seen by all. They provide an infinite expanse which strikes us with awe should we contemplate them for even a short while. They are elevated, ‘raised without support’, exposed so that we can see them. This is the first spectacle of the universe to raise human consciousness. For man immediately realizes that no one can raise the heavens without support, or even with support, except God. The most that people themselves can raise, with or without support, are simply the buildings that we erect for our purposes. We then speak of the skill, mastery, artistic touches and the perfection that go into raising such buildings, heedless of the heavens above us, raised without support, and the great power and perfection that lies behind their creation. It is impossible for human beings even to imagine such power and perfection.

The sūrah then moves from this awesome scene to the world that lies beyond the reach of human perception: “And established Himself on the Throne.” (Verse 2) If the heavens are high and great, then the Throne is higher and infinitely greater. This is indeed the ultimate height, drawn in the usual manner of the Qur’ān to demonstrate relative dimensions to enable human beings to understand. This is another stroke from the same remarkable paintbrush. It adds a dimension of absolute height next to the heights we see.

The sūrah then moves to the concept of making the sun and the moon subservient. The great height that people see, with all its exhilarating beauty and breathtaking greatness, is all subservient to the will of God, the Great, the Almighty.

We would like to pause a little here to reflect on the parallels drawn in this scene. We see a great height in our visible world contrasted to a height in the world beyond. We also find an exaltation that is associated with height, contrasted with the notion of subservience to God’s will. We also see the sun and the moon providing contrast in kind and time: one is a star shining during the day and the other a planet showing its beauty at night.

We move on to find that exaltation and subservience are coupled with God’s elaborate planning and wisdom: “He it is who has made the sun and the moon subservient [to His laws], each pursuing its course for a set term.” (Verse 2) There are definite limits and well-defined laws that apply to the sun and the moon as they move in their annual and daily courses, and as they follow their respective orbits, not moving an inch beyond them. Indeed the sun and the moon continue to pursue their courses to a time limit that has been appointed by God.

“He ordains all things.” (Verse 2) All matters are ordained according to elaborate planning which includes the subservience of the sun and the moon. This planning applies to the entire universe with all its celestial bodies that pursue their courses for a definite time. There can be no denial of the greatness of this planning and the great wisdom that lies behind it.

It is part of His planning that “He makes plain His revelations.” (Verse 2) The term used in the Qur’ān for ‘revelations’, āyāt, also means ‘signs’. Thus He bestows His revelations and places His signs in their perfect order, showing each at the right time and for a definite purpose, “so that you may firmly believe that you will certainly be meeting your Lord “ (Verse 2) When you see these signs clearly pointing to the truth of creation, indicating also what lies beyond them of great signs in the universe, all created by God, and described plainly and clearly in the Qur’ān, in a way which speaks volumes of God’s ability and elaborate planning, you will begin to think that your return to the Creator after this first life is inevitable. It is then that the deeds of human beings will be assessed and their reward determined. That is part of the planning that is absolutely perfect and wise.