Q2 Surah 13 Ar-Rad الرعد
The Thunder
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الرعد |
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Classification |
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Position |
Juzʼ 13 |
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No. of Rukus |
6 |
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No. of verses |
43 |
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No. of Sajdahs |
1 (15th Ayah) |
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No. of words |
854 |
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No. of letters |
3450 |
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Opening muqaṭṭaʻāt |
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The name of the sūrah is
from the word (Ar-Ra'd) (Thunder) in the 13th ayah
Surah Ar-Ra'd 13:1-7 [1/6]
Verse [Section]
Complete [6]
1-7 [1]
8-18 [2]
19-26 [3]
27-31 [4]
32-37 [5]
38-43 [6]
Verse Theme
Surah 13. Ar-Ra'd
1-3 Al-Quran is revealed by Allah, the
Creator of the heavens and the earth
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4-7
Trees, fruit, vegetables and their tastes are the signs of Allah and For every
nation
(13:4) And on the earth there are many tracts
of land neighbouring each other.9 There are on it vineyards,
and sown fields, and date palms: some growing in clusters from one root, some
standing alone.10 They are irrigated by the same water, and yet
We make some excel others in taste. Surely there are signs in these for a
people who use their reason.11
9.
That is, If you observe carefully, you will find divine wisdom, design and
purpose in the diversity of the structure of the earth.
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8-15 Allah never changes the condition
of a people unless they want to change themselves and Pray to Allah alone
(13:8) Allah knows what every female bears; and
what the wombs fall short of (in gestation), and what they may add.17 With
Him everything is in a fixed measure.
17. When amplified the verse will mean:
Allah remains fully aware of all the developments that take place in the child
while in its mother’s womb, and He watches over the decrease or increase in
each of its limbs, and its potentialities, caFootnote -
1
He knows
whether the egg will be fertilized or not, whether the baby will be born before
or after nine months, whether the pregnancy will end with delivery or
miscarriage, and whether there will be one baby or more.
pabilities and powers.
(13:11) There are guardians over everyone, both before
him and behind him, who guard him by Allah's command.18
Verily Allah does not
change a people's condition unless they change their inner selves. And when
Allah decides to make a people suffer punishment, no one can avert it. Nor can any be of help to
such a people against Allah.19
18.
That is, Allah not only directly watches over whatever each person does, and is
fully aware of everything he does, but He has also appointed such guardians as
accompany him everywhere and keep a full record of all his deeds. This has been
stated here to warn those
people who live their lives under the delusion that they have
been left absolutely free to do whatever they like and shall not be required to
render an account of what they did in this worldly life. The warning is that
such people invite their own retribution.
19. This is to warn them further that they
should not remain under any delusion that some holy person or saint or angel
has the power to rescue them from divine retribution, for there is none who
could defend them against Allah, even though they might have been paying homage
and making offerings to their so called patrons and protectors in the hope that
they would rescue them from punishment from Allah on the Day of Judgment
(13:12) He it is Who causes you to see
lightning that inspires you with both fear and hope, and He it is Who whips up heavy clouds.
(13:13) The thunder celebrates His praise and
holiness,20 and
the angels, too, celebrate His praise for awe of Him.21 He hurls thunderbolts, striking with them whom He wills
while they are engaged in disputation concerning Allah. He is Mighty in His
contriving.22
20.
The thunder is a proclamation of Tauhid for those who have ears to hear
the real meaning of its loud noise which follows the flash of lightning, though
it is merely a kind of noise for those who hear it like animals. For
it proclaims that Allah Who raises clouds from the oceans and
carries them wherever He wills, and makes the lightning flash from the clouds
and then turns them into rain so as to supply water to the dwellers of the earth, is perfect
and worthy of all praise, is All-Wise and All-Powerful and is flawless in every
respect and has do partner whatsoever.
(13:14)
To Him alone should all prayer be addressed,23 for those to
whom they do address their prayers beside Him are altogether powerless to
respond to them.
The
example of praying to any other than Allah is that of a man who stretches out
his hands to water, asking it to reach his mouth, although water has no power
to reach his mouth. The prayers of the unbelievers are a sheer waste.
(13:15)
All that is in the heavens and the earth prostrates itself, whether willingly or by force,24 before Allah; and so do their
shadows in the morning and in the evening.
----The only difference
between the submission of a believer and an unbeliever is that the former
submits to it with a willing heart while the latter is forced to do so against
his will, for it is absolutely beyond his power to oppose it.
