Al-Quran Surah 13. Ar-Ra'd, Ayah 2

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اللَّهُ الَّذِي رَفَعَ السَّمَاوَاتِ بِغَيْرِ عَمَدٍ تَرَوْنَهَا ۖ ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ ۖ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ ۖ كُلٌّ يَجْرِي لِأَجَلٍ مُسَمًّى ۚ يُدَبِّرُ الْأَمْرَ يُفَصِّلُ الْآيَاتِ لَعَلَّكُمْ بِلِقَاءِ رَبِّكُمْ تُوقِنُونَ


Asad : It is God who has raised the heavens without any supports that you could see, and is established on the throne of His almightiness;4 and He [it is who] has made the sun and the moon subservient [to His laws], each running its course for a term set [by Him].5 He governs all that exists. Clearly does He spell out these messages, so that you might be certain in your innermost that you are destined to meet your Sustainer [on Judgment Day].6
Khattab :

It is Allah Who has raised the heavens without pillars—as you can see—then established Himself on the Throne. He has subjected the sun and the moon, each orbiting for an appointed term. He conducts the whole affair. He makes the signs clear so that you may be certain of the meeting with your Lord.

Malik : Allah is the One Who raised the heavens without any pillars that you can see, then firmly established Himself on the throne of authority and subjected the sun and the moon to His law - each one pursuing its course for an appointed time. He regulates all affairs. He has spelled out His revelations so that you may believe in meeting your Rabb.
Pickthall : Allah it is who raised up the heavens without visible supports, then mounted the Throne, and compelled the sun and the moon to be of service, each runneth unto an appointed term; He ordereth the course; He detaileth the revelations, that haply ye may be certain of the meeting with your Lord.
Yusuf Ali : Allah is He Who raised the heavens without any pillars that ye can see; is firmly established on the throne (of authority); He has subjected the sun and the moon (to His law)! each one runs (its course) for a term appointed. He doth regulate affairs explaining the Signs in detail that ye may believe with certainty in the meeting with your Lord. 1800 1801 1802 1803
Transliteration : Allahu allathee rafaAAa alssamawati bighayri AAamadin tarawnaha thumma istawa AAala alAAarshi wasakhkhara alshshamsa waalqamara kullun yajree liajalin musamman yudabbiru alamra yufassilu alayati laAAallakum biliqai rabbikum tooqinoona
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Asad   
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Asad 4 For an explanation of this phrase, see surah {7}, note [43]. As regards the "raising of the heavens without any supports" visible to man, it should be borne in mind that the noun sama' denotes, primarily, "something that is above [another thing]", and is used - mostly in its plural form samawat - to describe (a) the visible skies (as well as, occasionally, the clouds), (b) the cosmic space in which the stars, the solar systems (including our own) and the galaxies pursue their course. and (c) the abstract concept of the forces emanating from God (since He is, in the metonymical sense of this word, "above" all that exists]. To my mind, it is the second of these three meanings of samawat to which the above verse refers: namely, to the spatial universe in which all aggregations of matter - be they planets, stars, nebulae or galaxies - are, as it were, "suspended" in space within a system of unceasing motion determined by centrifugal forces and mutual, gravitational attraction.
Asad   
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Asad 5 This may refer either to the end of the world as we know it - thus indicating the finality of all creation - or, according to 'Abd Allah ibn 'Abbas (as quoted by Baghawi and Razi), to the "mansions" or stages through which the sun and the moon, like all other celestial bodies, move in time as well as in space.
Asad   
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Asad 6 I.e., "so that you might realize that He who has created the universe and governs all that exists is equally able to resurrect the dead, and to judge you in the life to come in accordance with what you did when you were alive on earth".

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Yusuf Ali   
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Yusuf Ali 1800 Should we construe the clause "that ye can see" to refer to "pillars" or "to the heavens"? Either is admissible, but I prefer the former. The heavens are supported on no pillars that we can see. What we see is the blue vault of heaven, but there are invisible forces or conditions created by Allah, which should impress us with His power and glory.
Yusuf Ali   
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Yusuf Ali 1801 Cf. x. 3, and n. 1386. We must not think that anything came into being by itself or carries out its functions by itself. Allah is the Creator from Whom everything has its life and being and through Whom everything is maintained and supported, even though fixed laws are established for its regulation and government. The "term appointed" limits the duration of their functioning: its ultimate return is to Allah, as its beginning proceeded from Allah.
Yusuf Ali   
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Yusuf Ali 1802 Cf. x. 31, n. 1425. Where the laws of nature are fixed, and everything runs according to its appointed course, the government and regulation behind it is still that of Allah. Where there is limited free will as in man, yet the ultimate source of man's faculties is Allah. Allah cares for His creatures. He does not, as in the idea of polytheistic Greece, sit apart on Olympus, careless of His creatures.
Yusuf Ali   
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Yusuf Ali 1803 One manifestation of His caring for His creatures, even where a limited amount of free-will is granted for their development, is that He is careful to explain His Signs both in nature and in express and detailed revelation through His Messengers, lest man should have any doubts whether he has to return ultimately to his Lord and account for all his actions during the "term appointed," when he was given some initiative by way of trial and preparation. If man attends carefully to the Signs, he should have no doubt whatever.

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