Commentary on Quran 55:1–9: Classical, Scientific, and Philosophical Perspectives

By Zia H Shah MD, Chief Editor of the Muslim Times

Classical and Modern Islamic Interpretations (Theological Exegesis)

Quran 55:1–9 (Surat al-Rahman) opens by enumerating Divine blessings – teaching the Qur’an, creating humankind, granting speech – then describes cosmic order: “The sun and the moon [move] by precise calculation; and the stars and trees prostrate. And the heaven, He raised it and set the balance (al-mīzān)”. Classical commentators universally regard al-mīzān (the balance) here as a metaphor for justice quran.com. Fakhr al-Dīn al-Rāzī (d. 1210), in his grand commentary, often analyzes verses on multiple levels. He would note the literal meaning of mīzān as a scale, but emphasize its intended meaning of justice and equilibrium in creation. Indeed, early authorities like Mujāhid and Qatādah understood “He set the balance” to mean “He established justice” quran.com. Imām al-Ṭabarī’s exegesis also records this view, indicating a consensus that God fashioned the cosmos in perfect justice and harmony so that no part transgresses its bounds surahquran.com.

Medieval commentators sometimes identified a parallel between the cosmic order and the moral order. For example, Imām Abu Ḥāmid al-Ghazālī (d. 1111) – though not writing a verse-by-verse tafsīr – often invoked the concept of mīzān (balance) in his works on ethics. His treatise Mīzān al-‘Amal (“The Balance of Action”) signifies that human conduct must be weighed with a moral scale, reflecting the Qur’anic idea that justice is the measure of all things. Al-Ghazālī taught that just as the Creator set a balance in nature, humans must balance their souls, intellect and desires to achieve justice and spiritual health. In a similar vein, al-Rāzī in his commentary links these verses to God’s wisdom: the mention of the raised heavens and balance right after teaching the Qur’an and creating man suggests that just governance and order are part of divine teaching. quran.com He notes that the sequence of verses moves from describing the high, elevated heaven to the notion of balance, implying the goal of creation is justice and harmony. As one modern exegesis summarizes: “The ultimate purpose of creating the heaven and the earth was to establish justice, peace and harmony. Without justice, chaos and corruption would prevail in the land.” In other words, the moral law (justice) is built into the fabric of the universe.

Contemporary scholars continue this line of interpretation. Many modern tafsīrs stress that living by justice is a form of aligning with the natural order created by al-Rahman (The Most Merciful). For instance, Syed Qutb and Abul A‘la Maududi (20th century) both highlight that mīzān in 55:7–9 denotes the moral order underpinning creation surahquran.com. Maududi explains that “Allah has established the entire system of the universe on justice. Had there been no harmony and balance … life on earth would not have functioned even for a moment.” He adds that human beings, as part of this system, are warned “not to transgress in the balance” – meaning we must not violate justice. Mufti Shafi‘ in Ma‘ariful Qur’an likewise notes that Allah inserted the verse about setting the balance between mention of heaven and earth “for a sage reason”: to show that the heavens and earth were created in truth so that justice may prevail on earth. Thus, classical and modern commentators together affirm that these verses establish Tawḥīd (Divine Unity) and ‘Adl (Justice) as twin foundations: the One Creator who orders the cosmos justly also commands humanity to uphold justice.

The Imam Ghazali Institute’s commentary on Surat al-Rahman summarizes classical insights: Allah “raised the heaven and established the balance,” meaning He perfectly ordered creation and “created the balance between people so that they may interact with each other correctly.” It is said “the balance” refers to justice imamghazali.org. The next verse, “That you may not transgress the balance,” is then an admonition: “Be just in all affairs, observing the rights of people and the rights of Allah… abandon injustice and transgression in all things.” imamghazali.org In short, God’s act of setting the cosmic balance is directly tied to our ethical behavior. This classical view remains deeply influential in contemporary Islamic thought, where scholars emphasize that social justice, fair dealing, and fulfilling rights are not merely social ideals but reflections of the underlying cosmic order willed by God.

