SURAH (13) AR-RA'D (AYA 1 to 20)

Sura (13) AR-RA’D (The Thunder) Aya 1 to 43 verses in 6 Sections

Revealed at Makka

SECTION 1

Signs of ALLAH in nature

Verses of the Qur’an described----Signs of ALLAH in nature---The Earth and its produce for those who understand---Apostle Muhammad a Warner and a guide unto all nations, i.e., Humanity as a whole.

المر ۚ تِلْكَ آيَاتُ الْكِتَابِ ۗ وَالَّذِي أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ الْحَقُّ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يُؤْمِنُونَ {13:1}

[Q13:1] Alif-Laaam-Meeem-Raa; tilka Aayaatul Kitaab; wallazee unzila ilaika mir Rabbikal haqqu wa laakinna aksaran naasi laa yu'minoun. 
[Q13:1] Alif Lam Mim Ra. These are the verses of the Book; and that which is revealed to you from your Lord is the truth, but most people do not believe.

[Q13:1] Alif, Laam, Miim, Raa'. Ini ialah ayat-ayat Kitab (Al-Quran) dan apa yang diturunkan kepadamu (wahai Muhammad) dari Tuhanmu adalah benar; tetapi kebanyakan manusia tidak (mahu) beriman.

See commentary of al Baqarah 2:1 for Alif, Lam, Mim---huruf muqatta-at.

For the "verses of the book" see commentary of al Baqarah 2:2.

§   Some say the meaning of these letter-simbols is: “I am ALLAH (SWT) All-Knowing. Another version says “I am ALLAH (SWT) the Giver of Life and the Sustainer.” ALL ARE CONJECTURES.

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(13:1) Alif. Lam. Mim. Ra. These are the verses of the Divine Book, and that which has been sent down to you from your Lord is the very truth, but most (of your) people do not believe in this. *1

*1 This is the introduction to this Surah, in which its aim and object has been enunciated in a few words. Allah has addressed the Holy Prophet to this effect: "O Prophet! most of your people are rejecting the teachings of the Qur'an for one reason or the other, but the fact is that what We are sending down to you is the Truth whether people believe it or not."
After this brief introduction, the discourse deals with the main subject of the Surah, which consists of three basic things. First, "The whole of the universe belongs to Allah alone, and none besides Him has any right to service and worship". Second, "There is another life after this life, in which you shall have to render an account of all your actions." Third, "I am a Messenger of Allah: whatever I am presenting before you is not from myself but from Allah." As the people were rejecting these three things, these have been reiterated over and over again in various forms to remove doubts and objections from the minds of the disbelievers. 

اللَّهُ الَّذِي رَفَعَ السَّمَاوَاتِ بِغَيْرِ عَمَدٍ تَرَوْنَهَا ۖ ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ ۖ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ ۖ كُلٌّ يَجْرِي لِأَجَلٍ مُسَمًّى ۚ يُدَبِّرُ الْأَمْرَ يُفَصِّلُ الْآيَاتِ لَعَلَّكُمْ بِلِقَاءِ رَبِّكُمْ تُوقِنُونَ {13:2}

[Q13:2] Allaahul lazee raf'as samaawaati bighairi 'amadin tarawnahaa summas tawaa 'alal 'Arshi wa sakhkharash shamsa walqamara kulluny yajree li ajalim musammaa; yudabbirul amra yufassilil Aayaati la'allakum biliqaaa'i Rabbikum tooqinoun. 

[Q13:2] ALLAH (SWT) is He Who raised the heavens without any pillars that you see, and He is firm in power and He made the sun and the moon subservient (to you); each one pursues its course to an appointed time; He regulates the affair, making clear the signs that you may be certain of meeting your Lord.
[Q13:2] ALLAH (SwT) jualah yang menjadikan langit terangkat tinggi dengan tiada bertiang sebagaimana yang kamu melihatnya, kemudian Dia bersemayam di atas Arasy dan Dia memudahkan matahari dan bulan (untuk faedah makhluk-makhlukNya); tiap-tiap satu dari keduanya beredar untuk suatu masa yang telah ditetapkan. ALLAH (SwT) jualah yang mentadbirkan segala urusan; Dia menerangkan tanda-tanda kekuasaanNya satu-persatu, supaya kamu yakin kepada pertemuan Tuhan kamu (untuk menerima balasan).

ALLAH (SWT) HAS CREATED THE UNIVERSE. HE IS THE SOLE SOVEREIGN. ALL LAWS PERTAINING TO CREATION, LEGISLATION AND ADMINISTRATION ARE GOVERNED BY HIS OMNIPOTENT, JUST AND MERCIFUL WILL. THERE IS NO ONE, EQUAL TO HIM, WHO SHARES IN HIS ABSOLUTE AUTHORITY.

r  Please refer to the commentary of al Baqarah 2:29 and al Araf 7:54.

Ì  ALLAH (SWT) IS THE CREATOR, THE CONSTANT RULER AND THE CONTINUOUS GOVERNOR.

ò  The whole universe exists and operates in accordance with the laws made, governed and regulated by the will of ALLAH (SWT).

ò  The unseen pillars are either the law of gravitation or of equation.

