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Surah 13. Ar-Ra'd

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بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ
Bismi All a hi a l rra h m a ni a l rra h eem i
IN THE NAME OF GOD, THE MOST GRACIOUS, THE DISPENSER OF GRACE:1
  - Mohammad Asad

According to most of the authorities, this invocation (which occurs at the beginning of every surah with the exception of surah 9) constitutes an integral part of "The Opening" and is, therefore, numbered as verse {1}. In all other instances, the invocation "in the name of God" precedes the surah as such, and is not counted among its verses. - Both the divine epithets rahman and rahim are derived from the noun rahmah, which signifies "mercy", "compassion", "loving tenderness" and, more comprehensively, "grace". From the very earliest times, Islamic scholars have endeavoured to define the exact shades of meaning which differentiate the two terms. The best and simplest of these explanations is undoubtedly the one advanced by Ibn al-Qayyim (as quoted in Manar I,48): the term rahman circumscribes the quality of abounding grace inherent in, and inseparable from, the concept of God's Being, whereas rahim expresses the manifestation of that grace in, and its effect upon, His creation - in other words, an aspect of His activity.

In the name of Allah, the Compassionate, the Merciful.
  - Muhammad Farooq-i-Azam Malik
In the Name of Allah- the Most Compassionate, Most Merciful.
  - Mustafa Khattab
In the name of Allah, the Beneficent, the Merciful
  - Marmaduke Pickthall
In the name of Allah Most Gracious Most Merciful. 19
  - Abdullah Yusuf Ali

The Arabic words "Rahman" and "Rahim" translated "Most Gracious" and "Most Merciful" are both intensive forms referring to different aspects of God's attribute of Mercy. The Arabic intensive is more suited to express God's attributes than the superlative degree in English. The latter implies a comparison with other beings, or with other times or places, while there is no being like unto God, and He is independent of Time and Place. Mercy may imply pity, long-suffering, patience, and forgiveness, all of which the sinner needs and God Most Merciful bestows in abundant measure. But there is a Mercy that goes before even the need arises, the Grace which is ever watchful, and flows from God Most Gracious to all His creatures, protecting the, preserving them, guiding them, and leading them to clearer light and higher life. For this reason the attribute Rahman (Most Gracious) is not applied to any but God, but the attribute Rahim (Merciful), is a general term, and may also be applied to Men. To make us contemplate these boundless gifts of God, the formula: "In the name of God Most Gracious, Most Merciful": is placed before every Sura of the Qur-an (except the ninth), and repeated at the beginning of every act by the Muslim who dedicates his life to God, and whose hope is in His Mercy.

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13:1
الٓمٓر ۚ تِلْكَ ءَايَـٰتُ ٱلْكِتَـٰبِ ۗ وَٱلَّذِىٓ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ ٱلْحَقُّ وَلَـٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يُؤْمِنُونَ Alifl a mmeemr a tilka a y a tu alkit a bi wa a lla th ee onzila ilayka min rabbika al h aqqu wal a kinna akthara a l nn a si l a yuminoon a
Alif. Lam. Mim. Ra.1 THESE ARE MESSAGES of revelation:2 and what has been bestowed upon thee from on high by thy Sustainer is the truth - yet most people will not believe [in it].3
  - Mohammad Asad

See Appendix II.

Although some commentators are of the opinion that the term kitab ("divine writ" or "revelation") refers here to this particular surah, Ibn'Abbas states emphatically that it denotes the Qur'an as a whole (Baghawi).

This passage connects with the concluding verses (102-111) of the preceding surah, and particularly with verse {103}, all of which stress the divine origin of the Qur'an.

Alif L'am M'im Ra. These are the Verses of the Book; that have been revealed to you, O Muhammad, from your Rabb are the very Truth, but most of the people do not believe in this.
  - Muhammad Farooq-i-Azam Malik
Alif-Lãm-Mĩm-Ra. These are the verses of the Book. What has been revealed to you 'O Prophet' from your Lord is the truth, but most people do not believe.
  - Mustafa Khattab
Alif. Lam. Mim. Ra. These are verses of the Scripture. That which is revealed unto thee from thy Lord is the Truth, but most of mankind believe not.
  - Marmaduke Pickthall
Alif Lam Mim Ra. These are the Signs (or Verses) of the Book: that which hath been revealed unto thee from thy Lord is the Truth; but most men believe not. 1798 1799
  - Abdullah Yusuf Ali

For abbreviated Letters generally see Appendix 1.

