Tafsir of Ar-Rum 30:25

Surah Ar-Rum (The Romans): Verse 25

Original Text Segment:

لما ذكر من العوارض التي للسماء والأرض بعضها ، ذكر من لوازمها البعض وهي قيامها...

Translation:

When [Allah] mentioned some of the accidents (or contingent properties) pertaining to the heaven and the earth, He then mentioned some of their necessities, which is their standing firm (or establishment).

The earth, due to its heaviness, causes man to wonder at its suspension and non-descent, and the heaven, at its loftiness and stability without pillars. This stability is a necessity. The earth does not leave the place it occupies, nor does the heaven leave its place.

If one argues that they move in place, like a millstone, the rational consensus holds that they remain fixed in their location and do not depart from it. This [stability] is a clear sign (Ayah), because their being in the specific place they occupy, and in the specific state they are in, is possible. Their being in a different place is also permissible. Therefore, it was possible for them to depart from it, but since they did not depart, this indicates a preference for the permissible [state] over the alternative, which can only be due to an active, choosing Agent (Fa'il Mukhtar).

The philosophers claim that the earth's position is natural to it because it is the heaviest of things, and the heavy seeks the center, while the light seeks the periphery. As for the heaven, if it has a location, its being in that location is due to its nature.

We respond by saying, as we have stated repeatedly, that the assertion of "nature" (Tabi'ah) is false. Furthermore, we add this: You [philosophers] agree with us that whatever is possible for one of two similar things is also possible for the other. However, the concave surface of the celestial sphere does not differ in nature from its convex surface. Thus, it is possible for the concave to occupy the place of the convex, which implies departure and cessation [from its current state]. Therefore, departure from the place is possible, especially for the lowest heaven, which, according to your own doctrine, is bounded by directions. As for the earth, cyclical motion could have been possible for it, just as you claim for the heaven. Its stillness and lack of motion are therefore only due to an active, choosing Agent.

In this verse, there are several issues:

Allah mentioned two things from every category:

1. Regarding the Selves (Anfus): He mentioned the creation of pairs (${ \text{خلق لكم} } - "He created for you").
2. Regarding the Horizons (Afaq): He mentioned the heaven and the earth ({ \text{خلق السماوات والارض} } - "He created the heavens and the earth").
3. Necessities of the Self: The difference in tongues and colors.
4. Accidents of the Self: Sleep and seeking sustenance.
5. Accidents of the Horizons: Lightning and rain.
6. Necessities of the Horizons: The standing firm of the heaven and the earth.

One sign is sufficient for acknowledging the truth, but the second one provides confirmation and establishment of the truth. This is why the testimony of two witnesses is considered: the statement of one provides conjecture (Dhann), and the statement of the other provides its reinforcement. This is why Abraham (peace be upon him) said: { \text{بلى ولكن ليطمئن قلبى} } ("Yes, but [I ask] so that my heart may be reassured").

This means "by His word" (i.e., Kun - "Be"), or by His will concerning their standing firm. The Mu'tazila hold that the Command aligns with the Will. We [Ash'aris] hold otherwise, but the dispute concerns the Command related to obligation (Taklif), not the Command related to creation (Takwin). We do not dispute them regarding the fact that { \text{كن} } ("Be"), { \text{كونوا} } ("Be"), and { \text{قلنا يانار كونى} } ("We said, 'O fire, be cool'") align with the Will.

Here, Allah says: { \text{أن تقوم} } ("that they stand firm"), whereas previously He said: { \text{يريكم} } ("He shows you") and did not say { \text{أن يريكم} } ("that He shows you"). Some commentators suggest that an (that) is implied before yurikum, meaning { \text{أن يريكم} }, turning the verb into a verbal noun (Masdar).

This is because the standing firm (قيام) is a non-changing state, so the particle an removes the future tense aspect, making it a Masdar, as the future tense implies renewal (Tajaddud). However, lightning (البرق) is something that renews at specific times, so it was mentioned using the future tense verb without any verbal noun particle.

Allah mentioned six proofs. In four of them, He stated: { \text{إن فى ذلك لايات} } ("Indeed, in that are signs"), but He omitted it in the first proof ({ \text{ومن ءاياته أن خلقكم من تراب} } - "And among His signs is that He created you from dust") and the last proof ({ \text{ومن ءاياته أن تقوم السماء والارض} } - "And among His signs is the standing firm of the heavens and the earth").

