Surah 13. Ar-Ra'd

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Verses [Section]: 1-7[1], 8-18 [2], 19-26 [3], 27-31 [4], 32-37 [5], 38-43 [6]

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Quran Text of Verse 1-713. Ar-Ra'd Page 24913. Ar-Ra'dبِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِیْمِالٓمّٓرٰ ۫Alif Laam Mim RaتِلْكَTheseاٰیٰتُ(are) the Versesالْكِتٰبِ ؕ(of) the Bookوَ الَّذِیْۤAnd that whichاُنْزِلَhas been revealedاِلَیْكَto youمِنْfromرَّبِّكَyour Lordالْحَقُّ(is) the truthوَ لٰكِنَّbutاَكْثَرَmostالنَّاسِ(of) the mankindلَا(do) notیُؤْمِنُوْنَ believe اَللّٰهُAllahالَّذِیْ(is) the One Whoرَفَعَraisedالسَّمٰوٰتِthe heavensبِغَیْرِwithoutعَمَدٍpillarsتَرَوْنَهَاthat you seeثُمَّthenاسْتَوٰیHe establishedعَلَیonالْعَرْشِthe Throneوَ سَخَّرَand subjectedالشَّمْسَthe sunوَ الْقَمَرَ ؕand the moonكُلٌّeachیَّجْرِیْrunningلِاَجَلٍfor a termمُّسَمًّی ؕappointedیُدَبِّرُHe arrangesالْاَمْرَthe matterیُفَصِّلُHe detailsالْاٰیٰتِthe Signsلَعَلَّكُمْso that you mayبِلِقَآءِin the meetingرَبِّكُمْ(with) your Lordتُوْقِنُوْنَ believe with certainty وَ هُوَAnd Heالَّذِیْ(is) the One Whoمَدَّspreadالْاَرْضَthe earthوَ جَعَلَand placedفِیْهَاin itرَوَاسِیَfirm mountainsوَ اَنْهٰرًا ؕand riversوَ مِنْand fromكُلِّallالثَّمَرٰتِ(of) the fruitsجَعَلَHe madeفِیْهَاin itزَوْجَیْنِpairsاثْنَیْنِtwoیُغْشِیHe coversالَّیْلَthe nightالنَّهَارَ ؕ(with) the dayاِنَّIndeedفِیْinذٰلِكَthatلَاٰیٰتٍsurely (are) Signsلِّقَوْمٍfor a peopleیَّتَفَكَّرُوْنَ who ponder وَ فِیAnd inالْاَرْضِthe earthقِطَعٌare tracksمُّتَجٰوِرٰتٌneighboringوَّ جَنّٰتٌand gardensمِّنْofاَعْنَابٍgrapevinesوَّ زَرْعٌand cropsوَّ نَخِیْلٌand date-palmsصِنْوَانٌtrees (growing) from a single rootوَّ غَیْرُand notصِنْوَانٍtrees (growing) from a single rootیُّسْقٰیwateredبِمَآءٍwith waterوَّاحِدٍ ۫oneوَ نُفَضِّلُbut We cause to exceedبَعْضَهَاsome of themعَلٰیoverبَعْضٍothersفِیinالْاُكُلِ ؕthe fruitاِنَّIndeedفِیْinذٰلِكَthatلَاٰیٰتٍsurely (are) Signsلِّقَوْمٍfor a peopleیَّعْقِلُوْنَ who use reason وَ اِنْAnd ifتَعْجَبْyou (are) astonishedفَعَجَبٌthen astonishingقَوْلُهُمْ(is) their sayingءَاِذَاWhenكُنَّاwe areتُرٰبًاdustءَاِنَّاwill weلَفِیْ(be) indeed inخَلْقٍa creationجَدِیْدٍ ؕ۬newاُولٰٓىِٕكَThoseالَّذِیْنَ(are) the ones whoكَفَرُوْاdisbelievedبِرَبِّهِمْ ۚin their Lordوَ اُولٰٓىِٕكَand thoseالْاَغْلٰلُthe iron chainsفِیْۤ(will be) inاَعْنَاقِهِمْ ۚtheir necksوَ اُولٰٓىِٕكَthoseاَصْحٰبُ(are the) companionsالنَّارِ ۚ(of) the Fireهُمْtheyفِیْهَاin itخٰلِدُوْنَ (will) abide forever 13. Ar-Ra'd Page 250وَ یَسْتَعْجِلُوْنَكَAnd they ask you to hastenبِالسَّیِّئَةِthe evilقَبْلَbeforeالْحَسَنَةِthe goodوَ قَدْand verilyخَلَتْhas occurredمِنْfromقَبْلِهِمُbefore themالْمَثُلٰتُ ؕ[the] similar punishmentsوَ اِنَّAnd indeedرَبَّكَyour Lordلَذُوْ(is) fullمَغْفِرَةٍ(of) forgivenessلِّلنَّاسِfor mankindعَلٰیforظُلْمِهِمْ ۚtheir wrongdoingوَ اِنَّand indeedرَبَّكَyour Lordلَشَدِیْدُ(is) severeالْعِقَابِ (in) the penalty وَ یَقُوْلُAnd sayالَّذِیْنَthose whoكَفَرُوْاdisbelievedلَوْ لَاۤWhy notاُنْزِلَhas been sent downعَلَیْهِto himاٰیَةٌa signمِّنْfromرَّبِّهٖ ؕhis LordاِنَّمَاۤOnlyاَنْتَyouمُنْذِرٌ(are) a warnerوَّ لِكُلِّand for everyقَوْمٍpeopleهَادٍ۠(is) a guide