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(13:2) It is Allah Who raised up the heavens without such pillars as you could see: *2 then He sat Himself upon the Throne of His Kingdom: *3 He subjected the sun and the moon to a law. *4 Everything in the universe is running its course to its fixed term. *5 And Allah alone is directing the whole affair. He makes His signs plain: *6 perhaps you may be convinced of meeting your Lord. *7

*2 In other words, "Allah keeps the myriad's of heavenly bodies in space without any visible and perceptible support." Though there is nothing apparent and visible that is supporting these bodies, yet there is an invariable and imperceptible Power which is not only holding and keeping each and everyone of these huge bodies including the earth we inhabit in their proper places and orbits but also does not let any collision take place between them.
*3 For the fuller details of "He sat Himself on the Throne of His Kingdom," please refer to E.N. 41 of AI-A’araf. Here the purpose will be served if it is understood that this thing has been mentioned in the Qur'an at many places in order to bring out clearly the fact that Allah has not only created the earth, but also rules over His Kingdom, and that His universe is a factory that is not working automatically as some ignorant people seem to think nor is it being ruled by many gods as other ignorant people seem to believe. But it is a regular system that is being run and ruled over by its Creator. 
*4 It should be noted here that the addressees themselves accepted the truth of alI the claims that have been made in this verse. Therefore no proofs were required of the facts that it is Allah Who raised up the heavens without any visible support and subjected the sun and the moon to a fixed order. These things have been mentioned here only as arguments to prove that Allah is the sole Sovereign and ruler of the whole universe.
Now let us consider this question: How can such an argument as this convince those who do not believe at aII in the existence of God nor acknowledge that He is the Creator of the universe and the Director of all its affairs? The answer is that the arguments in support of the Doctrine of Tauhid advanced in the Qur'an to convince the mushriks equally apply against the atheists to prove the existence of God. It is like this: The whole of the universe-the earth, the moon, the sun and the countless heavenly bodies-constitute a perfect system which is working, under the same all-powerful Law. This is a proof that such a system must have been designed by some All-Powerful Sovereign, Who possesses wisdom and unerring knowledge. This proves conclusively the existence of that Allah Who has no other equal nor associate nor partner. FOR THERE CAN BE NO SYSTEM WITHOUT AN ADMINISTRATOR, NO LAW WITHOUT A RULER, NO WISDOM WITHOUT A SAGE, AND NO KNOWLEDGE WITHOUT THE POSSESSOR OF THAT KNOWLEDGE. ABOVE ALL, NO ONE CAN EVER CONCEIVE THAT THERE CAN BE ANY CREATION WITHOUT A CREATOR EXCEPT THE ONE WHO IS OBDURATE OR HAS NO SENSE LEFT IN HIM AT ALL. 
*5 This system is not only a standing proof of the fact that an All-Powerful Sovereign is ruling over it, but is also an evidence of the great wisdom underlying it; it also bears witness that there is nothing ever-lasting in it. Everything in it remains for a fixed term after which it comes to an end. This is equally true for each and every component part of it as well as for the whole system. It is quite evident from its physical structure that there is nothing ever-lasting and immortal. There must be some fixed term for the system as a whole, after the expiry of which it shall come to an end. Then there shall be another world: therefore it is most likely that there shall be Resurrection as predicted in the Qur'an: nay, its inevitability is beyond any doubt.
*6 Allah makes plain those Signs which help prove the truth of what the Holy Prophet was informing them. These Signs are spread all over the universe and everyone who observes these with open eyes can perceive that the realities towards which the Qur'an invites the people are testified by these Signs. 
*7 The preceding Signs have been cited to prove two things. First, the universe has only one Creator and Administrator. Second, there shall be life in the Hereafter in which everyone shall be judged in the Divine Court and awarded rewards and punishments on merit. As the first thing was quite obvious, it has not been mentioned in the conclusion drawn from the Signs. But the second thing, life in the Hereafter, has been mentioned because that was rather hidden from perception. Therefore it has specifically been stated that these Signs have been made plain in order "to convince you that you shall meet your Lord in the Hereafter and render an account of all your actions in this world."
Now let us consider how these Signs help prove life in the Hereafter. These make it evident in two ways:
(1) When we consider how big heavenly bodies as the sun and the moon are completely subject to the will of Allah, our hearts feel convinced that Allah Who has created these things and regulated their movements so orderly around their orbits, has undoubtedly the power to bring to life the whole human race after its death. 
(2) The terrestrial system also proves that its Creator is All-Wise. Therefore it can never be imagined that the All-Wise Creator could have created man and endowed him with wisdom and intelligence and invested him with power and authority, and then left him free to do what he liked with these, without being responsible and accountable for their use or abuse. For His Wisdom demands that He should take full account of alI the acts and deeds of man in this world. It requires that. He should take to task those who committed aggressions and compensate their victims and He should give rewards to those who practised virtue and punishments to those who did wicked deeds. In short, His Wisdom requires that He should call to account every human being and demand: "How did you carry out the trust that was placed in your hands in the shape of your wonderful body with its wonderful faculties and the numerous resources of the earth?" It may be that a foolish and unjust ruler of this world might entrust the affairs of his kingdom in the hands of his agents and then forget to call them to account, but such a thing can never be expected from the All-Wise and All-Knowing Allah.
It is this way of observing and considering the heavenly bodies that can convince us that life in the Hereafter is both possible and inevitable.

وَهُوَ الَّذِي مَدَّ الْأَرْضَ وَجَعَلَ فِيهَا رَوَاسِيَ وَأَنْهَارًا ۖ وَمِنْ كُلِّ الثَّمَرَاتِ جَعَلَ فِيهَا زَوْجَيْنِ اثْنَيْنِ ۖ يُغْشِي اللَّيْلَ النَّهَارَ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِقَوْمٍ يَتَفَكَّرُونَ {13:3}

[Q13:3] Wa Huwal lazee maddal arda wa ja'ala feehaa rawaasiya wa anhaaraa; wa min kullis samaraati ja'ala feehaa zawjainis yaini Yughshil lailan nahaar; inna fee zaalika la aayaatil liqawminy yatafakkaroon. 
[Q13:3] And He it is Who spread the earth and made in it firm mountains and rivers, and of all fruits He has made in it two kinds; He makes the night cover the day; most surely there are signs in this for a people who reflect.