Scientific Reflections: Cosmology, Physics, and the “Balance” of Creation

The majestic cosmos operates by precise balances of physical law. The Qur’an’s statement that the sun, moon, stars, and all of nature move in measured balance invites a scientific contemplation of cosmology and physics. Modern commentators, inspired by such verses, note remarkable correlations between Qur’anic themes of balance and scientific discoveries.

Beyond the solar system, scientists have discovered that the universe is “fine-tuned” – a term used to describe how various physical constants and forces have extremely precise values that allow the universe (and life) to exist. If these balances were even slightly perturbed, the consequences would be catastrophic. For example, the initial expansion rate of the Big Bang had to be exactly right: “Calculations show that had the explosive strength of the Big Bang been smaller by 1 in 10^60, the universe would have collapsed upon itself… had it been larger by 1 in 10^60, galaxies would not have formed.” islamicstudies.info This mind-boggling precision (1 part in a trillion trillion trillion etc.) highlights a cosmic balance in the very birth of the cosmos.

Likewise, the fundamental forces of physics are precisely calibrated. There are four known fundamental forces (gravity, electromagnetism, and the strong and weak nuclear forces), and their strengths relative to each other appear “designed” for a stable universe. Notably, gravity is by far the weakest force, about 10^−40 times the strength of the strong nuclear force. If gravity were slightly stronger (by even one part in 10^40), the universe would have collapsed rapidly into a Big Crunch; if slightly weaker, matter would not coalesce into stars and galaxies at all. Similarly, if the strong nuclear force (which binds protons and neutrons in atomic nuclei) were a few percent weaker, multi-proton nuclei would not hold together – no atoms heavier than hydrogen could form. But if it were slightly stronger, hydrogen would be almost entirely converted to helium in the early universe (or in stars), leaving no hydrogen to form water or organic molecules. In either case, life as we know it would be impossible. Such examples illustrate the “mīzān” of creation in a scientific sense – an extraordinary equilibrium of forces and constants that permits a stable, life-supporting cosmos.

Scientists have also pointed out the fine balance in the structure and position of our solar system. Our sun is a fairly average star, but if it were significantly larger or smaller, or burned hotter or cooler, Earth’s environment would likely be inhospitable. One analysis notes: “If gravity was slightly weaker, or electromagnetism slightly stronger… all stars would be red dwarfs… not allowing life to develop. A tiny change the other way, and stars would be blue giants… also not allowing life.” The sun’s mass and temperature are “just right” to sustain life on Earth for billions of years. Even a 1% change in the sun’s output could push Earth into a deep freeze or a furnace. Earth’s distance from the sun, the tilt of its axis, the presence of the moon (stabilizing our axial tilt and tides), and the composition of our atmosphere all represent delicate balances in the environment that make the planet livable. In ecology, we observe similar balances: ecosystems stay healthy through a dynamic equilibrium of species; perturbing one element (removing a keystone species or adding a pollutant) can disrupt the whole system. The Quranic “do not upset the balance” resonates strongly with modern environmental science, which warns that human actions (like excessive carbon emissions or mass extinction of species) can destabilize climate and ecosystems – effectively “transgressing the mīzān” of Earth’s environment.

In summary, the physics of the universe, from cosmic expansion to atomic forces, showcases an intricate mīzān (measure, balance). Muslims see this scientific reality as an ayah (sign) of the Merciful Creator’s design. The “well-controlled cosmic system” noted by commentators becomes even more awe-inspiring through science: it is as if the heavens and earth are calibrated on a cosmic scale of justice, where everything is in its proper measure. This scientific perspective complements the theological one – reinforcing faith in an All-Wise Creator who “has not created anything in vain” and who “has proportioned all things” with a purpose. It also sets the stage for a moral lesson: if even galaxies and atoms obey divine mīzān, how much more should we, with our God-given freedom, strive to maintain balance and justice in our lives and societies.