Cf. x. 1, n. 1382.

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13:2
ٱللَّهُ ٱلَّذِى رَفَعَ ٱلسَّمَـٰوَٰتِ بِغَيْرِ عَمَدٍ تَرَوْنَهَا ۖ ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ ۖ وَسَخَّرَ ٱلشَّمْسَ وَٱلْقَمَرَ ۖ كُلٌّ يَجْرِى لِأَجَلٍ مُّسَمًّى ۚ يُدَبِّرُ ٱلْأَمْرَ يُفَصِّلُ ٱلْـَٔايَـٰتِ لَعَلَّكُم بِلِقَآءِ رَبِّكُمْ تُوقِنُونَ All a hu alla th ee rafaAAa a l ssam a w a ti bighayri AAamadin tarawnah a thumma istaw a AAal a alAAarshi wasakhkhara a l shshamsa wa a lqamara kullun yajree liajalin musamman yudabbiru alamra yufa ss ilu al a y a ti laAAallakum biliq a i rabbikum tooqinoon a
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
  - Mohammad Asad

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.

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.

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".

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.
  - Muhammad Farooq-i-Azam Malik
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.
  - Mustafa Khattab
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.
  - Marmaduke Pickthall
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
  - Abdullah Yusuf Ali

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.

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.

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.

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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13:3
وَهُوَ ٱلَّذِى مَدَّ ٱلْأَرْضَ وَجَعَلَ فِيهَا رَوَٰسِىَ وَأَنْهَـٰرًا ۖ وَمِن كُلِّ ٱلثَّمَرَٰتِ جَعَلَ فِيهَا زَوْجَيْنِ ٱثْنَيْنِ ۖ يُغْشِى ٱلَّيْلَ ٱلنَّهَارَ ۚ إِنَّ فِى ذَٰلِكَ لَـَٔايَـٰتٍ لِّقَوْمٍ يَتَفَكَّرُونَ Wahuwa alla th ee madda alar d a wajaAAala feeh a raw a siya waanh a ran wamin kulli a l ththamar a ti jaAAala feeh a zawjayni ithnayni yughshee allayla a l nnah a ra inna fee tha lika la a y a tin liqawmin yatafakkaroon a
And it is He who has spread the earth wide and placed on it firm mountains and running waters, and created thereon two sexes of every [kind of] plant;7 [and it is He who] causes the night to cover the day. Verily, in all this there are messages indeed for people who think!
  - Mohammad Asad

Lit., "and out of all [kinds of] fruits He made thereon [i.e., on earth] pairs (zawjayn ithnayn)". The term zawj denotes, according to the context, either "a pair" or "one of a pair". Whenever the dual form zawjan is followed by the additional numerical definition ithnan ("two"), it invariably signifies "a pair comprising both sexes". Thus, the above phrase states that there are two sexes to every kind of plant: a statement fully in accord with botanical science. (Usually. the male and female organs of reproduction exist together in one and the same flower of a particular plant, e.g., cotton; alternatively, they are placed in separate flowers of one and the same plant, e.g., in most of the cucurbitaceae; and, in some rare cases, e.g., the date-palm, in entirely separate, uni-sexual plants of the same species.)

He is the One Who spread out the earth and placed thereon mountains and rivers, created fruits of every kind in pairs, two and two and makes the night cover the day. Certainly in these things there are signs for those who use their common sense.
  - Muhammad Farooq-i-Azam Malik
And He is the One Who spread out the earth and placed firm mountains and rivers upon it, and created fruits of every kind in pairs.1 He covers the day with night. Surely in this are signs for those who reflect.
  - Mustafa Khattab

 Males and females, sweet and bitter, etc.