[Q13:3] Dan Dialah yang menjadikan bumi terbentang luas dan menjadikan padanya gunung-ganang (terdiri kukuh) serta sungai-sungai (yang mengalir) dan dari tiap-tiap jenis buah-buahan, Dia jadikan padanya pasangan: Dua-dua. Dia juga melindungi siang dengan malam silih berganti. Sesungguhnya semuanya itu mengandungi tanda-tanda kekuasaan ALLAH (SwT) bagi kaum yang (mahu) berfikir.

In Ya Sin 36:36; Zariyat 51:49, and Rahman 55:52 also it has been said that all created beings, including animals and plants have been created with reproductive apparatus -male stamens and female pistils, owing their existence to each other; and in the end they all fly (turn to or hasten to ALLAH (SWT), BECAUSE THERE IS NO REFUGE save in His mercy and there is no escape from His justice.

THE FOLLOWERS OF THE SCHOOL OF AHLUL BAYT BELIEVE THAT WHATEVER THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) SAID OR DID WAS IN THE LIGHT OF REVELATIONS, FOR VERSE 10:15 OF YUNUS SAYS THAT HE FOLLOWED NOTHING BUT WHAT IS REVEALED TO HIM

There are several types of revelations, such as the verses of the Qur’an, OR Wahi not disclosed in spoken words, hadith qudsi; and all these governed his whole life.

¥  So the fabricated tradition that he was unaware of the necessity of fertilisation of the female date-palm, implying that he used to make mistakes whenever he used his own discretion, should be rejected outright.

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(13:3) And it is He Who has spread out the earth, and fixed the immovable mountains in it, and made the rivers flow on it. He has created in pairs every kind of fruit, and He covers the day with the veil of night. *8 Surely there are great Signs in these for those who reflect upon them.

*8 After citing some heavenly Signs in support of the doctrines of Tauhid and the Hereafter, a few Signs are being cited from the earth for the same purpose. Briefly the following are the arguments for Tauhid, Resurrection and Accountability: 
(1) TAUHID: The fact that the earth is closely connected with the heavenly bodies (which help create life on it), and the fact that the mountains and the rivers are so inter-related with that life are clear proofs that all these things have not been created by separate and different gods nor are being governed, by gods with independent powers and authorities. Had it been so, there could not have been so much harmony, congruity, accord and unity of purpose among them; nor could these relationships have continued for such a long time. For it is quite obvious that if there had not been One All-Powerful and All-Wise Allah, it could not have been possible and practicable for different gods to sit together and evolve out such a harmonious system of the universe without any discord or conflict between its myriad's of bodies. 
(2) RESURRECTION: This wonderful planet, the earth, is itself a great proof that it’s Creator is All-Powerful and can, therefore, raise the dead whenever He will. For it is floating in space round the sun and it has high mountains fixed in it and has large rivers flowing on its surface: it produces countless fruit-bearing trees and it brings about the cycles of the day and the night with precise regularity.
All these things bear witness to the boundless power of its Creator. It would, therefore, be sheer folly to doubt that such All-Powerful Creator is incapable of raising mankind to life after death.
(3) ACCOUNTABILITY: The earth, with all its wonderful and purposeful signs, is a clear evidence of the fact that its Creator is All-Wise. Therefore it cannot even be imagined that He has created man, His noblest creation, without any purpose. Just as His wisdom is apparent from the structure of the earth, its mountains, its rivers, the pairs of its trees and fruits, its night and day, so it is quite obvious that it has not been made the habitation of man without any purpose, nor will it be brought to nought without the fulfilment of that purpose. Clearly mankind shall be accountable to its Creator for the fulfilment of that Divine purpose. 

وَفِي الْأَرْضِ قِطَعٌ مُتَجَاوِرَاتٌ وَجَنَّاتٌ مِنْ أَعْنَابٍ وَزَرْعٌ وَنَخِيلٌ صِنْوَانٌ وَغَيْرُ صِنْوَانٍ يُسْقَىٰ بِمَاءٍ وَاحِدٍ وَنُفَضِّلُ بَعْضَهَا عَلَىٰ بَعْضٍ فِي الْأُكُلِ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِقَوْمٍ يَعْقِلُونَ {13:4}

[Q13:4] Wa fil ardi qita'um muta jaawiraatunw wa jannaatum min a'naabinw wa zar'unw wa nakheelun sinwaanunw wa ghairu sinwaaniny yusqaa bimaaa'inw waahid; wa nufaddilu ba'dahaa 'alaa ba'din fil-ukul; inna fee zaalika la aayaatil liqawminy ya'qiloon. 
[Q13:4] And in the earth there are tracts side by side and gardens of grapes and corn and palm trees having one root and (others) having distinct roots-- they are watered with one water, and We make some of them excel others in fruit; most surely there are signs in this for a people who understand.

[Q13:4] Dan di bumi ada beberapa potong tanah yang berdekatan (tetapi berlainan keadaannya); dan padanya ada kebun-kebun anggur dan jenis-jenis tanaman serta pohon-pohon tamar (kurma) yang berumpun dan yang tidak berumpun; semuanya disiram dengan air yang sama dan Kami lebihkan buah setengahnya dari setengahnya yang lain (pada bentuk, rasa dan baunya). Sesungguhnya yang demikian itu mengandungi tanda-tanda kekuasaan ALLAH (SwT) bagi orang-orang yang (mahu) berfikir serta memahaminya. 