Progression from Tangible to Intangible: A Philosophical Discussion

The structure of Quran 55:1–9 itself reflects a philosophical progression from the tangible to the intangible – from outward, physical signs to inward, moral and spiritual truths. The passage begins with tangible cosmic and natural phenomena: the sun, moon, stars, trees, the expanse of heaven, the balance of creation. These are empirical realities anyone can observe. Then the verses transition to commands that are intangible and moral: “Do not transgress the balance. And establish weight in justice and do not skimp in the balance.” The Qur’an frequently employs this technique of istidlāl – reasoning from the seen to the unseen. By drawing attention to the order in nature, it invites the human intellect to infer the necessity of order in our ethical conduct. The classical scholar Fakhr al-Dīn al-Rāzī noted that every physical description in the Qur’an carries a moral or theological implication. Here, the implication is that the same principle of balance (justice) that governs the cosmos should govern human behavior.

Philosophically, this link between cosmic order and moral order resonates with ideas in other traditions. The very word cosmos in Greek (κόσμος) means order – the ancient Greeks perceived the heavens as a realm of harmony and proportion. Thinkers like Pythagoras spoke of the “music of the spheres,” suggesting a cosmic harmony that should be mirrored in the soul. Stoic philosophers later articulated that living virtuously meant living “according to nature,” implying that ethical truths are in tune with the rational order of the universe (the logos). The Stoic concept of logos – a cosmic reason or law – is analogous to a universal balance or justice permeating all things jstor.org. In classical Greek and medieval thought, the human being was often seen as a microcosm reflecting the macrocosm. There was an assumption that the principles of order, harmony, and balance evident in nature also apply to society and the individual library.fiveable.me. For example, Aristotle’s doctrine of the Golden Mean (virtue as a balance between extremes) is a kind of moral “mizan,” and he viewed justice in the city as a harmonious balance of different interests, analogous to balance in an organism.

In Islamic philosophy, scholars like al-Farabi and Ibn Sina (Avicenna) likewise saw the universe as a grand hierarchy of beings governed by divine justice and order, with humanity occupying a special place to reflect on that order. Al-Ghazālī and Sufi thinkers would add that the external balance must be reflected in the internal balance of the soul’s faculties. They described the just soul as one in which reason, spirit, and appetite are in the correct proportions, just as elements of the cosmos are proportioned under God’s command.

From a modern philosophical viewpoint, Immanuel Kant’s famous reflection captures a similar intuition: “Two things fill the mind with ever new and increasing admiration and awe: the starry heavens above me and the moral law within me.” anytopic.io. Kant, an Enlightenment philosopher, was not explicitly commenting on the Qur’an, but his words mirror the Quranic progression in these verses – first the awe at the starry heavens above (the visible, ordered universe), and second the awe at the moral law within (the sense of duty, justice, and right etched into the human conscience). The Quranic text essentially draws the reader’s attention to the starry heavens above, then calls forth the moral law that should reside within us: “so that you may not transgress the balance”. This convergence of ideas across cultures suggests a profound truth recognized by many traditions: there is a continuity between the physical order of the cosmos and the moral order for humanity.

In Islamic theology, this is not a coincidence but by design – the same Merciful God who “raised the sky” with all its laws also “revealed the Qur’an” and instilled moral understanding in human beings. Thus, the Qur’an’s argument here can be seen as a form of natural theology: it starts from nature (which is accessible to all and testifies to God’s wisdom) and moves to the principles of ethics and spirituality (which are then grounded in that divine wisdom). The tangible signs – the sun, moon, stars obediently following their courses – demonstrate submission to God’s will (they “prostrate” in the language of the verse). The intangible virtue expected of human beings is similarly submission to God’s will through justice and fairness. In essence, cosmic order is presented as the foundation and evidence for moral order. The verses encourage the reader to feel a sense of cosmic awe and then translate that feeling into moral responsibility.

From a broader philosophical perspective, one might say the Qur’an here espouses a form of moral cosmology, where the universe is not morally neutral but actually provides a template for human ethics. This stands in contrast to philosophies that sever fact and value. The Qur’anic worldview unites them: what is (the factual order of creation) carries implications for what ought to be (the values we live by). It aligns with ethical philosophies that argue for a natural law – a moral order discernible through reason and the observation of nature’s design. Even secular environmental philosophies echo this when they speak of living in harmony with the Earth. The Quran adds the crucial theological dimension: harmony in creation reflects the will of a just Creator, and thus living justly is both a rational duty and a spiritual imperative.