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Translation of Verse 1-7In the name of Allah, Most Gracious, Most Merciful.

(13:1) Alif. Lam. Mim. Ra'. These are the verses of the Divine Book. Whatever has been revealed to you from your Lord is the truth, and yet most (of your) people do not believe.¹

(13:2) It is Allah Who has raised the heavens without any supports that you could see,² and then He established Himself on the Throne³ (of Dominion). And He it is Who has made the sun and the moon subservient⁴ (to a law), each running its course till an appointed term.⁵ He governs the entire order of the universe and clearly explains⁶ the signs that you may be firmly convinced about meeting your Lord.⁷

(13:3) He it is Who has stretched out the earth and has placed in it firm mountains and has caused the rivers to flow. He has made every fruit in pairs, two and two, and He it is Who causes the night to cover the day.⁸ Surely there are signs in these for those who reflect.

(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

(13:5) And were you to wonder, then wondrous indeed is the saying of those who say: "What! After we have been reduced to dust, shall we be created afresh?" They are the ones who disbelieved in their Lord;¹² they are the ones who shall have shackles around their necks.¹³ They shall be the inmates of the Fire, wherein they will abide for ever.

(13:6) They challenge you to hasten the coming of evil upon them before the coming of any good,¹⁴ although people who followed a like course before had met with exemplary punishment (from Allah). Verily your Lord is forgiving to mankind despite all their wrong-doing. Verily your Lord is also severe in retribution.

(13:7) Those who refused to believe in you say: "Why has no (miraculous) sign been sent down upon him from his Lord?"¹⁵ You are only a warner, and every people has its guide.¹⁶

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Commentary

1. This constitutes the introduction of the surah. Addressing Prophet Muhammad (peace be on him) God makes it quite clear that the majority of his people are disinclined towards his teaching. However, their aversion to it does not detract from the fact that his teaching is a revelation from God and as such constitutes the truth.

This brief introduction is followed by the main discourse which consists of explaining to the unbelievers why the Prophet’s teaching is true, and why its rejection is altogether erroneous.

In order to fully appreciate the discourse, it should be remembered that at that time the teaching of the Prophet (peace be on him) was mainly comprised of the following three elements. First, that godhead in its entirety rests with the One True God, and hence He alone deserves to be served and worshipped Second, that the present life will inevitably be followed by the Hereafter in which all! will have to render an account of their deeds. Third, that the Prophet (peace be on him) is the Messenger of God, and that all that he teaches is from God and not from himself. It is precisely these basic teachings which the unbelievers refused to accept. However, a variety of persuasive means were employed to explain these truths and to remove any doubts and misconceptions that the people might entertain about them. :

2. In other words, the heavens were raised without anything perceptible to support them. There is nothing tangible in space which holds the virtually infinite number of heavenly bodies together. Nevertheless, there is a force — an imperceptible one — which keeps each heavenly body exactly where it belongs and regulates its orbit. This force also prevents these immense bodies from colliding with the earth or with each other.

