َ وَمَا أُبَرِّئُ 558 الرعد
المر تِلْكَ آيَاتُ الْكِتَابِ وَالَّذِي أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ الْحَقُّ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يُؤْمِنُونَ ﴿۱﴾ لَّهُ الَّذِي رَفَعَ السَّمَاوَاتِ بِغَيْرِ عَمَدٍ تَرَوْنَهَا ثُمَّ اسْتَوَى عَلَى الْعَرْشِ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ كُلٌّ يَجْرِي لِأَجَلٍ مُسَمًّى يُدَبِّرُ الْأَمْرَ يُفَصِّلُ الْآيَاتِ لَعَلَّكُمْ بِلِقَاءِ رَبِّكُمْ تُوقِنُونَ ﴿۲﴾
﴾1﴿ Alif-Laaam-Meeem-Raa; tilka Aayaatul Kitaab; wallazee unzila ilaika mir Rabbikal haqqu wa laakinna aksaran naasi laa yu'minoon
﴾2﴿ Allaahul lazee raf'as samaawaati bighairi 'amadin tarawnahaa summas tawaa 'alal 'Arshi wa sakhkharash shamsa walqamara kulluny yajree li ajalim musammaa; yudabbirul amra yufassilil Aayaati la'allakum biliqaaa'i Rabbikum tooqinoon
﴾1﴿ Alif, Lam, Ra. These are the verses of the great Book. And what has been revealed to you from your Lord is the truth, but most people do not believe
﴾2﴿ Allah is the One who raised the heavens without pillars that you see, then He established Himself above the Throne and subjected the sun and the moon, each running for an appointed term. He manages all affairs and explains the signs in detail so that you may be certain of the meeting with your Lord
In this surah, there is a difference of opinion regarding whether it is Makki or Madani. The preferred opinion is that this surah is Makki -
Relevancy: The relation between this surah and Surah Yusuf is that in Surah Yusuf, the issue of monotheism (Tawhid) is established through textual (narrative) evidence. In this surah, rational arguments and examples are mentioned. Additionally, while Surah Yusuf focuses on proving the truthfulness of the Messenger, this surah addresses and responds to objections and doubts.
Claim of this surah:
The claim of this Surah is two: The first claim is to establish monotheism (Tawheed) through five methods: The first method is refuting four types of polytheism: polytheism in knowledge, worship, and supplication. This is addressed in thirteen verses, The second method involves detailed rational arguments, also presented in thirteen verses. The third method is mentioning the beautiful names of Allah (Asma' al-Husna), again in thirteen instances without repetition. The fourth method uses five examples. The fifth method contrasts the attributes of monotheists and polytheists, mentioning ten attributes of monotheists and three attributes of polytheists, totaling thirteen as well. The second claim is to establish the Prophethood of the Messenger of Allah (peace and blessings be upon him) by addressing six objections with evidence from Allah Himself and the People of the Book.
Summary of the surah:
This Surah is divided into six sections. The first section extends up to the seventh verse. In this section, there are admonitions: The first admonition is regarding the denial of resurrection, mentioned in the fifth verse. The second admonition is about hastening punishment.
The third admonition addresses doubting the Messenger of Allah (peace and blessings be upon him) by demanding miracles from him.
In this verse, encouragement toward the Qur'an is presented in three ways: The miracle of the Qur'an through the mention of the disconnected letters (Muqatta'at), highlighting its unique and unparalleled nature. The statement "These are the verses of the Book" (تِلْكَ آيَاتُ الْكِتَابِ), where "the Book" refers to a complete and magnificent scripture, emphasizing its grandeur and significance.
The judgment of its truthfulness, affirming the Qur'an as a source of ultimate truth and guidance.
Since disbelief in the Quran stems from associating partners with Allah (shirk), this verse presents rational arguments to refute shirk. In this verse, the first rational argument is provided, and five aspects of Allah's power are mentioned—all of which pertain to the celestial order. (بِغَيْرِ عَمَدٍ تَرَوْنَهَا) has two interpretations:
The heavens are elevated without any pillars—you see the heavens and they have no pillars. The heavens are elevated by means of pillars that are invisible to you—there are pillars, but you cannot see them. However, the first interpretation is correct. (ثُمَّ اسْتَوَى عَلَى الْعَرْشِ) refers to Allah's rising above the Throne in its true meaning, without likening or comparing Him to creation, and without knowing its exact nature. Interpreting it metaphorically is prohibited. (لِأَجَلٍ مُسَمًّى) refers to the end of the world. (يُدَبِّرُ الْأَمْرَ) means that after elevating the heavens and establishing His authority, Allah did not delegate the management of affairs to anyone else. (يُفَصِّلُ الْآيَاتِ) refers to the signs and arguments that prove Allah's oneness and complete power. (لَعَلَّكُمْ) indicates that these signs not only affirm Allah's oneness but also serve as evidence for resurrection after death.