Overview - Surah 13: ar-Ra`d (The Thunder )

Overview (Verses 8 - 11)

God’s Limitless Knowledge

Now the sūrah enters a totally different realm, that of human souls and feelings and other creatures. God knows what every female bears, and by how much the wombs may fall short [in gestation], and by how much they may increase. With Him everything has its definite measure. He knows all that lies beyond the reach of human perception and all that anyone may witness. He is the Great One, the Most High. It is all alike [to Him] whether any of you speaks in secret or aloud, whether he seeks to hide under the cover of the night or walks openly in the light of day. Each has guardian angels before him and behind him, who watch him by God’s command. Indeed God does not change a people’s conditions unless they first change what is in their hearts. When God wills people to suffer some misfortune, none can avert it. Besides Him, they have none to protect them. (Verses 8-11)

We are overwhelmed with the effect of these fine touches in the scene drawn before our eyes and the music that is characteristic of the mode of expression. We are infinitely surprised as we imagine how penetrating God’s knowledge is, and to what depth it goes. How He is fully aware of every pregnancy in every womb, the secrets in people’s hearts, the stealthy who move under the cover of darkness, those who walk in open daylight, and whatever any creature says in public or private. All of these are known to Him as if each one is followed by a ray of His knowledge, and by protectors who count their thoughts and intentions. The whole scene fills us with awe. So much so that we seek refuge with God, appealing for His protection. A believer knows that God’s knowledge encompasses everything, but that total concept does not afford the same breadth of feeling as the details given here in such a beautiful image.

No abstract concept or unqualified true statement comes near to the Qur’ānic description of God’s absolute knowledge: “God knows what every female bears, and by how much the wombs may fall short [in gestation], and by how much they may increase. With Him everything has its definite measure.” (Verse 8) Our imagination starts to follow every female in this whole universe: every female in rural and urban areas, amongst nomadic tribes and city dwellers, in houses, caves, shanty towns and forests. We then consider that God follows every pregnancy carried in every womb, and knows every drop of blood that moves in or out of all these wombs.

No abstraction or generalization compares to the statement that follows: “It is all alike [to Him] whether any of you speaks in secret or aloud, whether he seeks to hide under the cover of the night or walks openly in the light of day. Each has guardian angels before him and behind him, who watch him by God’s command.” (Verses 10-11) Here our imagination follows every whisperer and open speaker, as well as everyone who moves about under the cover of darkness or who walks in open daylight anywhere in this great universe. We imagine God’s knowledge following every individual from the front and from behind, recording every little detail at any time of the night or day.

The sūrah’s opening description of the miraculous features to be found in the open universe are no greater and no more profound than the present verses which examine the deeper secrets of the human soul, or the far reaches of the world beyond the reach of human perception. Both sets of signs are of equal magnificence. Let us now reflect on some of the finer aspects of these verses: “God knows what every female bears, and by how much the wombs may fall short [in gestation], and by how much they may increase. With Him everything has its definite measure.” (Verse 8)

When God’s knowledge is described as total with regard to increase and decrease in gestation, this is followed by a statement saying that with God everything comes according to a clear and definite measure. So harmony is evident between the term, ‘measure’, and the notion of increase and decrease or falling short. Furthermore, the two situations of wombs falling short and increasing provide contrast, which is characteristic of the whole of this sūrah.

“He knows all that lies beyond the reach of human perception and all that anyone may witness. He is the Great One, the Most High.” (Verse 9) The two attributes mentioned here, ‘the Great One’ and ‘the Most High’, have definite impressions that they impart, but which are so difficult to describe in words. There is nothing created that does not have some shortcoming that keeps it within finite limits. Anything of God’s creation, whether action or matter, which people describe as great indeed, begins to shrink once God is mentioned. The same applies to the other attribute, ‘the Most High’. Have I said anything at all? No. Nor has any other commentator on the Qur’ān who has reflected on these two attributes, ‘the Great One, the Most High’.

“It is all alike [to Him] whether any of you speaks in secret or aloud, whether he seeks to hide under the cover of the night or walks openly in the light of day.” (Verse 10) The contrast is very clear in this verse. But the arresting point is the use of the Arabic word, sārib, which is translated as ‘walking openly’. Its implication suggesting almost the opposite impression of its meaning. The shade it casts is akin to stealth or something hiding, while it means ‘going or moving in the open’. Motion here is the intended feature as contrasted with using the dark night for cover. This shows that both the fine sound of the word and its shades are the cause of its use, so that the general atmosphere remains undisturbed.

“Each has guardian angels before him and behind him, who watch him by God’s command.” (Verse 11) 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.

“Indeed God does not change a people’s conditions unless they first change what is in their hearts.” (Verse 11) 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 suffer misfortune: “When God wills people to suffer some misfortune, none can avert it. Besides Him, they have none to protect them.” (Verse 11) The sūrah stresses this aspect rather than the opposite because it fits here with those who hasten evil rather than good. When that was mentioned forgiveness was stated first so that people’s lack of awareness of the truth was highlighted. Here, 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.

