Al-Raʿd
The aim of this chapter is to demonstrate the truth of what was revealed to the Prophet of the Book and to show that it is a mark of his messengership. Furthermore, it aims to reject the argument made by the Prophet’s opponents, ‘Why has not some sign been sent down to him from his Lord?’ (), which they utter while they turn their backs on the Qurʾan and do not count it as a sign. Therefore, the Prophet should not pay any attention to it, nor should they voice it.
This is highlighted by the chapter’s opening, which begins with the phrase, That which has been sent down to you from your Lord is the truth, but most people do not believe. It is also highlighted by its conclusion, which reads, The faithless say, ‘You have not been sent.’ Say, ‘Allah suffices as a witness between me and you, and he who possesses the knowledge of the Book’ (), and by the repetition of their statement, ‘Why has not some sign been sent down to him from his Lord?’ ( and ).
The essence of these verse’s message to the Prophet is that this Qurʾan, which was revealed to you, is pure truth untainted by any kind of falsehood. The call to believe in God’s oneness, which is demonstrated by the signs of the universe such as the raising of the heavens, the spreading of the earth, the harnessing of the sun and the moon, and all the miraculous features of His divine management and extraordinary control that are contained within it.
The truth of his call is also demonstrated by the accounts of past nations and what befell them. Their messengers came to them with clear signs, but they disbelieved and denied, so God punished them for their sins. This is what this Book contains, and it is a sign demonstrating the truth of the Prophetic message.
The Prophet is told to ignore the repeated refrain of his opponents, ‘Why has not some sign been sent down to him from his Lord?,’ which is a subtle dig at the Qurʾan by them, for the following reasons: First, you are only a warner and have no control over the matter to make such a demand of you. Second, guidance and misguidance are not, as they claim, within the power of God’s signs, such that they can hope to be guided by a sign they demanded. Rather, the matter is up to God Almighty. He misguides whom He wills and guides whom He wills according to a system founded on His wisdom. As for their statement, ‘You have not been sent,’ God’s testimony in His speech to your messengership and the evidence of the true knowledge contained in your revelation should suffice as proof for you that they are wrong.
Some of the manifest truths contained in this chapter of the Qurʾan are found in the verse, He sends down water from the sky … (), His statement, Look! The hearts find rest in Allah’s remembrance! (), and His statement, Allah effaces and confirms whatever He wishes and with Him is the Mother Book (), and His statement, yet all devising belongs to Allah ().
The chapter is entirely Meccan in provenance, as indicated by the context of its verses and the contents thereof. Some have reported that it is Meccan except for the last verse, which was revealed in Medina about ʿAbd Allāh bin Salām. This view has been attributed to al-Kalbī and Muqātil, but it is refuted by the fact that the conclusion of the chapter closely corresponds with its opening verse, That which has been sent down to you from your Lord is the truth (), and must therefore have originated in the same context as it.
Some have said that the entire chapter is Medinan, except for two verses, those being, If only it were a Qurʾan whereby the mountains could be moved … () and the verse immediately after it. This view has been attributed to al-Ḥasan, ʿIkrima, and Qatāda. However, this is refuted by the context of the verses and their contents, as these do not correspond with the circumstances in Medina after the Emigration.
It has also been said that the Medinan part of the chapter is God’s statement, The faithless will continue to be visited by catastrophes because of their doings … () and the rest is Meccan. Proponents of this view argue say that this verse matches the context of the early state of Islam after the migration but before the conquest of Mecca. The erroneousness of this view will become clear when we discuss the verse in full, below.
This is the ʿAllāmah's introduction to the sūrah, from the opening of the commentary.