Surah ar-Rahman (The Most Merciful ) 55 : 18

Overview

(Verses 6 - 18)

Submissive Universe

"The stars and the trees prostrate themselves [before Him]." (Verse 6) The last reference was to the accurate measure observed in the structure of the great universe. Now the reference is to what direction the universe follows. This brief statement contains a highly inspiring reference to an enlightening and fundamental truth.

There is a bond of worship and submission between this universe and its Creator and Originator, God Almighty. The stars and the trees are two examples of creatures that live in the universe. They give a clear idea of the direction the universe follows. Commentators have different views about the meaning of the word najm, or star, which occurs in this verse, with some saying that it refers to the stars in the sky, while others claim that it refers to plants that do not stand erect like trees. Whichever interpretation we take the point this verse stresses is the same, identifying the bond between the universe and its Creator. The universe is a living creature with a soul that differs in degree and nature from one creature to another, but its essence remains the same.

Long ago, the human heart realized this fact about the universe and its soul. This realization is based on the sensitive quality God gave it. This fact, however, became blurred every time man tried to capture it with his mind, in the light of his own experience. Man, however, has recently been able to recognize the unity of the structure of the universe, but he remains far from understanding the nature of the universe's living soul. Scientists tend to believe that the atom is the unit of the universe, and that the atom is essentially radiation. They also believe that movement is the characteristic common to everything in the universe. It is pertinent to ask, then, what goal does the universe try to achieve?

The Qur'an says that every apparent step of the universe, which is in essence an expression of its spirit, looks up to its Originator. This is stated in numerous verses of the Qur'an, such as the one we are discussing: "The stars and the trees prostrate themselves [before Him]." (Verse 6) Two other such verses expressing the same idea are as follows: "The seven heavens extol His limitless glory, as does the earth, and all who dwell in them. Indeed every single thing extols His glory and praise, but you cannot understand their praises." (17: 44) "Are you not aware that it is God whose limitless glory all creatures that are in the heavens and earth extol, even the birds as they spread out their wings? Each of them knows how to pray to Him and to glorify Him." (24: 41) To contemplate this truth and observe the universe as it worships and glorifies its Lord gives our hearts a special type of comfort and pleasure. We feel a mutual sympathy with everything around us as all looks up to the Lord, the Creator of all. We feel that we are in a friendly universe where everything and all creatures have the same aim. This is a feeling with far reaching and profound effects.

"He has raised the skies high, and has set the balance, so that you may not exceed the balance. Weigh, therefore, with justice and do not fall short in the balance." (Verses 7-9) The reference to the skies is intended, like all other references in the Qur'an to the two immediate aspects of the universe, to awaken minds and hearts that have become oblivious to the wonders around them, because of long familiarity. These minds and hearts should look at the universe, appreciate its wonderful beauty, harmony and coordination, and glorify the One who initiated all.
 
Whatever is meant by the skies, the reference to them lifts our sight to the great space above us, which appears without boundaries, and in which float trillions of huge celestial bodies, yet no collision occurs between them, either individually or in clusters. A cluster may include as many as a billion stars, as in the galaxy which includes our own solar system. Our sun has a diameter of 2.3 million kilometers, yet within our galaxy there are many smaller stars and many that are larger by thousands of times. All these stars and clusters of stars and planets move in space at frightening speeds, but in the great space above they are no more than particles floating far apart from each other.

Along with raising the sky high, God has 'set the balance' of truth. This is well established so as to define the values of things, events and people. Thus, values are measured by the balance of truth, not according to different, ignorant desires or personal preferences. Moreover, this balance is set within human nature and in the divine message advocated by all God's messengers and defined in the Qur'an. He has set the balance, "so that you may not exceed the balance," going too high or too low. "Weigh, therefore, with justice and do not fall short in the balance," so as to ensure justice to all in all situations.

Thus, the truth on earth and in human life relates to the universe and its structure. It relates to the sky in its abstract significance that points to the source of revelation, and in its physical significance as a manifestation of God's infinite power. The two meanings converge to add further inspiration.

"He has laid the earth for His creatures, with all its fruits, its palm trees with sheathed clusters, its husked grain and its sweet-smelling plants." (Verses 10-12) Because we have lived on earth for so long, and we are well familiar with all that is on it, we do not feel the significance of its being `laid' for God's creatures, and to enable us to function so comfortably. Therefore, we do not feel the great significance of the stability of the earth and how much grace God has bestowed on us by such stability unless a volcano erupts or an earthquake occurs, filling us with fear. Only at such times do we fully appreciate God's grace in making the earth stable.