Overview (Verses 8 - 11)

God’s Limitless Knowledge

Now the sūrah enters a totally different realm, that of human souls and feelings and other creatures. God knows what every female bears, and by how much the wombs may fall short [in gestation], and by how much they may increase. With Him everything has its definite measure. He knows all that lies beyond the reach of human perception and all that anyone may witness. He is the Great One, the Most High. It is all alike [to Him] whether any of you speaks in secret or aloud, whether he seeks to hide under the cover of the night or walks openly in the light of day. Each has guardian angels before him and behind him, who watch him by God’s command. Indeed God does not change a people’s conditions unless they first change what is in their hearts. When God wills people to suffer some misfortune, none can avert it. Besides Him, they have none to protect them. (Verses 8-11)

We are overwhelmed with the effect of these fine touches in the scene drawn before our eyes and the music that is characteristic of the mode of expression. We are infinitely surprised as we imagine how penetrating God’s knowledge is, and to what depth it goes. How He is fully aware of every pregnancy in every womb, the secrets in people’s hearts, the stealthy who move under the cover of darkness, those who walk in open daylight, and whatever any creature says in public or private. All of these are known to Him as if each one is followed by a ray of His knowledge, and by protectors who count their thoughts and intentions. The whole scene fills us with awe. So much so that we seek refuge with God, appealing for His protection. A believer knows that God’s knowledge encompasses everything, but that total concept does not afford the same breadth of feeling as the details given here in such a beautiful image.

No abstract concept or unqualified true statement comes near to the Qur’ānic description of God’s absolute knowledge: “God knows what every female bears, and by how much the wombs may fall short [in gestation], and by how much they may increase. With Him everything has its definite measure.” (Verse 8) Our imagination starts to follow every female in this whole universe: every female in rural and urban areas, amongst nomadic tribes and city dwellers, in houses, caves, shanty towns and forests. We then consider that God follows every pregnancy carried in every womb, and knows every drop of blood that moves in or out of all these wombs.

No abstraction or generalization compares to the statement that follows: “It is all alike [to Him] whether any of you speaks in secret or aloud, whether he seeks to hide under the cover of the night or walks openly in the light of day. Each has guardian angels before him and behind him, who watch him by God’s command.” (Verses 10-11) Here our imagination follows every whisperer and open speaker, as well as everyone who moves about under the cover of darkness or who walks in open daylight anywhere in this great universe. We imagine God’s knowledge following every individual from the front and from behind, recording every little detail at any time of the night or day.

The sūrah’s opening description of the miraculous features to be found in the open universe are no greater and no more profound than the present verses which examine the deeper secrets of the human soul, or the far reaches of the world beyond the reach of human perception. Both sets of signs are of equal magnificence. Let us now reflect on some of the finer aspects of these verses: “God knows what every female bears, and by how much the wombs may fall short [in gestation], and by how much they may increase. With Him everything has its definite measure.” (Verse 8)

When God’s knowledge is described as total with regard to increase and decrease in gestation, this is followed by a statement saying that with God everything comes according to a clear and definite measure. So harmony is evident between the term, ‘measure’, and the notion of increase and decrease or falling short. Furthermore, the two situations of wombs falling short and increasing provide contrast, which is characteristic of the whole of this sūrah.

“He knows all that lies beyond the reach of human perception and all that anyone may witness. He is the Great One, the Most High.” (Verse 9) The two attributes mentioned here, ‘the Great One’ and ‘the Most High’, have definite impressions that they impart, but which are so difficult to describe in words. There is nothing created that does not have some shortcoming that keeps it within finite limits. Anything of God’s creation, whether action or matter, which people describe as great indeed, begins to shrink once God is mentioned. The same applies to the other attribute, ‘the Most High’. Have I said anything at all? No. Nor has any other commentator on the Qur’ān who has reflected on these two attributes, ‘the Great One, the Most High’.

“It is all alike [to Him] whether any of you speaks in secret or aloud, whether he seeks to hide under the cover of the night or walks openly in the light of day.” (Verse 10) The contrast is very clear in this verse. But the arresting point is the use of the Arabic word, sārib, which is translated as ‘walking openly’. Its implication suggesting almost the opposite impression of its meaning. The shade it casts is akin to stealth or something hiding, while it means ‘going or moving in the open’. Motion here is the intended feature as contrasted with using the dark night for cover. This shows that both the fine sound of the word and its shades are the cause of its use, so that the general atmosphere remains undisturbed.

“Each has guardian angels before him and behind him, who watch him by God’s command.” (Verse 11) 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.

“Indeed God does not change a people’s conditions unless they first change what is in their hearts.” (Verse 11) 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 suffer misfortune: “When God wills people to suffer some misfortune, none can avert it. Besides Him, they have none to protect them.” (Verse 11) The sūrah stresses this aspect rather than the opposite because it fits here with those who hasten evil rather than good. When that was mentioned forgiveness was stated first so that people’s lack of awareness of the truth was highlighted. Here, 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.