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16-18 Deities besides Allah have no
control over any harm or benefit and Those who do not respond to the call of
their Rabb will have escape
19-26 Those who fulfil their pledge with
Allah will have and excellent home in the hereafter and Those who break their
pledge will have the curse and a terrible home
(13:22) who are steadfast in seeking the good pleasure of their
Lord;39 who establish Prayer and spend both
secretly and openly out of the wealth We have provided them, and who ward off
evil with good. Theirs shall be the ultimate abode40
39. “Those who are patient”: They remain self
possessed and keep under control all their desires and lusts and do not
transgress the bounds, and they do not yield to temptations to disobey their
Lord in order to gain advantages and gratify their desires. Nay,
they bear with calm courage and endurance
losses and afflictions that are inevitable in the obedience of Allah. If we
consider the life of a believer from this point of view, we shall find that his
entire life is the life of endurance and fortitude, for he keeps himself under
control in very trying circumstances in this world in the hope of winning the
approval of his Lord and in the expectation of gaining permanent benefits in
the Hereafter: so he fights with fortitude every temptation to sin.
40. That
is, if others do evil to them, they do not do evil in return but do good
instead. They do not fight mischief with mischief but with virtue. Howsoever
unjust one may be to them, they do justice in every case. Likewise, they remain
truthful and honest even in the case of those who tell lies against them and
show dishonesty towards them.
There
is a tradition of the Prophet (peace be upon him) to the same effect: You
should not imitate others in your conduct towards other people, for it is wrong
to say: We will do goodness to others, if they do goodness to us and we will do
injustice to them if they are unjust to us. On the other hand, you should
follow this principle: If others do goodness to you, you should do goodness to
them, but if they do evil to you, you should not be unjust to them.
There
is another tradition, which begins with the words: My Lord has bidden me to do
nine things. Four of these things are, I should behave justly towards everyone
whether I am pleased or offended with him. I should render the right even of
the one who violates my rights. I should pay the dues even of the one who
depraves me of my due. I should forgive the one who has been unjust to me.
There is yet another tradition to the same effect: Don’t be faithless even to
the one who has been faithless to you. There is also a saying of Umar that
amounts to the same thing: The best way of punishing the one, who does not fear
God in his dealings with you, is that you should fear God in your dealings with
him.
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(13:26) Allah grants the provision to whomsoever He wills
abundantly and grants others in strict measure.42
They exult in the life of the world, although compared with the
Hereafter, the life of the world is no more than temporary enjoyment.
42. This verse refutes the wrong criterion by
which the disbelievers of Makkah (and all other disobedient people of the
world) judged whether one was or was not a favorite of God.
They judged a man’s worth
by his wealth and worldly prosperity and not by his faith and righteous conduct. They
thought that the one who was enjoying all the good things of life was a
favorite of God, even if he had erroneous beliefs and did wicked deeds. On the
other hand, they considered the one who was poor and indigent to be under the
wrath of God, even though he was righteous. That is why in their judgment the
chiefs of the Quraish were far superior to the followers of the Prophet (peace
be upon him). They would say, "You can see for yourselves that God is with
the chiefs of the Quraish.
In this
verse, Allah has warned them that they are absolutely wrong in drawing such a
conclusion from the worldly conditions of the people. Allah
gives His provision to the people abundantly or sparingly for reasons different
from those which they presumed and richness or poverty is no criterion by which
to judge the worth of people. The real criterion of judging the worth of people
is their beliefs and deeds. The one, who has righteous beliefs and does good
deeds, shall be higher in rank than the one who has wrong beliefs and does evil
deeds. Thus the real criterion is the quality of his deeds and not the
possession or the lack of wealth.
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27-29 It is the remembrance of Allah
that provides tranquility to hearts
(13:28) Such
are the ones who believe (in the message of the Prophet) and whose hearts find
rest in the remembrance of Allah.
Surely in Allah's remembrance do hearts find
rest.
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30-31 There is no God but Him, all
things are subject to His command
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32-34 Allah watches minutely each and
every soul
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35-37 Al-Quran is revealed in Arabic
for easy understanding
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(13:38) We indeed sent
many Messengers before you and
We gave them wives and children;56 and no Messenger had the power to produce a miraculous sign
except by the command of Allah.57 Every age has its own (revealed) Book.
56. This is the answer to another objection.
The disbelievers said that he could not be a Prophet of Allah because he has
wives and children, for they argued that
prophets had nothing to do with carnal desires
(13:41) Do they not see that We are advancing in the land,
diminishing it by its borders on all sides?60 Allah
judges, and no one has the power to reverse His judgement. He is swift in
reckoning.
60. “We are advancing in the land.” This is a
very subtle way of warning the opponents of the truth. The fact that Our
message is spreading fast in Arabia. It does, in fact, mean that We Ourselves
are advancing very fast in the country against you for We are with those who
are carrying Our message.
“Diminishing it from its outlying borders.” We
are causing the influence of Islam to spread fast in the land and are thus
reducing the boundaries of the influence of its opponents. Are not these things
the portents of their coming disaster?
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