Tafsir of Ar-Ra'd 13:15

Surah Ar-Ra'd (13:15) - "And to Allah prostrates whosoever is in the heavens and the earth..."

It should be noted that there are two main interpretations regarding the meaning of this prostration (Sujud):

This interpretation holds that the intended meaning is the physical act of placing the forehead on the ground. Under this view, there are two possibilities:

1. Specific Meaning: Although the wording is general, the intent is specific to the believers. Some believers prostrate to Allah willingly, with ease and enthusiasm. Other Muslims prostrate out of reluctance or difficulty, yet they compel themselves to perform this act of obedience whether they like it or not.
2. General Meaning: The wording is general, and the intent is also general. This raises a problem: not everyone in the heavens and the earth prostrates to Allah. Angels prostrate, and believers among Jinn and humankind prostrate. As for the disbelievers, they do not prostrate.

The response to this problem is twofold:

1. The phrase, "And to Allah prostrates whosoever is in the heavens and the earth," means that it is obligatory (wajib) for everyone in the heavens and the earth to prostrate to Allah. The occurrence (the verb "prostrates") is used to signify the obligation.
2. The meaning of "prostration" here is veneration (Ta'zim) and acknowledgment of servitude (I'tiraf bil-'Ubudiyyah). Everyone in the heavens and the earth acknowledges their servitude to Allah, as stated: "And if you ask them, 'Who created the heavens and the earth?' they will surely say, 'Allah'" (Luqman: 25).

This interpretation holds that prostration means submission (Inqiyad), humility (Khudhu'), and non-resistance (Adam al-Imtina'). Every being in the heavens and the earth is prostrating in this sense because the power and will of Allah are effective over all things.

The detailed explanation is that anything other than the Truth (Allah) is possible (mumkin) in its essence. A being that is possible in its essence has a nature capable of both existence and non-existence equally. Such a being cannot have its existence favored over its non-existence (or vice versa) except through the influence of an existing agent. Therefore, the existence of everything besides Allah is due to His creation, and the non-existence of everything else is due to His causing it to cease. His influence is effective over all contingent beings in both creation and annihilation. This is the meaning of prostration: humility, submission, and obedience.

This meaning is supported by similar verses, such as: "To Him belongs whatever is in the heavens and the earth. All are obedient to Him" (Al-Baqarah: 116), and "And to Allah submits, willingly or unwillingly, whatever is in the heavens and the earth" (Aal 'Imran: 83).

This refers to the events (Hawaadith) that occur:

• Some events are those toward which nature inclines, such as life and wealth.
• Others are those from which nature recoils, such as death, poverty, blindness, grief, infirmity, and all types of disliked things.

All of these occur by His decree, predestination, formation, and creation. No one has the power to resist or repel them.

There are two opinions concerning the prostration of shadows:

1. Physical Prostration of Shadows: The commentators state that every person, whether believer or disbeliever, has a shadow that prostrates to Allah. Mujahid said: The believer's shadow prostrates willingly, while the disbeliever's shadow prostrates unwillingly. Al-Zajjaj mentioned in interpretation that the disbeliever prostrates to other than Allah, but his shadow prostrates to Allah. Based on this, Ibn al-Anbari suggested that it is not far-fetched that Allah created intellects and understandings for the shadows by which they prostrate and humble themselves, just as Allah gave understanding to the mountains, leading them to glorify Him, and manifesting the effect of His Divine Manifestation upon them, as stated: "But when his Lord revealed His light to the mountain, He made it level" (Al-A'raf: 143).

2. Metaphorical Prostration of Shadows: The intended meaning of the shadows' prostration is their movement—their lengthening and shortening due to the sun's descent and ascent. They are submissive in their length, shortness, and lateral movement. The morning and evening were specified because shadows are longest and most pronounced during these two times.