Justice, Governance, and Environmental Stewardship: Cosmic Balance as Moral Metaphor

An imbalance in the scales of justice – whether social or environmental – threatens the order intended by God. The passage of Quran 55:1–9 not only expounds theological and cosmic truths, but also strongly advocates for justice in human society, fair dealings in daily life, and responsible care for the environment. By using the metaphor of the mīzān (scale/balance), the Qur’an ties cosmic equilibrium to ethical conduct. This has far-reaching implications for how Muslims understand social justice and governance: maintaining justice is effectively maintaining the balance of the heavens and earth on a human level.

The passage of Quran 55:1–9 not only expounds theological and cosmic truths, but also strongly advocates for justice in human society, fair dealings in daily life, and responsible care for the environment. By using the metaphor of the mīzān (scale/balance), the Qur’an ties cosmic equilibrium to ethical conduct. This has far-reaching implications for how Muslims understand social justice and governance: maintaining justice is effectively maintaining the balance of the heavens and earth on a human level.

Verse 55:9 commands, “Wa aqīmūl-wazna bil-qisṭ wa lā tukhsirūl-mīzān” – “And establish weight in justice and do not skimp in the balance.” The immediate, literal reference is to honest weights and measures in commerce: one should not cheat when weighing goods, but give full measure imamghazali.org. This reflects a core Islamic ethic against fraud and economic injustice (similarly emphasized in Quran 83:1–3). But the choice of words (maintain the balance with justice) elevates the concept to a universal principle. It implies all dealings and judgments must be conducted with fairness, as if on a scale that must not be tipped improperly. Classical jurists extrapolated that justice (‘adl) is required in all contracts, courts, and personal interactions. A just ruler is often described in Islamic literature as “establishing the scales of justice” among people. Thus, these verses have been foundational in Islamic thought for urging fair governance and legal equity. They inspired institutions like the ḥisbah (market regulation to prevent cheating) and shaped the ethos that rulers and judges are accountable to uphold the God-given balance by protecting rights and punishing transgressions impartially.

Moreover, Quran 55:7–9 has become a key text in Islamic discourse on environmental ethics and conservation. Modern Muslim scholars note that the injunction not to upset the balance applies to how we treat the natural world as well islamichorizons.net. Humanity is appointed as khalīfat al-arḍ (stewards of the Earth) (Quran 2:30, 6:165), entrusted with maintaining the divinely instituted balance in nature. A 2022 environmental initiative titled “Al-Mizan: A Covenant for the Earth” explicitly draws on these verses, stating: “Humanity fulfills its duty by maintaining the natural cosmic order of balance, for ‘He raised the heaven and imposed the balance (mīzān), so don’t transgress within the balance. Maintain the weights with justice, and don’t violate the balance’ (55:5–9).” The message is that ecological harmony is a form of justice. When we pollute, overconsume, or drive species to extinction, we are “transgressing the balance” set by Allah, leading to corruption (fasād) on land and sea (as warned in Quran 30:41). The climate change crisis is framed in this light: it is the result of human greed and arrogance upsetting the atmospheric balance – essentially a cosmic moral order violated. Thus, caring for the environment – reducing waste, protecting ecosystems, ensuring sustainable development – becomes a spiritual duty. It is seen as restoring or keeping the mīzān that Allah “set” in nature.

These verses also promote social justice and ethical behavior at all levels. The term qisṭ (justice) and mīzān (balance) are often interpreted broadly. For example, commentators say it includes “observing the rights of people and the rights of Allah” with complete fairness imamghazali.org. Practically, this covers everything from individual honesty and personal ethics to systemic economic justice and equitable governance. If the stars and trees are Muslims (in the literal sense of “submitting to God’s law” by doing what they were created to do), then humans must not act as rebels against that order through oppression or wickedness. Sayyid Qutb wrote that a society in which the strong exploit the weak, or wealth is concentrated unjustly, is as unnatural and doomed to collapse as a physical system out of balance. The Quran elsewhere (57:25) says “We sent Our messengers with clear signs and sent down with them the Book and the Balance so that people may uphold justice.” The “Balance” (al-mīzān) in that verse is interpreted by many scholars in line with 55:7 – as the divine command to establish justice in human affairs. In short, a just society is one that lives in harmony with the cosmic moral law.