Regarding the first omission: This is because what follows it, { \text{ومن ءاياته أن خلق لكم} } ("And among His signs is that He created for you [spouses]"), is also a sign concerning the selves. The creation of the selves and the creation of pairs are of the same category, as we explained. Allah mentioned two items from each category for emphasis through repetition. Thus, when He says { \text{إن فى ذلك لايات} }, it refers back to both.

Regarding the last omission (the standing firm): In the heavenly signs, it was mentioned that they are signs for all people and for those who understand, due to their obviousness. Since the standing firm was obvious at the beginning [of the list], after enumerating all the proofs, it becomes even more obvious. Therefore, He did not differentiate it from the others in this regard. He mentioned what it signifies: His power over Resurrection, saying: { \text{ثم إذا دعاكم دعوة من الارض إذا أنتم تخرجون} } ("Then when He calls you with one call from the earth, behold, you will come forth"). This verse contains further issues:

The meaning, and Allah knows best, is that after He clarifies the perfection of His power through these signs, He informs and teaches you that when He calls the decayed bones to emerge from their graves, they will emerge alive.

The phrase "So-and-so called So-and-so from the mountain" can mean the caller was calling from the mountain (e.g., "O So-and-so, ascend to the mountain!"). Or it can mean the called person was being called to the mountain (e.g., "O So-and-so, descend to the mountain!").

It is clear to the rational person that the call, when issued by Allah, does not originate from the earth. Therefore, it must mean that the called ones (you) are in the earth, and He calls you from it, causing you to emerge.

We have explained that this structure implies suddenness (Mufaja'ah), meaning it will happen instantly by the command "Be!"

Here, He says: { \text{إذا أنتم تخرجون} } ("behold, you will come forth"). But concerning the initial creation of man, He said: { \text{ثم إذا أنتم بشر تنتشرون} } ("Then behold, you are human beings spreading about").

In the initial creation, there is creation, formation, gradual development, and delay until the dust becomes receptive to the spirit, and then the spirit is breathed into it, and behold, he is a human being. However, in the Resurrection, there is no gradual development or delay; there is only a call and an emergence. Therefore, the word Thumma (Then) is not used here.

Verse 26: { \text{وله من فى السماوات والا رض كل له قانتون * وهو الذى يبدأ الخلق ثم يعيده وهو أهون عليه وله المثل الأعلى فى السماوات والا رض وهو العزيز الحكيم } }

Translation:

To Him belongs everyone in the heavens and the earth. All are obedient to Him. He is the One Who originates creation; then He repeats it, and that is easier for Him. To Him belongs the highest similitude in the heavens and the earth. And He is the All-Mighty, the All-Wise.

Tafsir Points on Verse 26:

1. Obedience ({ \text{قانتون} }): This obedience is universal, encompassing both voluntary obedience (believers) and compulsory obedience (the disobedient, through their very existence and submission to natural laws).

2. Originating Creation vs. Repeating It:
   • Originating Creation: This refers to the first creation ex nihilo.
   • Repeating It: This refers to the Resurrection.
   • "And that is easier for Him" ({ \text{وهو أهون عليه} }): This is a refutation of those who doubt the Resurrection. The concept of "easier" is relative to human perception of difficulty. For Allah, there is no difference in ease or difficulty between creating something for the first time and recreating it, as His power is absolute. However, the statement serves to reassure the believers by equating the Resurrection with something that is conceptually less demanding than the initial, unprecedented creation.

3. The Highest Similitude ({ \text{وله المثل الأعلى} }):
   • This means that the most perfect and sublime description, attribute, or example belongs to Allah.
   • This is often interpreted in the context of His attributes (e.g., His knowledge, power, justice) which are perfect and unmatched by any created thing, whether in the heavens or the earth.
   • It also serves as a rebuttal to the polytheists who might try to compare Allah to idols or created beings.

4. The Conclusion: He is the All-Mighty ({ \text{العزيز} }) in His dominion and power, and the All-Wise ({ \text{الحكيم} }$) in His commands and decrees.