And He it is who spread out the earth and placed therein firm hills and flowing streams, and of all fruits be placed therein two spouses (male and female). He covereth the night with the day. Lo! herein verily are portents for people who take thought.
  - Marmaduke Pickthall
And it is He Who spread out the earth and set thereon mountains standing firm and (flowing) rivers: and fruit of every kind He made in pairs two and two: He draweth the Night as a veil o'er the Day. Behold verily in these things there are Signs for those who consider! 1804 1805
  - Abdullah Yusuf Ali

I think that this refers to sex in plants, and I see M.P. has translated accordingly. Plants like animals have their reproductive apparatus,-male stamens and female pistils. In most cases the same flower combines both stamens and pistils, but in some cases these organs are specialised in separate flowers, and in some cases, even in separate trees. The date-palm of Arabia and the Papaiya of India, are instances of fruit trees which are uni-sexual.

Cf. vii. 54 and n. 1032. The whole passage there may be compared with the whole passage here. Both their similarity and their variation show how closely reasoned each argument is, with expressions exactly appropriate to each occasion.

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13:4
وَفِى ٱلْأَرْضِ قِطَعٌ مُّتَجَـٰوِرَٰتٌ وَجَنَّـٰتٌ مِّنْ أَعْنَـٰبٍ وَزَرْعٌ وَنَخِيلٌ صِنْوَانٌ وَغَيْرُ صِنْوَانٍ يُسْقَىٰ بِمَآءٍ وَٰحِدٍ وَنُفَضِّلُ بَعْضَهَا عَلَىٰ بَعْضٍ فِى ٱلْأُكُلِ ۚ إِنَّ فِى ذَٰلِكَ لَـَٔايَـٰتٍ لِّقَوْمٍ يَعْقِلُونَ Wafee alar d i qi t aAAun mutaj a wir a tun wajann a tun min aAAn a bin wazarAAun wanakheelun s inw a nun waghayru s inw a nin yusq a bim a in w ah idin wanufa dd ilu baAA d ah a AAal a baAA d in fee alokuli inna fee tha lika la a y a tin liqawmin yaAAqiloon a
And there are on earth [many] tracts of land close by one another [and yet widely differing from one another8 ]; and [there are on it] vinyards, end fields of grain, and date-palms growing in clusters from one root or standing alone,9 [all] watered with the same water: and yet, some of them have We favoured above others by way of the food [which they provide for man and beast].10 Verily, in all this there are messages indeed for people who use their reason!
  - Mohammad Asad

I.e., regarding the nature of the soil, fertility and kind of vegetation. The necessity of this interpolation - which, in the consensus of all commentators, conveys the meaning of the above phrase - becomes apparent from the subsequent clauses.

Lit., "non-clustered" (ghayr sinwan) - i.e., each tree having separate roots.

Cf. 6:99 and {141}, where a similar stress is laid on the multiformity of plants - and their varying beneficence to man and animal - as some of the signs of God's purposeful, creative activity.

In the earth there are tracts side by side: gardens of grapes, cornfields and palm trees with single and double trunks - they are all watered with the same water, yet We make some of them excel others in taste. Surely in this, there are signs for people who use their common sense.
  - Muhammad Farooq-i-Azam Malik
And on the earth there are 'different' neighbouring tracts, gardens of grapevines, 'various' crops, palm trees- some stemming from the same root, others standing alone. They are all irrigated with the same water, yet We make some taste better than others. Surely in this are signs for those who understand.
  - Mustafa Khattab
And in the Earth are neighboring tracts, vineyards and ploughed lands, and date palms, like and unlike, which are watered with one water. And We have made some of them to excel others in fruit. Lo! herein verily are portents for people who have sense.
  - Marmaduke Pickthall
And in the earth are tracts (diverse though) neighboring and gardens of vines and fields sown with corn and palm trees growing out of single roots or otherwise: watered with the same water yet some of them We make more excellent than others to eat. Behold verily in these things there are Signs for those who understand! 1806 1807
  - Abdullah Yusuf Ali

Does "growing out of single roots or otherwise" qualify "palm trees" or "vines" and "corn" as well? The former construction is adopted by the classical Commentators: in which case the reference is to the fact either that two or more palm trees occasionally grow out of a single root, or that palm trees grow sometimes as odd trees and sometimes in great thick clusters. If the latter construction is adopted, the reference would be to the fact that date-palm (and palms generally) and some other plants arise out of a single tap-root, while the majority of trees arise out of a net-work of roots that spread out extensively. Here is adaptation to soil and water conditions,-another Sign or wonder of Creation.

