Surah ar-Ra`d (The Thunder ) 13 : 11
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(are) successive (Angels)
and behind him
who guard him
of a people
(is) in themselves
for a people
1. Lessons/Guidance/Reflections/Gems[ edit ]
The guardians that follow every human being, recording every little detail, including thoughts, feelings and whims are not described or defined in any way here, except in so far as they fulfil this task ‘by God’s command’. Hence, further description is pointless. We cannot say who they are, or what they are like, or how they watch, or where they are placed. We do not want to take away any of the awesome effect that the verse generates. The description is meant to give a cryptic impression. Anyone who appreciates fine style would hesitate long before trying to spoil this ambiguity by trying to explain what is better left unexplained.
He sends His angels to watch them all the time, monitoring any changes they may introduce within themselves or in their way of living, and determines what He does with them on that basis. He does not change any grace, luxury or position of respect, or indeed any hardship or position of humiliation or weakness, until people have changed their actions, feelings and conditions. The change then fits what they themselves have changed. But God knows what they do or change even before they do it themselves, but the consequences of their action take place after they have done it.
This lays a great responsibility on human beings. It is God’s will that makes what He does with them dependent on what they themselves do. His laws operate on the basis of how they tackle these laws through their actions. The statement here is very clear, allowing no other interpretation. But it also signifies the position of honour God grants human beings as He has made them and their actions the means to implement God’s will with regard to their own position, status and welfare.
Having established this principle, the sūrah highlights God’s changing the situation of any particular community for the worse. The gist of the first statement indicates that they have changed for the worse, and as a result God has willed them to MISSING TEXT. In this verse, only the evil alternative is mentioned so as to serve as a warning. If, by their actions, they deserve God’s punishment, then it is inevitable; it will not be averted. No support will rescue them from it.
2. Linguistic Analysis[ edit ]
4. Miscellaneous Information[ edit ]
5. Connected/Related Ayat[ edit ]
6. Frequency of the word[ edit ]
7. Period of Revelation[ edit ]
The internal evidence (v. 27-31 and v. 34-48) shows that this Surah was revealed in the last stage of the Mission of the Prophet at Makkah and during the same period in which Surah 7: al-A’raf (The Elevations), Surah 10: Yunus (Jonah) and Surah 11: Hud (Hud) and were sent down.
On the one hand the Prophet’s opponents had been scheming different devices to defeat him and his Mission and on the other his followers had been expressing a desire that by showing a miracle the disbelievers might be brought to the Right Way. In answer, God impressed on the Believers that it is not His way to revert people by this method and that they should not lose heart if He is giving the enemies of the Truth a rope long enough to hang themselves. Otherwise, He is able to show such signs as may bring the dead out of their graves and make them speak (v. 31). But even then these obdurate people will invent an excuse to explain this away. All this decisive evidence clearly proves that this Surah was revealed during the last stage of the Prophet’s Mission at Makkah.