THERE IS UNIFORMITY IN DIVERSITY, AND VARIETY IN UNITY IN THE SENSE THAT ALL DIVERSITY IS SUBJECT TO CERTAIN UNIFORM LAWS, AND THEREFORE every variety points out to uniformity which means unity -a proof of the absolute unity of the creator of the universe.

§   Abdur Rahman bi Hammad a great Sunni authority reports that Jabir ibne Abdullah heard the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) addressing Ali saying, “O’ Ali! All the others of the mankind are of different trees and I and thou are of one and the same”. This declaration of the HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) testifies further the fact announced through his saying “I and Ali are one and the same Light.”

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(13:4) And behold! there are different regions on the earth close to one another; *9 there are vineyards, corn fields and groves of date-palm with single or double trunk. *10 All are irrigated with the same water, but We make some more tasteful than others. Most surely there are many Signs in all these things for those who use their common sense. *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. Though it has countless regions adjoining one another, they are different from one another in their shapes, colours, component parts, characteristics, potentialities, productive capacity and source of minerals. This diversity has countless points of wisdom and advantage. Let alone other creatures, if we consider the diversity of regions from the point of the good it has done to mankind, we shall have to acknowledge that this is the result of the well-thought and well-planned design of the All-Wise Creator. For this diversity has helped the growth of human civilization so much that only an unreasonable person can assign this to mere accident. 
*10 Some of the date-palm trees have only a single trunk from the root while others have two or more stems from the same root. 
*11 The things mentioned in this verse contain many other Signs besides the proofs of Tauhid and the boundless powers and All-Comprehensive W isdom of Allah. Let us consider one of these that is the diversity in the universe, including mankind. There is the one and the same earth but all its regions are quite different from one another. Then there is one and the same water but it helps to produce different kinds of corn and fruits. Then one and the same tree bears fruits which, in spite of likeness, differ from one another in shapes, sizes, and other features. Then there is one and the same root from which sometimes one and at others two trunks sprout up, with their own different characteristics. If one considers these aspects of diversity, one shall come to the conclusion that the Divine wisdom demands the same kind of diversity in the natures, temperaments and inclinations of human beings, and, therefore, in their conducts. So, one need not worry about the existence of this diversity. As it has been stated in v. 31, if Allah had willed, He could have created all human beings alike and virtuous by birth. But the wisdom that underlies the creation of the universe, including mankind, requires diversity and not uniformity. Otherwise, all this creation would have become meaningless. 

وَإِنْ تَعْجَبْ فَعَجَبٌ قَوْلُهُمْ أَإِذَا كُنَّا تُرَابًا أَإِنَّا لَفِي خَلْقٍ جَدِيدٍ ۗ أُولَٰئِكَ الَّذِينَ كَفَرُوا بِرَبِّهِمْ ۖ وَأُولَٰئِكَ الْأَغْلَالُ فِي أَعْنَاقِهِمْ ۖ وَأُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ {13:5}

[Q13:5] Wa in ta'jab fa'ajabun qawluhm 'a-izaa kunna turaaban 'a-inna lafee khalqin jadeed; ulaaa 'ikal lazeena kafaroo bi Rabbihim wa ulaaa'ikal aghlaalu feee a'naaqihim wa ulaa'ika Ashaabun Naari hum feehaa khaalidoon. 
[Q13:5] And if you would wonder, then wondrous is their saying: What! When we are dust, shall we then certainly be in a new creation? These are they who disbelieve in their Lord, and these have chains on their necks, and they are the inmates of the fire; in it they shall abide.

[Q13:5] Dan jika engkau merasa hairan (wahai Muhammad), maka sungguh menghairankan perkataan mereka yang kafir itu (yang mengatakan): Adakah apabila kami telah menjadi tanah betulkah kami pula akan hidup semula dalam bentuk kejadian yang baru? Mereka itulah orang-orang yang kufur ingkar kepada Tuhan mereka dan merekalah yang dibelenggu dengan belenggu-belenggu pada leher mereka dan merekalah juga ahli Neraka, mereka kekal di dalamnya.

AFTER SEEING THE SIGNS IN NATURE AND IN REVELATION, only an obstinate disbeliever denies the creator, and refuses to appreciate the process of raising the dead up again after being reduced to dust -HE MUST KNOW THAT HE WHO HAS ONCE CREATED HIM HAS THE POWER TO CREATE HIM AGAIN. Refer to Ya Sin 36:78 and 79 wherein the reply to the disbelievers contains this argument.

After knowing the process of creation and development, man is expected to marvel at the grandeur of the eternal and beyond the human comprehension powers of the creator, but no reasonable human being will deny the possibility of a new state of life in the process of development or evolution.

±  “And he hath coined for us a similitude, and had forgotten the fact of his creation, saying: Who will revive these bones when they have rotted away?

±  “Say: He will revive them who produced them at the first, for He is Knower of every creation.” (36:78-79)

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(13:5) Now, if there is anything for you to marvel at, you should marvel at their saying: "What! When we have become dust, shall we then be raised to a new life again?" These are the people who have denied their Lord: *12 they are those who shall have collars around their necks: *13 they shall be the dwellers of Hell and therein they shall dwell for ever.

*12 They "have denied their Lord": their denial of the Hereafter is, in fact, the denial of the Power and Wisdom of Allah. As they say that it is impossible to bring them again to life after their death, it implies that, God forbid, their AIIah Who has created them lacks not only power but wisdom, too.
*13 As a collar around the neck is a symbol of imprisonment, the words "collars around their necks" have been used here idiomatically to show that they are slaves of ignorance, obduracy, lust and are blind followers of their forefathers. As their thinking is influenced by their prejudices, they cannot believe in the Hereafter and would deny this, though there is every reason to believe that it is inevitable. 