The date-palm, the crops of food-grains, and the grape-vine are all fed by the same kind of water, yet how different the harvests which they yield! And that applies to all vegetation. The fruit or eatable produce may vary in shape, size, colour, flavour, etc., in endless variety.

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13:5
وَإِن تَعْجَبْ فَعَجَبٌ قَوْلُهُمْ أَءِذَا كُنَّا تُرَٰبًا أَءِنَّا لَفِى خَلْقٍ جَدِيدٍ ۗ أُو۟لَـٰٓئِكَ ٱلَّذِينَ كَفَرُوا۟ بِرَبِّهِمْ ۖ وَأُو۟لَـٰٓئِكَ ٱلْأَغْلَـٰلُ فِىٓ أَعْنَاقِهِمْ ۖ وَأُو۟لَـٰٓئِكَ أَصْحَـٰبُ ٱلنَّارِ ۖ هُمْ فِيهَا خَـٰلِدُونَ Wain taAAjab faAAajabun qawluhum ai tha kunn a tur a ban ainn a lafee khalqin jadeedin ol a ika alla th eena kafaroo birabbihim waol a ika alaghl a lu fee aAAn a qihim waol a ika a s ha bu a l nn a ri hum feeh a kh a lidoon a
BUT IF thou art amazed [at the marvels of God's creation], amazing, too, is their saying, "What! After we have become dust, shall we indeed be [restored to life] in a new act of creation?"11 It is they who [thus show that they] are bent on denying their Sustainer;12 and it is they who carry the shackles [of their own making] around their necks;13 and it is they who are destined for the fire, therein to abide.
  - Mohammad Asad

I.e., while it is amazing that one can refuse to believe in God despite all the evidence, accessible to human observation, of the existence of a definite purpose in all life-phenomena, and thus of the existence of a conscious Creative Power, it is no less amazing to see people who, while vaguely believing in God, can yet refuse to believe in individual resurrection: for, if God has created the universe and the phenomenon of life as such, He obviously has the power to re-create life - and its requisite physical vehicle - in a new act of creation.

By denying the possibility of resurrection, they implicitly deny God's almightiness, and thus, in effect, His reality.

A metaphor of man's wilful self-abandonment to false values and evil ways, and of the resulting enslavement of the spirit (cf. Zamakhshari, Razi, Baydawi). See also surah {34}, note [44].

Now, if there is anything that feels strange, then strange is their saying: "What! When we will become dust, could we then be raised to a new life again?" They are the people who have denied their Rabb, they are the ones who will have yokes around their necks and they are the ones who will be the inmates of hellfire to live therein forever.
  - Muhammad Farooq-i-Azam Malik
'Now,' if anything should amaze you 'O Prophet', then it is their question: 'When we are reduced to dust, will we really be raised as a new creation?' It is they who have disbelieved in their Lord. It is they who will have shackles around their necks. And it is they who will be the residents of the Fire. They will be there forever.
  - Mustafa Khattab
And if thou wonderest, then wondrous is their saying: When we are dust, are we then forsooth (to be raised) in a new creation? Such are they who disbelieve in their Lord; such have carcans on their necks; such are rightful owners of the Fire, they will abide therein.
  - Marmaduke Pickthall
If thou dost marvel (at their want of faith) strange is their saying: "When we are (actually) dust shall we indeed then be in a creation renewed?" They are those who deny their Lord! They are those round whose necks will be yokes (of servitude): they will be Companions of the Fire who dwell therein (for aye)! 1808 1809
  - Abdullah Yusuf Ali

After seeing the Signs in nature and the Signs in revelation, it is indeed strange that people should deny their Creator. But if they admit the Signs of the Creator, Who works marvels before their very eyes every day, why should they doubt that when they are reduced to dust, they can be raised up again? If one creation is possible, what difficulty can there be in accepting a renewed creation? It becomes then a question of an obstinate and rebellious will, for which the punishment is described.

Aglal: yokes (of servitude): Cf. vii. 157 and n. 1128. The punishment may be conceived of in two stages: immediately, yokes of servitude to superstition, falsehood, etc., as against the freedom in Faith; and finally, the Fire which burns the very soul.