3. For further details see Towards Understanding the Qur'an, vol. Ill, al-A‘raf 7, n. 41, pp. 33-4. It suffices to-state here that the Qur anic verses which mention that God established Himself on the Throne (see al-A ‘raf 7: 54; Yunus 10: 3; Ta Ha 20: 5, etc. Ed.) are meant to emphasize that God not only created the universe but also holds total sway over it. The cosmos is neither a self-operating, automated workshop as a group of ignoramuses is wont o fancy. Nor is it a theatre consisting of a myriad of deities as another group ° inept people is inclined to believe. The cosmos is a well-organize, superbly ordered system which is fully under the control of its Creator.

4. It should also be remembered that the Qur’an addresses itself to a people who did not deny the existence of God. Nor did they deny that He alone created the universe and that it is He alone Who raised the canopy of the heavens, an made the sun and the moon subservient to a law. In view of the fact that even the polytheists accepted this, it was altogether unnecessary to marshal any evidence or present any argument to prove that God alone created the heavens and the earth and yoked the sun and the moon to follow a set of cosmic laws. Hence, rather than do that the facts which were accepted by all are mentions in order to build an argument upon them. The argument is that since none other than God rules over the universe, none other than Him deserves to be serve worshipped. At this stage the following question might be posed: How can such an argument carry any weight with those who believe neither in the existence of God, nor in His being the only One Who created and rules over the universes The fact is that the argument which has been presented to establish the unity © God is equally relevant to establish God’s existence. The whole argument for God’s unity is based on the premise that the universe constitutes one integrated system, which is subject to a colossal body of laws. These laws clearly point to the existence of an all-pervasive power, a wisdom immune from every imperfection, a knowledge free of every error. It is obvious that such a system can operate only if it is subject to the will of no more than one being who effectively controls it. It is no less obvious that such a well-ordered system cannot operate if there is none to operate it. How can there be an order without there being someone who established it? How can there be a law without a sovereign to enforce it? How can there be wisdom without there being someone who embodies it? How can there be knowledge without a knower? Above all, how can one even conceive of creation without a creator? To think, therefore, that this vast universe, which is so perfectly ordered, could have come into being on its own, or that such order could emerge in it without there being anyone’s will behind it, is either rank irrationality or incurable obduracy.

5. The system regulating the universe testifies to the fact that an all-pervasive power controls it and that an immense wisdom permeates it.

Moreover, everything in the universe indicates that nothing in it is everlasting.

Everything has a term and that it vanishes with the expiry of that term. This applies not only to the component parts of the universe but also to the universe as a whole. The structure of the universe clearly indicates that it will not last forever. A moment has definitely been set for it to come to an end. When that moment comes, the present world will vanish into non-existence and will be replaced by another one. Hence, there is no reasonable ground to think that the Resurrection will not come.

6. There are many signs which indicate that the information about the ultimate truths provided by the Prophet (peace be on him) is indeed fully reliable. If one looks around with open eyes there are innumerable signs spread across the heavens and the earth which testify to the truths which the Qur’an invites men to accept.

7. Now, the evidence of the natural phenomena in support of the truth that God alone is the creator and sovereign of the universe is all too evident.

However, the idea that the natural phenomena also provide evidence as to the soundness of the Prophet’s teaching that man is accountable before his Lord, and that he will receive reward and punishment in the Hereafter are subtle.

Hence, this aspect of the evidence of natural phenomena is spelled out.

The natural phenomena testify to the Hereafter in two ways. First, when we consider the structure of the heavens and the earth and the subjection of heavenly bodies to a system, we are convinced of God’s immense power. For it is by dint of His power that God created the heavens and the earth and ensured the regularity of their movement along their orbits. If we remember this, it is easy to appreciate that He certainly also has the power to bring back to life all men after their death. Second, the order that seems to prevail in the heavens also proves that the Creator is absolutely wise. Now, it seems quite inconceivable that God Who created man, Who endowed him with reason and understanding, granted him free-will, and enabled him to exercise control over innumerable things on the earth, would not call him to account. It is inconceivable that such an All-Wise God will not reward those who do good and-punish those who commit evil. It simply cannot be imagined that He would not take to task the wrong-doers and recompense those who were wronged.