وَيَسْتَعْجِلُونَكَ بِالسَّيِّئَةِ قَبْلَ الْحَسَنَةِ وَقَدْ خَلَتْ مِنْ قَبْلِهِمُ الْمَثُلَاتُ ۗ وَإِنَّ رَبَّكَ لَذُو مَغْفِرَةٍ لِلنَّاسِ عَلَىٰ ظُلْمِهِمْ ۖ وَإِنَّ رَبَّكَ لَشَدِيدُ الْعِقَابِ {13:6}

[Q13:6] Wa yasta'jiloonaka bis saiyi'ati qablal hasanati wa qad khalat min qablihimul masulaat; wa inna Rabbaka lazoo maghfiratil linnaasi 'alaa zulmihim wa inna Rabbaka lashadeedul 'iqaab. 
[Q13:6] And they ask you to hasten on the evil before the good, and indeed there have been exemplary punishments before them; and most surely your Lord is the Lord of forgiveness to people, notwithstanding their injustice; and most surely your Lord is severe in requiting (evil).

[Q13:6] Dan mereka meminta kepadamu menyegerakan kedatangan perkara buruk (azab yang dijanjikan) sebelum mereka memohon kebaikan; padahal sesungguhnya telah berlaku sebelum mereka peristiwa-peristiwa azab yang telah menimpa orang-orang yang kafir seperti mereka dan (ingatlah) sesungguhnya Tuhanmu amat melimpah keampunanNya bagi manusia (yang bertaubat) terhadap kezaliman mereka dan sesungguhnya Tuhanmu juga amatlah keras balasan azabNya (terhadap golongan yang tetap ingkar).

UNABLE TO CONTEST THE POSITIVE ARGUMENTS BASED UPON REASON AND OBSERVATION, the infidels resort to negative approach, and like the people of Nuh, Hud, Lut, Salih, Shu-ayb, and the followers of Firawn (in the times of Musa), mentioned in al Araf and Hud, ask for destructive signs -the divine punishment before the term of respite allowed by ALLAH (SWT) in this life.

AS A RULE ALLAH (SWT) ALLOWS TIME TO FOLLOW GUIDANCE, but is severe in requital at the proper occasion.

The testimony of the evil mentioned here refers to the disbelievers demanding the chastisement they were threatened with, to be brought upon them and the good stand for the respite given to them.

ALLAH (SWT) had many times said in the Holy Qur’an viz., along the following words: there had already been the instances of the people having been chastised for their disbelief, why should not they draw lesson from the events that already taken place…

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(13:6) They demand from you the hastening of evil rather than good, *14 though indeed there have been instances of exemplary punishments before them (of the wrath of God on the people who adopted the same attitude.) The fact is that your Lord shows forbearance to the people despite their transgressions, and it is also the fact that your Lord is stern in retribution.

*14 This refers to the demand of the Quraish from the Holy Prophet "If you are a true Prophet of God, why don't you hasten to bring that scourge of God on us of which you have been threatening us, when we are flouting and denying you ?" They did this in different ways. Sometimes they would invoke God mockingly and say, "O Lord, settle our accounts now and do not postpone these to the Day of Resurrection". At another time, they would say, "Our Lord, if what Muhammad says be true, and be from Thee, then stone us from the sky or send down some other scourge upon us from the sky or send down some other painful torment upon us." In this verse an answer has been given to such impudent demands of the disbelievers. They have been admonished to refrain from such foolish demands and avail of the respite that was being given to them and mend their ways, for they were incurring the wrath of God by adopting the attitude of rebellion. 

وَيَقُولُ الَّذِينَ كَفَرُوا لَوْلَا أُنْزِلَ عَلَيْهِ آيَةٌ مِنْ رَبِّهِ ۗ إِنَّمَا أَنْتَ مُنْذِرٌ ۖ وَلِكُلِّ قَوْمٍ هَادٍ {13:7}

[Q13:7] Wa yaqoolul lazeena kafaroo law laaa unzila 'alaihi Aayatum mir Rabbih; innamaaa anta munzirunw wa likulli qawmin haad. 
[Q13:7] And those who disbelieve say: Why has not a sign been sent down upon him from his Lord? You are only a Warner and (there is) a guide for every people.

[Q13:7] Dan berkatalah orang-orang yang kafir: Mengapa tidak diturunkan kepada (Muhammad) sesuatu mukjizat dari Tuhannya? Sesungguhnya engkau (wahai Muhammad) hanyalah seorang Rasul pemberi amaran (kepada orang-orang yang ingkar) dan tiap-tiap umat (yang telah lalu) ada Nabinya yang memimpin ke jalan yang benar.

THE QUR’AN TREATS THE MIRACLES AS SUBORDINATE TO THE MORAL AND SPIRITUAL EVIDENCES AND SIGNS DEMONSTRATED BY THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD), WHO WAS SENT AS A WARNER.

Refer to the commentary of al Baqarah 2:118. "And for every people there is a guide."

Ø  Thalabi in his Tafsir relates on the authority of Ibn Abbas that when this verse was revealed the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said: "I am the warner and Ali is the guide. O Ali, through you those who are guided will receive true guidance."

This tradition has also been reported and confirmed by Ibn Marduwayh, Ibn Hatim, Tabarani, Ibn Asakir, Suyuti, Ahmad bin Hambal, Fakhruddin Razi and Abu Nu-aym.

Ø  Imam Muhammad bin Ali al Baqir also said that "the warner" means the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and "the guide" means Ali and added "the authority to guide continues among us". This verse also points to the continued existence of a "guide", namely al Mahdi al Qa-im (refer to the commentary of al Bara-at 9:32 and 33); and for "the true guides" refer to the commentary of Yunus 10:35.

THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) IS A WARNER FOR ALL PEOPLE IN ALL TIMES, SO THE IMAM (GUIDE) IN HIS PROGENY IS ALSO FOR ALL PEOPLE IN EVERY AGE.

The enemies of the Ahlul Bayt try to conceal their merits, and deny their divine rights, but ALLAH (SWT)'s plan is always executed and His will invariably takes effect:

v  They desire to put out the light of ALLAH (SWT) with their mouths, but ALLAH (SWT) wills to perfect His light, however the unbelievers may dislike it. (Saff 61:8)

v  ALLAH (SWT) had willed and thoroughly purified the Ahlul Bayt (Ahzab 33:33) and established them as the only truthfuls at the time of mubahilah (Ali Imran 3:61).

There are two interpretations of the last passage of this verse:

     i.      The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) is a Warner and a guide for every nation.

   ii.      The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) is a Warner and every nation had a guide.

In view of the above-noted tradition reported by a large number of Muslim scholars the last interpretation must be accepted.

The people demanded miracles--- IN REPLY IT IS SAID THAT ***the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) is only a Warner to mankind inviting their attention to what had happened to the wicked in the past and a guide for every nation. ***The guides preceding the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and THE GUIDES TO MANKIND THEREAFTER would be the Holy Imams (the Twelve Divinely commissioned Guides). People either totally faithless or without the proper knowledge of it, question about the Last one of the Holy Imams viz., Muhammad ibne Hasan Al-Mahdi who at ALLAH (SWT)’s will is hidden AS IN THE CASE of Jesus (Isa) and the angels. They say ‘How could the one out of sight be a guide?’

§   In the first place such a childish question does not befit the intelligent minds, for ALLAH (SWT) Himself is hidden from the sight AND YET EVERY KIND of guidance is only from Him; AND WHERE IS THE WONDER if the guidance is being affected through a similar phenomenon.

§   Secondly, such a question is automatically answered by another factor that when the apostleship of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) was undoubtedly for mankind as a whole in all parts of the world (verses 2:213 and 10:19) BUT he lived only at Makka in Arabia, *and yet he was the Prophet for the people in the far and distant parts of the earth?

IT IS ALSO A FACT that *the apostleship of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) was for all times. *The apostleship is considered to be current when the apostleship has already passed away. The question has to be answered in the light of these facts. The last unavoidable resort was the Imam of the age. Even the first four Kalifs, particularly Omar ibne Khattab, depended so much upon the guidance of Ali-Ibne-Abi-Talib that he openly declared “Had not Ali been there Omar would have perished”

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(13:7) These people who have rejected your Message, say, "Why has no Sign been sent down to this person from His Lord" *15 -You are a warner only and every people has its guide. *16

*15 This showed their mentality. The only criterion of judging whether Muhammad (Allah's peace be upon him) was a true Prophet or not according to these disbelievers, was whether he would perform a miracle to order. This was because they would not judge his Message by rational arguments: they would not learn a lesson from his high character nor from the moral revolution that was being brought about among his Companions by his Message and noble example: nor would they carefully consider the rational arguments given in the Qur'an to prove the errors of their religion of shirk and superstitions of ignorance. They would ignore these rational things and demand a miracle to decide the issue. 
*16 This is the concise answer to their demand, though it has not been directly addressed to the disbelievers but to the Messenger. It is this: "O Prophet, you should not worry at alI about some miracle which you might show to these people in order to convince them, for it is not a part of your Mission. Your duty is only to warn the people of their negligence and of the evil consequences of their wrong ways. And for this purpose We have always sent a guide to every people. Now you, too, are performing this duty, and it is for them to open their eyes and judge the truth of your Message." After giving this concise answer, Allah overlooks their demand but warns them, in the succeeding verses, that they have to deal with the All-Knowing AIlah Who has full knowledge about everyone of them from the time they were in the wombs of their mothers, and Who keeps a keen watch over everything they do. Therefore their fates shall be decided strictly with justice in accordance with their merits and that there is no power on the earth and in the heavens that can influence in the least His decisions and judgements. 

SECTION 2

ALLAH, the Almighty Creator of the Universe

The Glory, the Mighty and All-Supreme Authority of ALLAH related---He knowth everything and every action be it hidden or open---His might incomparable---His Warth Irresistable---Everything in the Heavens and in the Earth willingly or unwillingly makes obeisance to Him---The obode of the wicked shall be Hell.

اللَّهُ يَعْلَمُ مَا تَحْمِلُ كُلُّ أُنْثَىٰ وَمَا تَغِيضُ الْأَرْحَامُ وَمَا تَزْدَادُ ۖ وَكُلُّ شَيْءٍ عِنْدَهُ بِمِقْدَارٍ {13:8}

[Q13:8] Allaahu ya'lamu maa tahmilu kullu unsaa wa maa tagheedul arhaamu wa maa tazdaad, wa kullu shai'in 'indahoo bimiqdaar.  
[Q13:8] ALLAH (SWT) knows what every female bears, and that of which the wombs fall short of completion and that in which they increase; and there is a measure with Him of everything.

[Q13:8] ALLAH (SwT) mengetahui akan apa yang dikandung oleh tiap-tiap ibu dan mengetahui apa yang kurang dari yang dikandung dalam rahim itu atau yang lebih dan tiap-tiap sesuatu adalah ditetapkan di sisiNya dengan kadar yang tertentu.

The female womb is just an example, a type, of extreme secrecy-whether the womb is bearing a male or female, one or more, whether it is to be born short of the standard time or to exceed the standard time.

ì  THE MOST HIDDEN THINGS ARE CLEAR TO THE CREATOR'S KNOWLEDGE. ALL THINGS ARE REGULATED BY HIM IN JUST MEASURE AND PROPORTION.