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13:6
وَيَسْتَعْجِلُونَكَ بِٱلسَّيِّئَةِ قَبْلَ ٱلْحَسَنَةِ وَقَدْ خَلَتْ مِن قَبْلِهِمُ ٱلْمَثُلَـٰتُ ۗ وَإِنَّ رَبَّكَ لَذُو مَغْفِرَةٍ لِّلنَّاسِ عَلَىٰ ظُلْمِهِمْ ۖ وَإِنَّ رَبَّكَ لَشَدِيدُ ٱلْعِقَابِ WayastaAAjiloonaka bi al ssayyiati qabla al h asanati waqad khalat min qablihimu almathul a tu wainna rabbaka la th oo maghfiratin li l nn a si AAal a th ulmihim wainna rabbaka lashadeedu alAAiq a b i
And [since, O Prophet, they are bent on denying the truth,] they challenge thee to hasten the coming upon them of evil instead of [hoping for] good14 - although [they ought to know that] the exemplary punishments [which they now deride] have indeed come to pass before their time. Now, behold, thy Sustainer is full of forgiveness unto men despite all their evildoing:15 but, behold, thy Sustainer is [also] truly severe in retribution!
  - Mohammad Asad

Lit., "they ask thee to hasten the evil before the good": i.e., instead of willingly accepting the guidance offered them by the Prophet, they mockingly challenge him to bring about the exemplary punishment with which, according to him, God threatens them. (For a fuller explanation of this "challenge", referred to here and in several other places in the Qur'an, see {6:57-58} and 8:32 , as well as the corresponding notes.)

Cf. the first sentence of 10:11 and the corresponding note [17].

They ask you to hasten on the evil (Allah's scourge) rather than the good, although there have been instances of exemplary punishments before them. In fact your Rabb is the Lord of Forgiveness to the people, notwithstanding their wrongdoing; and it is also the fact that your Rabb is stern in retribution.
  - Muhammad Farooq-i-Azam Malik
They ask you 'O Prophet' to hasten the torment rather than grace, though there have 'already' been 'many' torments before them. Surely your Lord is full of forgiveness for people, despite their wrongdoing, and your Lord is truly severe in punishment.
  - Mustafa Khattab
And they bid thee hasten on the evil rather than the good, when exemplary punishments have indeed occurred before them. But lo! thy Lord is rich in pardon for mankind despite their wrong, and lo! thy Lord is strong in punishment!
  - Marmaduke Pickthall
They ask thee to hasten on the evil in preference to the good: yet have come to pass before them (many) exemplary punishments! But verily thy Lord is full of forgiveness for mankind for their wrongdoing: and verily thy Lord is (also) strict in punishment. 1810
  - Abdullah Yusuf Ali

The Unbelievers by way of a taunt say: "If there is a punishment, let us see it come down now." The answer to it is threefold. (1) Why do you want to see the punishment rather than the mercy of Allah? Which is better? (2) Have you not heard in history of terrible punishments for evil? And have you not before your very eyes seen examples of wickedness brought to book? (3) Allah works not only in justice and punishment, but also in mercy and forgiveness, and mercy and forgiveness come first.

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13:7
وَيَقُولُ ٱلَّذِينَ كَفَرُوا۟ لَوْلَآ أُنزِلَ عَلَيْهِ ءَايَةٌ مِّن رَّبِّهِۦٓ ۗ إِنَّمَآ أَنتَ مُنذِرٌ ۖ وَلِكُلِّ قَوْمٍ هَادٍ Wayaqoolu alla th eena kafaroo lawl a onzila AAalayhi a yatun min rabbihi innam a anta mun th irun walikulli qawmin h a d in
However, they who are bent on denying the truth [refuse to believe and] say, "Why has no miraculous sign ever been bestowed on him from on high by his Sustainer?"16 [But] thou art only a warner; and [in God] all people have a guide.17
  - Mohammad Asad

I.e., to prove that he (Muhammad) is really a prophet inspired by God. But the Qur'an makes it clear in several places (e.g., 6:7 and {111}, {10:96-97} or 13:31 ) that even a miracle would not convince those who are "bent on denying the truth".

