What is the meaning of two east and two west in Surah Rahman

Sources

• ✓ 55:17 · Ar-Rahmaan

  55:17 · Muhammad Marmaduke Pickthall

  رَبُّ ٱلْمَشْرِقَيْنِ وَرَبُّ ٱلْمَغْرِبَيْنِ

  Lord of the two Easts, and Lord of the two Wests!

• ✓ Tafsir Ibn Kathir on 55:17

  Sunni

  Tafsir Ibn Kathir · 55:17

  Allah Almighty mentions in this verse the creation of human beings from clay molded like pottery, and the creation of jinn from a smokeless flame of fire, specifically from the edge or flickering part of its flame. This is the view narrated by ad-Dahhak from Ibn ‘Abbas and supported by ‘Ikrimah, Mujahid, al-Hasan, and Ibn Zayd. Al-‘Awfi also reported from Ibn ‘Abbas that "from a marij of fire" means from the most brilliant or finest flames of fire. Ali ibn Abi Talhah, citing Ibn ‘Abbas again, explained it as pure, detoxified fire, a view shared by ‘Ikrimah, Mujahid, and ad-Dahhak among others. The great Imam Ahmad relates from ‘Abd ar-Razzaq, from Ma‘mar, from az-Zuhri, from ‘Urwah, from ‘A’ishah, that the Prophet Muhammad (peace be upon him) said: "The angels were created from light, the jinn from a marij of fire, and Adam was created from what has been described to you." Muslim also recorded this report from Muhammad ibn Rafi‘ and ‘Abd ibn Humayd, both from ‘Abd ar-Razzaq, supporting its authenticity. Regarding the phrase "Lord of the two Easts and Lord of the two Wests," this is understood to mean the two east and two west points corresponding to the summer and winter solstices, reflecting the changing positions of the sun’s rising and setting throughout the year, as mentioned in other parts of the Qur’an. This reflects God’s sovereignty over all regions where the sun rises and sets and indicates the diversity and balance in creation. Since these various east and west points benefit all creation, human and jinn alike, Allah asks rhetorically: "Then which of the favors of your Lord do you deny?" On the verse mentioning the merging of two seas—"He released the two seas, meeting together," Ibn ‘Abbas explains the verb as “He sent forth” them. Ibn Zayd interprets "meeting" as the barrier preventing them from fully mixing, a barrier that distinguishes the saltwater and freshwater bodies. The two seas refer to the salt and fresh waters, the fresh described as the rivers flowing among people. This is consistent with what was clarified earlier in Surah al-Furqan, where it says God set a barrier between sweet and salty waters so they do not transgress each other. Ibn Jarir reports another view, favored by Mujahid, Sa‘id ibn Jubayr, ‘Atiyyah, and Ibn Abza, that the "two seas" could metaphorically be the sea of the sky and the sea of the earth, because pearls are generated from both rainwater (sky) and shells (earth’s sea). However, this is not the primary intended meaning because those two are not literally separated by a barrier as said in the verse. Regarding the pearls and coral mentioned, they come from these combined waters; either would suffice as a sign of God’s favor. Pearl is well known; coral is considered to be either small pearls—according to Mujahid, Qatadah, Abu Razin, ad-Dahhak, and Ali—or rather large, fine pearls as Ibn Jarir reports from some predecessors. Another interpretation says coral is a type of precious red gemstone, supported by a narration recorded from al-Suddi, tracing back to ‘Abdullah ibn Mas‘ud. Then Allah mentions consumption of tender meat from both seas and extraction of ornaments which people wear, indicating benefits derived both from fresh and salt water. Ibn ‘Abbas remarked no drop of rain ever fell into the sea and settled inside a shell except it became a pearl, adding that if it did not fall into a shell, it would grow into ambergris. Ibn Abi Hatim narrates from a reliable chain from Ibn ‘Abbas that when the skies rain, shells in the sea open their mouths and collect the drops, forming pearls—these details underline the tangible signs of God's blessings. Thus, Allah repeats the rhetorical question, "Then which of the favors of your Lord do you deny?" In the phrase "And for Him are the ships raised up in the sea like mountains," the word "ships" (al-jawari) refers to the vessels sailing on the sea. Mujahid explains that those ships which raise their anchors are called "munsha'at" (raised/established), while those that have not raised their anchors are not considered as such. Qatadah interprets “munsha'at” as all creatures. Others say "munshi'at" (with a kasrah under the shīn) means originators or those who initiate. The comparison to mountains highlights the vastness and magnitude of ships, as well as the wealth and trade they carry from one land to another, from one region to another, thus serving the needs of people by bringing various goods and benefits. Ibn Abi Hatim recounts from Amirah ibn Sa‘d that once he was with ‘Ali ibn Abi Talib near the Euphrates when a ship with its sail unfurled approached. ‘Ali spread his hands and said, "Allah Almighty says: 'And for Him are the ships raised up in the sea like mountains.'" He then swore by the One Who created such ships sailing in the seas of His dominion that he did not kill ‘Uthman nor was present at his murder, underscoring the seriousness of divine creations and human events.