ALLAH (SWT)'S KNOWLEDGE OF THE SEEN AND THE UNSEEN IS COMPLETE AND PERFECT. HIS KNOWLEDGE IS THE BASIS OF THE JUSTICE THAT WILL BE DONE ON THE DAY OF JUDGEMENT. HIS KNOWLEDGE ENCOMPASSES ALL THAT WHICH EVERY INDIVIDUAL DOES OPENLY AND SECRETLY, AND THAT WHICH IS TAKING PLACE IN THE WHOLE UNIVERSE, AND also the laws which govern the creation and its consequences, because he is the creator of all creation, all laws and all operations.

ß  Imam Jafar bin Muhammad al Sadiq said:

Once during the Kalifat Omar, a woman gave birth to a child in six months and Omar ordered her to be stoned. The First Holy Imam Ali-Ibne-AbiTalib asked Omar what defense had he if she sues him according to the Word of ALLAH (SWT). For ALLAH (SWT) has said that the duration of the period of pregnancy is thirty months and in (verse 2:232) has said that the breast-feeding of the child should be for two complete years. If the two years are deducted from the thirty months, there remain only six months, which is the minimum period of mankind pregnancy.

Ghayz is that pregnancy whose duration is less than 9 months; and ma tazdad is that which exceeds 9 months.

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(13:8) Allah knows what every female bears in her womb: He is fully aware of what is taking shape in the womb and also what decrease or increase occurs therein. *17 Everything has its fixed measure with Him.

*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, capabilities and powers. 

عَالِمُ الْغَيْبِ وَالشَّهَادَةِ الْكَبِيرُ الْمُتَعَالِ {13:9}

[Q13:9] 'Aalimul Ghaibi wash shahaadatil Kaabeerul Muta'aal. 
[Q13:9] The knower of the unseen and the seen, the Great, the Most High.

[Q13:9] Dialah yang mengetahui perkara-perkara yang ghaib dan yang nyata; Dialah jua Yang Maha Besar, lagi Maha Tinggi (yang Mengatasi segala-galanya). 

(see commentary for verse 8)

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(13:9) He has perfect knowledge both of the visible and the invisible. He is the Great and the Supreme Being.

سَوَاءٌ مِنْكُمْ مَنْ أَسَرَّ الْقَوْلَ وَمَنْ جَهَرَ بِهِ وَمَنْ هُوَ مُسْتَخْفٍ بِاللَّيْلِ وَسَارِبٌ بِالنَّهَارِ {13:10}

[Q13:10] Sawaaa'um minkum man asarral qawla wa man jahara bihee wa man huwa mustakhfim billaili wa saaribum binnahaar. 
[Q13:10] Alike (to Him) among you is he who conceals (his) words and he who speaks them openly, and he who hides himself by night and (who) goes forth by day.

[Q13:10] Sama sahaja kepadaNya: Sesiapa di antara kamu yang merahsiakan kata-katanya dalam hati dan yang menyatakannya; juga yang bersembunyi pada waktu malam dan yang keluar berjalan pada waktu siang. 

OUR MOST HIDDEN THOUGHTS AND MOTIVES ARE KNOWN TO HIM AT ALL TIMES. Every person, whether he conceals or reveals his thoughts, whether he skulls in darkness or goes about by day, all are under ALLAH (SWT)'s watch. His grace encompasses, and again and again protects, those who take the precaution from harm and evil.

v  Ma-aqqibat are the angels who descend, succeeding one another by turns, to keep safe every individual from misfortunes when that individual, in ALLAH (SWT)'s will, is not to suffer death (Anam 6:61).

Refer to Nisa 4:79 and Anfal 7:53 for -13:11"ALLAH (SWT) never changes the condition of a people until they change it themselves." ALLAH (SWT) HAS GIVEN MAN INTELLIGENCE AND KNOWLEDGE; HE SURROUNDS HIM WITH HIS GRACE AND MERCY. If, inspite of all this, man distorts his own will and goes against ALLAH (SWT)'s will, ALLAH (SWT)'s wrath will descend on him and the favourable position in which ALLAH (SWT) has placed him will be changed. None of the things which he relies upon, other than ALLAH (SWT), can protect him. When once the punishment comes, there is no turning it back.

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(13:10) Alike to Him are all of you, whether One of you whispers or speaks aloud or one hides oneself under the cover of the darkness of night or walks about in the broad day light.

لَهُ مُعَقِّبَاتٌ مِنْ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ يَحْفَظُونَهُ مِنْ أَمْرِ اللَّهِ ۗ إِنَّ اللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّىٰ يُغَيِّرُوا مَا بِأَنْفُسِهِمْ ۗ وَإِذَا أَرَادَ اللَّهُ بِقَوْمٍ سُوءًا فَلَا مَرَدَّ لَهُ ۚ وَمَا لَهُمْ مِنْ دُونِهِ مِنْ وَالٍ {13:11}

[Q13:11] Lahoo mu'aqqibaatum mim baini yadaihi wa min khalfihee yahfazoonahoo min amril laah; innal laaha laa yughaiyiru maa biqawmin hattaa yughaiyiroo maa bianfusihim; wa izaaa araadal laahu biqawmin sooo'an falaa maradda lah; wa maa lahum min dooniheeminw waal. 
[Q13:11] For his sake there are angels following one another, before him and behind him, who guard him by ALLAH (SWT)'s commandment; surely ALLAH (SWT) does not change the condition of a people until they change their own condition; and when ALLAH (SWT) intends evil to a people, there is no averting it, and besides Him they have no protector.