According to the classical commentators, this sentence lends itself to several interpretations: (1) "Thou art only a warner; and every nation has had a guide like thee (i.e., a prophet)" - which would be in consonance with the Qur'anic doctrine of the continuity of prophetic guidance; or (2) "Thou art only a warner - but [at the same time] also a guide unto all people" - which would stress the universality of the Qur'anic message as contrasted with the time-bound and ethnically limited missions of the earlier prophets; or (3) "Thou art only a warner bound to do no more than deliver the message entrusted to thee, while it is God alone who can truly guide men's hearts towards faith". Since the last of the above three interpretations is the most plausible and has, moreover the support of 'Abd Allah ibn'Abbas, Sa'id ibn Jubayr, Mujahid and Ad-Dahhak, I have adopted it in my rendering. According to Zamakhshari, this interpretation is further strengthened by the subsequent reference to God's omniscience.

The unbelievers say: "Why is not a sign sent down to him (Muhammad) from his Rabb?" You are nothing but a Warner and every nation was assigned a guide.
  - Muhammad Farooq-i-Azam Malik
The disbelievers say, 'If only a sign could be sent down to him from his Lord.' You 'O Prophet' are only a warner. And every people had a guide.
  - Mustafa Khattab
Those who disbelieve say: If only some portent were sent down upon him from his Lord! Thou art a warner only, and for every folk a guide.
  - Marmaduke Pickthall
And the Unbelievers say! "Why is not a Sign sent down to him from his Lord?" But thou art truly a warner and to every people a guide. 1811 1812
  - Abdullah Yusuf Ali

After all the Signs that have just been mentioned it is mere fractiousness to say, "Bring down a Sign." Al-Mustafa brought Signs and credentials as other Prophets did, and like them, refused to satisfy mere idle curiosity.

The last sentence of this verse has usually been interpreted to mean that the Prophet's function was merely to warn, and that guidance was sent by Allah to every nation through its Prophets. I think the following interpretation is equally possible: 'it is itself a Sign that Al-Mustafa should warn and preach and produce the Qur-an, and the guidance which he brings is universal guidance, as from Allah.

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13:8
ٱللَّهُ يَعْلَمُ مَا تَحْمِلُ كُلُّ أُنثَىٰ وَمَا تَغِيضُ ٱلْأَرْحَامُ وَمَا تَزْدَادُ ۖ وَكُلُّ شَىْءٍ عِندَهُۥ بِمِقْدَارٍ All a hu yaAAlamu m a ta h milu kullu onth a wam a taghee d u alar ha mu wam a tazd a du wakullu shayin AAindahu bimiqd a r in
God knows what any female bears [in her womb], and by how much the wombs may fall short [in gestation], and by how much they may increase [the average period]:18 for with Him everything is [created] in accordance with its scope and purpose.19
  - Mohammad Asad

The term untha denotes any female being, whether human or animal. The "falling short" may refer either to a shortening of the usual period of gestation (e.g., to seven months in human beings) or to a falling short of the completion of pregnancy, i.e., a miscarriage; it is to be noted that the noun ghayd signifies "an abortive foetus" (Taj al-'Arus), i.e., in human beings, a foetus less than seven months old. The "increase", on the other hand, may mean either the completion of gestation or its being in excess of the average period (as, for instance, the occasional lengthening of human pregnancy from the usual period of about 280 days to 305 or, according to some medical authorities, even 307 days). In addition to this, God's knowledge of "what any female bears [in her womb]" obviously relates also to the sex of the unborn embryo as well as to the number of offspring involved in one pregnancy. - As the sequence shows, this reference to the mysteries of gestation, fully known only to God, is meant to bring out the idea that He who knows what is in the wombs knows also the innermost disposition of every human being and the direction in which that human being will develop.

Lit., "according to a measure" (bi-miqdar) - i.e., in accordance with the particular purpose for which it has been created, the exigencies of its existence and the role which it is destined to play within God's plan of creation.

Allah knows what every female bears in her womb. He is fully aware of what decrease or increase (miscarriage or a long wait) takes place in the womb. Everything has a due measure with Him.
  - Muhammad Farooq-i-Azam Malik
Allah knows what every female bears and what increases and decreases in the wombs.1 And with Him everything is determined with precision.
  - Mustafa Khattab

 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.

