Tafsir of Ar-Rahman 55:19

Surah Ar-Rahman (The Most Merciful) - Verse 19

مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ (He has set free the two seas meeting together.)

The First Issue: Connection to the Preceding Verses

When Allah mentioned the East and the West (the rising and setting places of the sun), which involve movement in the celestial sphere (the orbit), it was appropriate to mention the two seas. This is because the sun and the moon travel in orbits just as a person travels in the sea, as stated: {And each [celestial body] is swimming in an orbit} (Al-Anbiya: 33).

Thus, mentioning the two seas follows the mention of the two horizons. Furthermore, the East and West imply the sea, as the land and sea are encompassed between the East and the West. Since the land was already mentioned in the verse {And the earth He has put down} (Ar-Rahman: 10), this verse mentions what had not yet been mentioned (the sea).

The Second Issue: The Meaning of Maraja

If maraja (مرج) is transitive, it means mixing or something close to it. How then did Allah say {from a mixture of fire} (mārij min nār) (Ar-Rahman: 15) and not mamrūj (ممروج)?

We reply: Maraja (مرج) can be transitive, but maraja (مَرَج) with a kasra on the rā’ is intransitive. Mārij (الْمَارِج) and Marīj (الْمَرِيج) come from maraja yamruju (مرج يمرج), like fariha yafrahu (فرح يفرح). The origin of a verb is often inherent (intransitive), and the inherent form is usually intransitive. However, the transitive form retains the implication of the inherent action in many contexts.

The Third Issue: The Two Seas

There are several interpretations regarding the "two seas":

1. The Sea of Heaven and the Sea of Earth.
2. The Sweet Water Sea and the Salty Sea. This is supported by Allah’s statement: {And the two seas are not equal; one is fresh, palatable, and sweet, and the other is salty and bitter} (Fatir: 12). This view is considered the soundest and most apparent.
3. A comprehensive view: Based on the mention of the two horizons and the repetition of {Which then will you deny?} (referring to the two types), this could indicate the two encompassing categories: the Sea of Heaven and the Sea of Earth, and the Sweet Sea and the Salty Sea.
4. The physical structure of the Earth: Allah created seas on Earth that surround the land and some of its islands, and a vast Ocean surrounding the Earth, with the air surrounding that Ocean, as stated by proponents of natural philosophy (‘ilm al-hay’a) and supported by famous reports. These inland seas connect to the surrounding Ocean. By His grace, neither of these seas overflows the land or covers it completely, allowing the Earth to remain prominent for human habitation.

When observing the Earth's situation, natural philosophers become perplexed. Their principle dictates that the Earth's nature requires it to be at the center, with water surrounding it on all sides. If asked how the Earth emerged from the water without sinking, they claim it is due to the seas being drawn to one side. If asked why they were drawn, the intelligent person refers the cause to the Will and Decree of Allah. The foolish person attributes it to the influence of the stars and their configurations, leading to endless, contradictory explanations. Ultimately, if pressed on why the stellar configurations caused cold in one part of the Earth and not another, they become like the one described: {Then the disbeliever was struck dumb} (Al-Baqarah: 258), and they must return to the truth if Allah guides them.

The Fourth Issue: The Purpose of Saying Yaltqiyān (Meeting)

If maraja means mixing, what is the benefit of saying {meeting together} (yaltqiyān)?

We reply: Allah saying {He has set free the two seas meeting together} means He sent one into the other, and they are in a state where they are supposed to meet or mix according to their nature. However, Allah prevents them from doing what their nature dictates.

In this interpretation, yaltqiyān is a ḥāl (a circumstantial adverb) describing the two seas. Alternatively, one could posit a hidden phrase: "[He left them] so they continue to meet until now without mixing."

• On the first interpretation (they are meeting): The benefit is demonstrating Power in providing benefit. When the two waters are sent toward each other, their nature (created by Allah) dictates flowing and meeting. Preventing them by a barrier (barzakh), which is an act of Allah's Power, is a stronger demonstration of Power than if they were not in a state where they were meant to meet.
  • This also hints at a philosophical point: The wise agree that water occupies a single space, and its parts are drawn to each other, like mercury. However, the true philosophers attribute this attraction to Allah's execution of it, whereas the naturalists who claim wisdom (but are not guided by Allah) attribute it to the water's inherent nature. Therefore, saying {meeting together} implies that their natural state is to occupy one space, yet they remain in distinct spaces—this is proof of Divine Power and Choice.
• On the second interpretation (they are meeting but not mixing): The benefit is demonstrating the Power to prevent mixing. When the two waters meet, they do not immediately blend; they remain for a short time (like hot water dipped into cold water, which won't mix instantly if the immersion is brief). But if the proximity continues, mixing must occur. Thus, Allah saying {He has set free the two seas meeting together} implies He let them go so they meet but do not mix, which is due to Allah's Power.

Then Allah Almighty said:

بَيْنَهُمَا بَرْزَخٌ لَّا يَبْغِيَانِ (Between them is a barrier [barzakh] they do not transgress.)

This points to what we mentioned: preventing them from following their natural course. The barzakh (barrier) is the Power of Allah in one part, and by the Power of Allah in the rest. Sometimes the barrier between the two seas is a tangible, earthly barrier, and sometimes it is not.

Regarding {they do not transgress} (lā yabghiyān):

1. From baghy (injustice): Neither one oppresses the other. This contradicts the naturalists who claim the two waters are essentially one substance. Allah clarifies that they do not commit this transgression.
2. From baghy (seeking/demanding): They do not seek anything. In this sense, there is another nuance: yabghiyān has no specific object. It clarifies that they do not transgress in their essence, nor do they seek anything at all, unlike what naturalists claim—that water seeks movement from one place to another.

Then Allah Almighty said:

يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَالْمَرْجَانُ (From them both come forth pearl and coral.)

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the favors of your Lord will you both deny?)