Now, it is possible for a foolish and insensitive worldly ruler to leave the affairs of the state totally to his officials, utterly neglecting his responsibilities and immersing himself in the pleasures of life. However, such a thing is simply inconceivable with regard to the All-Knowing and All-Wise God.

Thus, an observation of the heavens leads one to believe that not only is the Next Life possible, but that it is inevitable.

8. After drawing attention to heavenly bodies, reference is made to the earth. Once again, there is a myriad of signs here which point to God’s power and wisdom. The signs of God’s power and wisdom on earth — like His signs in the heavens — provide strong evidence in support of God’s unity and an After-life.

The arguments adduced in this context may be succinctly stated as follows: (1) The close connection between the earth and the heavenly bodies in general, and the sun and the moon in particular is quite evident. It is also evident that there is a close link between the earth’s creatures and the countless mountains and rivers. All these provide clear proof of the fact that these objects have neither been created nor are they governed by different gods. For, had that been so, it would be inconceivable that there should come to be that perfect harmony and accord which we find between them; and that even if such a harmony and accord would have come to be at a given moment, it would not have lasted for long. Nor would it have been possible to chalk out a unified plan for the creation and regulation of the universe. Nor would it have been possible to contrive a system in which the different elements of the universe are so elaborately inter-dependent and so perfectly inter-related that all things right from the earth to the heavens constitute a harmonious system which never allows for any conflict or friction. (2) As we know, this vast spherical body — the earth — lies suspended in space. We also find on it a large number of enormous mountains from’ which huge rivers spring. On the surface of the earth countless trees grow and bear fruit. The earth also witnesses the astonishing cycle of day and night which proceeds with absolute regularity. All these are proof of the boundless power of God Who created everything. It is sheer folly to think that such an All-Powerful Being would lack the power to restore human beings to life after their death. (3) An intelligent person can hardly fail to notice the structure of the earth the presence of the mountains on its surface, the flow of rivers which originate from those mountains, the fact that all spec 2s of fruit produce two kinds of fruit, and the regular cycle of day and night. Nor can he fail to perceive the underlying wisdom of, and the innumerable advantages inherent in, the whole scheme of things which encompass the universe — facts which testify that God Who devised that scheme is possessed of absolute wisdom. The phenomena mentioned above also proves that the earth is not ruled by a force devoid of will, nor by one who treats it merely as a plaything. Everything on the earth manifests the wisdom of an All-Wise Being, and that too at its zenith.

Now, if there is someone who even after observing and reflecting over all this still believes that after creating man and providing him with endless opportunities to act, God would simply reduce him to dust, leaving him unrequited for his deeds, then he must certainly be a fool.

9. God has caused the various regions of the world to differ from one another despite their contiguity. These regions differ in many respects — in their configuration, in their color, in their component elements, in their characteristics, properties and potentialities, in the produce which they yield and in the chemical and mineral deposits which are hidden under their surface.

The variation and diversity thus found abounds in wisdom and leads to countless benefits. Let us disregard for a moment the benefits inherent in this diversity in respect of other species of creation and simply consider the benefits which accrue to human beings. In this regard it will be noted that there is a very close correspondence between the diverse interests and purposes of man and the diversity which characterizes the different regions of the world. The result of all this is manifest in the growth and efflorescence of human culture and civilization.

It would be bold and impetuous for anyone to brand all this as the outcome of mere coincidence. On the contrary, common sense suggests that all this indubitably represents the careful and benevolent planning of the All-Wise Creator.

10. Some date palm trees have just one trunk whereas others have two or more stems from the same root.

11. In the first place, this verse points to the signs of God’s unity, power and wisdom in the universe, However, it also subtly hints at another truth — that no part of the universe is characterized by a dull and drab sameness. It is the same earth and yet each tract of it differs from the other in color, configuration, and properties. Likewise, while the earth is the same, and the same water is used for irrigation, yet different grains and fruits grow. Not only do we see that the fruit of the same tree differs even though they belong to the same species — differ from each other in shape, size and other features. Also, from the same root two different stems rise, each with its distinct characteristics.

