وَالسَّماءِ ذاتِ الرَّجعِ

By the resurgent sky.

EXEGESIS

We mentioned earlier that the Arabic term samāʾ (sky) can have different meanings, and here it is no longer referring to outer space but rather the sky of the earth. More specifically, the sky is described as ‘having the quality of rajʿ’ (here translated as resurgent), which comes from rajaʿa, meaning to return to where the origin was.^{‎[1]Raghib, p. 342.} Rain is also called rajʿ, since it is ‘the sky returning what it took from water’.^{‎[2]Raghib, p. 342. Rāzī points out that this rain is not the explicit meaning of rajʿ but a figurative way of referring to rain (Razi, 31/122).}

Here, then, the expression refers to the cyclical nature of the clouds, which rise from the seas and lakes and once again rain down, returning to the earth, hence being termed as ‘having the quality of return’ (dhāt al-rajʿ).^{‎[3]It is reported from Ibn Abbas regarding the verse in question that it means ‘rain after rain’; and from Mujāhid that ‘the clouds rain down and then return (once again) as rain’ – Suyuti, 6/336-337.}

Rajʿ also has the meaning of a pond, streams, and pools of water (ghadīr), either because they are left over from the rain, or because of how the waves and ripples cause the water in such ponds and pools to go back and forth.^{‎[4]Raghib, p. 342.} There is a clever play on words here, as the verse is foreshadowing the next verse which talks about the earth being furrowed, a consequence of the rain and the sky that has the quality of rajʿ, creating puddles and streams in the earth.

If sky is taken in its wider meaning of the whole universe, rajʿ – which literally meant return – could here be referring to returning the universe to its original state (what scientists referred to as the Big Crunch).^{‎[5]Although more recent observations indicate that the expansion of the universe is inexplicably accelerating, leading some to theorise a ‘Big Rip’.} There is possible reference to this in the verse, The day We shall roll up the sky, like the rolling of the scrolls for writings. We will bring it back as We began the first creation (21:104). However, this interpretation does not fit in as well with the next verse, which talks of the earth being cleaved open by the rains.

EXPOSITION

The returning rains and the cycle of water is an essential aspect of human life. Qatādah comments on the verse, saying: ‘[The sky with its rain clouds] returns to the servants [of God] with their sustenance every year. If they did not do this, the people and their cattle would perish.’^{‎[6]Suyuti, 6/337.} Life began from water (21:30), and all life on earth depends on water for its continued existence.

The use of the expression rajʿ, used earlier in the surah to refer to resurrection – Indeed He is able to bring him back (rajʿihi) (verse 8) – immediately evokes in the reader the similarity between rains giving life to the dead earth, and the revival at the time of the resurrection. What was seemingly dead and dormant can once again rise from the earth. God often strikes this example in the Quran: Allah sends down from the sky of [His] provision with which He revives the earth after its death (45:5). Yet in this verse and the one that follows there is no explicit mention of this similarity; only the simple and subtle use of the same word, and thus it is left to the reader to make the connection.

The water implicit in these rains also calls to mind the water (the effusing fluid) from which man was created, which was referred to earlier in this surah.^{‎[7]Qutb, 6/3880.}

There is similarly a connection being built between this verse and the first verse, where both swear by the sky (samāʾ). This second oath once again draws the reader’s attention to the sky, and he is instructed to think about it. By thinking of the vastness of the space above him and the stars, the reader’s mind is reminded of the power of God so that he may think to himself, ‘surely the one who created that can also resurrect me’. The careful selection of words in this verse and the literary skill employed to conjure connections to earlier words and themes, are good examples of the literary prowess of the Quran and how the shorter surahs pack so much meaning in so few words.

REVIEW OF TAFSĪR LITERATURE

It is reported from Ibn Zayd that the verse means the orbital motion of the heavenly bodies, the sun, the moon, and the planets.^{‎[8]Muhit, 10/452.} We might try to build upon this interpretation by saying these movements and cycles are thus symbolic of man’s cycle of life; however, this is a cumbersome interpretation and it also does not fit very well with the next verse which speaks of the cleaving of the earth.

It has also been suggested that the verse speaks of angels who come and go while performing their duties.^{‎[9]Muhit, 10/453; or because the angels return with the actions of mankind – Alusi, 15/311.} In this case, the word samāʾ would not be referring to the earth’s atmosphere, but rather the metaphysical realm. Although this could be linked to the earlier mention of guardian angels, it does not fit in as well with the immediate context, as the next verse speaks of the earth, meaning that samāʾ in this verse is most likely referring to the earth’s atmosphere.

Tabatabai connects resurgence to the beginning of the surah and the theme of stars, saying it means the cycle of day and night that is visible in the sky, when the sun sets and the stars come out, and the sun rises once more causing them to disappear.^{‎[10] Mizan, 20/260-261.} Although this opinion also connects with an earlier theme and is a valid and possible interpretation, what we mentioned already concerning this verse (that it refers to rain) seems more appropriate in the immediate context of the verse and its neighbouring passages that speak of resurrection.

Tustarī comments that even though the apparent meaning of the verse is rain, the inner meaning of it is referring to the heart, which constantly returns to the higher realm in repentance.^{‎[11] Tustari, p. 191.} Although this is nicely connected to the earlier discussion about the day when the secrets of the heart and soul are examined and our inner intentions are laid bare, it should not be considered the intended meaning of the verse, but rather a personal understanding of Tustarī that requires us to understand the word samāʾ (sky) to be a metaphor for the heart, something that is not warranted by the language nor the context of the verse.

In any case, a verse may have more than one layer of meaning, and the opinions mentioned are not necessarily mutually exclusive to what was mentioned. These various meanings may simply be layers within layers of meaning. It is in fact these layers of meaning that emphasise the theme of mystery and the command of So let man consider (verse 5).

INSIGHTS FROM OTHER TRADITIONS

1. As the rain and the snow come down from heaven, and do not return to it without watering the earth and making it bud and flourish, so that it yields seed for the sower and bread for the eater.^{‎[12] Isaiah 55:10.}
2. He who made the Pleiades and Orion, and turns deep darkness into the morning and darkens the day into night, who calls for the waters of the sea and pours them out on the surface of the earth, the Lord is his name.^{‎[13] Amos 5:8.}

[1] Raghib, p. 342.
[2] Raghib, p. 342. Rāzī points out that this rain is not the explicit meaning of rajʿ but a figurative way of referring to rain (Razi, 31/122).
[3] It is reported from Ibn Abbas regarding the verse in question that it means ‘rain after rain’; and from Mujāhid that ‘the clouds rain down and then return [once again] as rain’ – Suyuti, 6/336-337.
[4] Raghib, p. 342.
[5] Although more recent observations indicate that the expansion of the universe is inexplicably accelerating, leading some to theorise a ‘Big Rip’.
[6] Suyuti, 6/337.
[7] Qutb, 6/3880.
[8] Muhit, 10/452.
[9] Muhit, 10/453; or because the angels return with the actions of mankind – Alusi, 15/311.
[10] Mizan, 20/260-261.
[11] Tustari, p. 191.
[12] Isaiah 55:10.
[13] Amos 5:8.