Allah knoweth that which every female beareth and that which the wombs absorb and that which they grow. And everything with Him is measured.
  - Marmaduke Pickthall
Allah doth know what every female (womb) doth bear by how much the wombs fall short (of their time or number) or do exceed. Every single thing is before His sight in (due) proportion. 1813
  - Abdullah Yusuf Ali

The female womb is just an example, a type, of extreme secrecy. Not even the female herself knows what is in the womb,-whether it is a male young or a female young, whether it is one or more, whether it is to be born short of the standard time or to exceed the standard time. But the most hidden and apparently unknowable things are clear to Allah's knowledge: there is no mere chance; all things are regulated by Allah in just measure and proportion. The general proposition comes in the last sentence: "every single thing is with Him in (due) proportion."

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13:9
عَـٰلِمُ ٱلْغَيْبِ وَٱلشَّهَـٰدَةِ ٱلْكَبِيرُ ٱلْمُتَعَالِ AA a limu alghaybi wa al shshah a dati alkabeeru almutaAA a l i
He knows all that is beyond the reach of a created being's perception as well as all that can be witnessed by a creature's senses or mind20 - the Great One, the One far above anything that is or could ever be!21
  - Mohammad Asad

See surah {6}, note [65].

God's attribute al-muta'al, which occurs in the Qur'an only in this one instance, denotes His infinite exaltedness above anything existing or potential; also, according to Zamakhshari, above anything that could be circumscribed by human definitions. (See in this connection the last sentence of 6:100 and the corresponding note [88].)

He has perfect knowledge of both the visible and the invisible. He is the Great, the Most High.
  - Muhammad Farooq-i-Azam Malik
'He is the' Knower of the seen and the unseen- the All-Great, Most Exalted.
  - Mustafa Khattab
He is the Knower of the invisible and the visible, the Great, the High Exalted.
  - Marmaduke Pickthall
He knoweth the Unseen and that which is open: He is the Great the Most High. 1814
  - Abdullah Yusuf Ali

A verse of matchless rhythm in Arabic.

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13:10
سَوَآءٌ مِّنكُم مَّنْ أَسَرَّ ٱلْقَوْلَ وَمَن جَهَرَ بِهِۦ وَمَنْ هُوَ مُسْتَخْفٍۭ بِٱلَّيْلِ وَسَارِبٌۢ بِٱلنَّهَارِ Saw a on minkum man asarra alqawla waman jahara bihi waman huwa mustakhfin bi a llayli was a ribun bi al nnah a r i
It is all alike [to Him] whether any of you conceals his thought22 or brings it into the open, and whether he seeks to hide [his evil deeds] under the cover of night or walks [boldly] in the light of day,23
  - Mohammad Asad

The term qawl denotes, primarily, "a saying" or "an utterance", but it is also used tropically in the sense of "an idea", irrespective of whether it is expressed in actual words (as a statement an assertion, a formulated doctrine, etc.) or merely conceived in the mind (e.g., an opinion, a view, or a connected set of ideas). Since in the above verse this term obviously refers to unspoken thoughts, I have rendered it accordingly.

Lit., "and goes forth by day" - i.e., commits evil deeds openly (Ibn 'Abbas, as quoted by Baghawi and Razi). In the Arabic construction, the sentence reads thus: "All alike [to Him] is he from among you who conceals his thought (al-qawl) and he who brings it into the open, as well as he who...," etc.

It is the same to Him whether any of you speak in secret or aloud, whether anyone hides under the darkness of night or walks about in broad daylight.
  - Muhammad Farooq-i-Azam Malik
It is the same 'to Him' whether any of you speaks secretly or openly, whether one hides in the darkness of night or goes about in broad daylight.
  - Mustafa Khattab
Alike of you is he who hideth the saying and he who noiseth it abroad, he who lurketh in the night and he who goeth freely in the daytime.
  - Marmaduke Pickthall
It is the same (to Him) whether any of you conceal his speech or declare it openly; whether he lie hid by night or walk freely by day. 1815
  - Abdullah Yusuf Ali

Our most hidden thoughts and motives are known to Him at all times.

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