Anyone who reflects over these diversities will. have no difficulty in understanding the differences in temperaments, predilections and attitudes of his fellow beings. As we shall see later in the same surah (see verse 27 ff.), had God so willed, He would have made all men alike. However, the underlying wisdom of the creation of the universe does not call for absolute sameness. It rather calls for diversity and variety. Had everyone been similar, the alluring attractions of the world would have been rendered meaningless.

12. The unbelievers’ denial of the After-life amounts to denying God, denying His power, and denying His wisdom. For they do not simply call into question that men will be resurrected. Implicit in their rejection of the After-life is the idea that God either lacks the power to create human beings afresh, or the wisdom to recognize the need to do so.

13. The Qur’anic statement that, ‘they are the ones who shall have shackles around their necks’, means that they are prisoners of their ignorance and obduracy, prisoners of their lusts, prisoners of uncritical adherence to their ancestral ways. It is because of all this that they have become incapable of thinking independently. They are too strongly bound by their prejudices to appreciate that the Hereafter is inevitable. They continue to deny it despite the fact that reason and common sense require that the present life be followed by another.

14. The unbelievers of Makkah used to say to the Prophet (peace be on him) that if he was indeed a true Messenger, why did God’s scourge not strike them.

They expressed their amazement at the fact that they were not chastised although the Prophet (peace be on him) had warned them that if they rejected God’s Message, a dreadful punishment would seize them. Sometimes they would even say in a challenging tone: ‘Our Lord! Hasten to us our sentence even before the Day of Accounting’ (Sad 38: 16). On other occasions they would say: ‘O Allah! If this indeed-be the truth from You, then rain down stones upon us from heaven, or bring upon us a painful chastisement.’ (See Towards Understanding the Qur’an, vol. Ill, al-Anfal 8: 32, and n. 26, p. 150- Ed.) The present verse is a rejoinder to the unbelievers’ impudent remarks. It is simply foolish that instead of asking for felicity some people should implore God. to bring upon them His chastisement. But this was precisely what the unbelievers did. On the other hand, instead of punishing them instantly, God granted them a reprieve so that they may be given the opportunity to reform themselves. It is astonishing that the people concerned neither appreciated God's leniency nor gave thanks to Him for it. Ironically, instead of availing themselves of the reprieve to mend their ways, they asked God to expeditiously terminate that reprieve and so chastise them.

15. The expression ‘[miraculous] sign’ here signifies the sign that would persuade the unbelievers to have faith in Muhammad (peace be on him) as God’s Messenger. Such: was their mentality that they were not willing to appreciate the truth of the Prophet's teaching even though they found that it was supported by weighty agreements and persuasive proofs. They were also not prepared to consider the excellence of the Prophet’s character as a strong testimony in support of the truth of his teaching. Nor were they prepared to take into account the full significance of the moral transformation which the Prophet’s teaching had brought about in the lives of his Companions. Nor did they pay any heed to the weighty arguments set out in the Qur’an which showed the hollowness of their polytheistic beliefs and the glaring errors of the superstitions to which they subscribed. They turned a blind eye to all these and insisted that they would believe only if they could come across a miracle that would indisputably prove that the Prophet’s claim to Prophethood was true.

16. This pithy statement is God’s response to the unbelievers’ demand for a miracle. The statement, however, was not directly addressed to them but to the Prophet (peace be on him). He is told that he should not be overly concerned with the question as to which kind of miraculous sign would persuade the unbelievers to believe. For it is not his task to satisfy everybody. His task is simply to arouse those people steeped in ignorance and apathy and to vehemently warn them against the dire consequences to which their evil ways would lead them. God had appointed guides in different ages and among different peoples and had asked them to shoulder this same task now entrusted to Prophet Muhammad (peace be on him). Once the Prophet (peace be on him) has delivered his message, everyone is free either to act wisely and follow that message, or to remain steeped in heedlessness and apathy and so disregard it. Thus God dismisses the demand of the unbelievers for a miracle. He then informs them in forceful terms that they live in the realm of an All-Knowing and Just God Who fully knows all His creatures from their inception and maintains a vigil over them throughout the full duration of their lives.

Moreover, when He requites His creatures, He requites them with absolute justice, His decisions being in consideration of their merits. Above all, He is an All-Powerful God and hence the decisions He makes are entirely His for there is no power in the heavens or on the earth which can influence His judgement.