The Quranic notion of mīzān also underpins Islamic teachings on moral character. Just as physical balance implies not going to extremes, Muslims are taught to be “ummatan wasaṭan” – a community of the middle way (Quran 2:143), characterized by moderation and justice. Virtues are often midpoint balances (between cowardice and recklessness lies courage; between miserliness and prodigality lies generosity, etc.). This mirrors the balance in creation – for example, the planet’s climate is a delicate midpoint allowing life. Transgression (ṭughyān), in the Quranic worldview, is the act of overstepping bounds or tipping the scales (the verb “ṭaġā” is used in 55:8: “do not transgress in the balance”). Whether it is a merchant cheating customers by a small weight, or a tyrant violating the rights of citizens, or a consumerist lifestyle depleting natural resources, the Quran sees it all as a kind of injustice that disrupts equilibrium. And because the universe is built on justice, such imbalance ultimately brings consequences. Societies built on injustice eventually fall, just as a star that exhausts its fuel collapses.

Finally, these verses serve to inculcate a profound spiritual awareness: an appreciation that doing justice is not merely a social contract but a fulfillment of Divine justice manifest in creation. The refrain “Which of the favors of your Lord will you deny?” (repeated throughout Surat al-Rahman) follows soon after these verses. Among the greatest favors implied is this gift of balance and justice. Humans are thus urged to respond with gratitude – and the truest gratitude for the gift of justice is to practice justice towards others. In Islamic theology, one of God’s names is Al-‘Adl (The Just) and Al-Muqsit (The Equitable, He who sets the balance). Striving for justice and balance in our lives is a way of reflecting God’s names and obeying His guidance. It connects the mundane (weighing flour honestly, treating employees fairly, conserving water) to the sublime (the order of galaxies and the command of the Almighty).

In conclusion, Quran 55:1–9 offers a multi-layered commentary: it is at once a hymn about the cosmic order, a lesson in divine wisdom, a treatise on ethics, and a charter for social and environmental justice. Classical scholars like al-Razi discerned these layers, modern scientists are astonished by the mīzān in nature, philosophers find resonance between the “starry heavens” and the “moral law within,” and theologians derive that living justly is living in harmony with the cosmos. The passage teaches that Allah’s mercy (ar-Rahman) is shown in the balance He built into creation, and that mercy flows into our lives when we uphold that balance through justice, honesty, and stewardship. In a world rife with inequality and ecological peril, the message of these verses is ever more relevant: justice is not an arbitrary human idea, but the very law of the universe – we violate it at our peril, and uphold it to our salvation islamichorizons.net. Such is the profound unity of the scientific, philosophical, and spiritual dimensions of al-Mīzān in the Qur’an’s vision.

Sources:

• Quran 55:1–9 and classical Tafsīr (e.g. al-Ṭabarī, Fakhr al-Dīn al-Rāzī) quran.com
• Ma‘ariful Qur’an (Mufti M. Shafi’) and Tafheem al-Qur’an (Abul A. Maududi) on 55:7–9 quran.com
• Imam Ghazali Institute, Tafsir Surat al-Rahman imamghazali.org
• Anna M. Gade, Muslim Environmentalisms, on Quranic environmental ethics islamichorizons.net
• Muhammad Asad, The Message of the Qur’an, commentary on 55:5–9 (on cosmic order and moral order)
• Scientific perspectives in Ishraq al-Ma‘ani commentary islamicstudies.info and assorted works on fine-tuning in physics.
• Immanuel Kant, Critique of Practical Reason (conclusion) anytopic.io.
• Comparative insights: concept of Maat in ancient Egypt and logos in Greek philosophy jstor.org.