Yet people should remember this truth at every moment. They should remember that this planet where they feel so secure is no more than to suit. Therefore, when God reminds humans and jinn of His favour of having created them, He is referring to a blessing that is beyond comprehension.

God — all glory belongs to Him — then states the substances used for creating humans and jinn. These are also created by God. Man is created from clay that has dried and gives a sound when beaten with a stick or the human hand. The verse may refer to a stage in the process of creation from dust or clay, or it may simply be a reference to the fact that man and the earth are made of the same material.

Modern science has proven that the human body contains the same elements as the earth, including carbon, oxygen, hydrogen, phosphorus, sulphur, nitrogen, calcium, potassium, sodium, chlorine, magnesium, iron, manganese, copper, iodine, fluorine, cobalt, zinc, silicon and aluminum. These are the same elements that form dust. Their proportions differ from one person to another. Needless to say, they differ in man from dust. Yet they are the same elements.'

What science has proven should not be taken as the ultimate interpretation of the Qur'anic text. The fact to which the Qur'an refers may mean what has been scientifically proven, or it may mean something totally different. It may refer to another of the numerous aspects that endorse the meaning of man's creation out of dust, or wet or dry clay.

We stress, most emphatically, that we must not limit the meaning of a Qur'anic text to a scientific discovery that admits the possibility of error, or the possibility of change with human progress. Some scholars with sincere intentions try to highlight that Qur'anic statements give identical import to scientific discoveries, proven or still under observation. They cite this as a proof of the miraculous nature of the Qur'an. What we say is that the Qur'an is miraculous, whether its statements are confirmed by scientific discoveries or not. What the Qur'an says is broader in scope than what science says at any one time. Scientific discoveries are always subject to amendment and change, and sometimes they are proven erroneous. We can certainly use science to broaden our understanding of Qur'anic texts, whenever it explains some aspects of the wonders pertaining to man and the universe. We must not, however, say that a certain Qur'anic text refers only to a particular scientific discovery. All that we can say is that the scientific discovery may be part of what the Qur'anic text refers to.

As for the creation of the jinn from raging flames of fire, this is something beyond human knowledge. The only source on this is the Qur'an, given by God who knows what He has created. The fire is described here as marij, which means lit and moving like flames in a windy place. The jinn have been given the ability to live on this earth, together with man. However, we do not know how the jinn live. What is certain, though, is that they are also addressed by the Qur'an; it is as much a message to them as it is to man. We explained this in Volume XV, when discussing the verse that says: "We sent to you a group of jinn to listen to the Qur'an. When they heard it, they said to one another, 'Listen in silence!' When the recitation ended, they returned to their people to warn them." (46: 29) This is also confirmed in this surah.

The address here is to both jinn and humans, reminding both of God's blessing in their creation out of their respective origins. This is the central blessing, which brings with it all other blessings. Therefore, it is followed by the comment that signifies putting their testimony on record: "Which, then, of your Lord's blessings do you both deny?" (Verse 16) Needless to say, denial is pointless.

"He is the Lord of the two risings and the Lord of the two settings. Which, then, of your Lord's blessings do you both deny?" (Verses 17-18) This reference fills our hearts with great feelings of God's presence, wherever we turn or move, and wherever we look on the wide horizon. Wherever something rises or sets, there is God, the Lord of all, the Sovereign who extends His light and guidance to all. The two risings and two settings may refer to the rising and setting of the sun and the moon, considering that both have already been mentioned in the surah as part of God's blessings. The verse may also be understood as a reference to the two different positions of sunrise and sunset in summer and winter respectively.

Be that as it may, the import of this reference is more worthy of attention. It points to the fact that God's hand controls stars, planets and everything else in the universe. His Lordship is seen more clearly on the horizon. When we contemplate universal phenomena and look at the stars rising and setting, our hearts, minds and souls are filled with greater reassurance.

God's Lordship of the two risings and the two settings reflects some of His blessings. Hence, the comment familiar in this surah is repeated: "Which, then, of your Lord's blessings do you both deny?" (Verse 18) The two risings and settings are not only signs pointing to God, but are also part of His blessings granted to humans and jinn. They bring much good to all inhabitants of the earth. We see how life begins with the sun rising. It certainly also needs the sunset. Should either one of them, or both, suffer some dysfunction, life itself would be disrupted.