[Q13:11] Bagi tiap-tiap seorang ada malaikat penjaganya silih berganti dari hadapannya dan dari belakangnya, yang mengawas dan menjaganya (dari sesuatu bahaya) dengan perintah ALLAH (SwT). Sesungguhnya ALLAH (SwT) tidak mengubah apa yang ada pada sesuatu kaum sehingga mereka mengubah apa yang ada pada diri mereka sendiri dan apabila ALLAH (SwT) menghendaki untuk menimpakan kepada sesuatu kaum bala bencana (disebabkan kesalahan mereka sendiri), maka tiada sesiapapun yang dapat menolak atau menahan apa yang ditetapkanNya itu dan tidak ada sesiapapun yang dapat menolong dan melindungi mereka selain daripadaNya.  

Imam Ali bin Husayn al Zayn al Abidin has said that the bounties, ALLAH (SWT) bestows on any person, ARE NEVER TAKEN AWAY, BUT IN CONSEQUENCE OF CERTAIN SINS:

1.        **Disobedience to the virtuous, **pride, **ridiculing others, (These result in withdrawal of bounties and turn the sinner into a hardened transgressor.)

2.        **Going to bed before praying Isha salat, **sleeping at the time of Fajr salat, **thinking lightly of the bounties of ALLAH (SWT), **complaining to others against ALLAH (SWT). (These reduce the means of sustenance to the minimum.)

3.        **Swearing false oaths, **uttering lies, **adultery, **obstructing the way of the Muslims, **false claims, **misappropriation of a trust, **not helping the aggressed and oppressed, **not preaching pursuance of good and abstinence from evil. (These bring down calamities.)

4.        **Practising iniquity and wickedness, **legalising that which is forbidden, **obedience to the wicked and **revolting against the virtuous, **drunkenness and **gambling, **using jests and jokes to stimulate ridicule of others. (These give an upper hand to the enemies.)

Once a man who carried a pot of wine on his head, when wine had been forbidden, saw the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and got perturbed and prayed to ALLAH (SWT) to save him and promised never again to go near wine. When he came to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and was asked what was on his head he replied that it was vinegar. When the liquid was brought down and tested it was best kind of vinegar. When the man himself was surprised and wanted to relate his feelings when he saw the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and what he prayed for, the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)

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(13:11) For each person has guardians before him and behind him, who watch over him by Allah's command. *18 The fact is that Allah does not change a people's lot unless they themselves change their own characteristics: and when Allah decides to bring about retribution to a people, none can ward it off, nor can they find any defender or helper 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 froth Divine Retribution, for there is none who could defend them against Allah, even though they might have been paying homages and making offerings to their so-called patrons and protectors in the hope that they would rescue them froth punishment from Allah on the Day of Judgement. 

هُوَ الَّذِي يُرِيكُمُ الْبَرْقَ خَوْفًا وَطَمَعًا وَيُنْشِئُ السَّحَابَ الثِّقَالَ {13:12}

[Q13:12] Huwal lazee yureekumul barqa khawfanw wa tama'anw wa yunshi'us sahaabas siqaal. 
[Q13:12] He it is Who shows you the lightning causing fear and hope and (Who) brings up the heavy cloud.

[Q13:12] Dialah yang memperlihatkan kilat kepada kamu, untuk menakutkan (dari panahan petir) dan memberi harapan (dengan turunnya hujan) dan Dia yang menjadikan awan tebal yang berat (dengan air). 

Thunder is a beneficent force, created by ALLAH (SWT), and like the rest of creation praises and glorifies the creator. MAN IS ADVISED to look to good, not to evil; to mercy, not to punishment; to the hope of abundant crops in the rain which comes behind the lightning clouds; AND NOT to fear the fire in the thunder. "Thunder", the name of this surah, is really a submissive instrument of good in ALLAH (SWT)'s hand.

It was not beneficence but wrath that the polytheists attributed to their false gods. If man worships anything other than ALLAH (SWT) (rulers, stars, powers of nature, spirits, self, power, wealth, talent, intellect - all created by ALLAH (SWT) to serve man) his worship is both foolish and futile.

WITHOUT BELIEF IN ALLAH (SWT) WORSHIP OR PRAYER HAS NO MEANING AT ALL. To call any created being directly for fulfilment of needs and desires has been prohibited, BUT to seek the medium of the approved intercessors is not forbidden.

Ì  "Seek the means of approach unto Him." (Ma-idah 5:35)

Also refer to the commentary of al Baqarah 2:48.

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(13:12) It is He Who makes the lightning flash before you to fill you both with fear and with hope: it is He Who produces clouds laden with water.

وَيُسَبِّحُ الرَّعْدُ بِحَمْدِهِ وَالْمَلَائِكَةُ مِنْ خِيفَتِهِ وَيُرْسِلُ الصَّوَاعِقَ فَيُصِيبُ بِهَا مَنْ يَشَاءُ وَهُمْ يُجَادِلُونَ فِي اللَّهِ وَهُوَ شَدِيدُ الْمِحَالِ {13:13}

[Q13:13] Wa yusabbihur ra'du bihamdihee walmalaaa'ikatu min kheefatihee wa yursilus sawaa'iqa fa yuseebu bihaa mai yashaaa'u wa hum yujaadiloona fil laahi wa Huwa shadeedul mihaal. 
[Q13:13] And the thunder declares His glory with His praise, and the angels too for awe of Him; and He sends the thunderbolts and smites with them whom He pleases, yet they dispute concerning ALLAH (SWT), and He is mighty in prowess.

[Q13:13] Dan Dialah juga yang guruh dan malaikat bertasbih memujiNya, kerana takut kepadaNya. Dan Dialah juga yang menghantarkan petir, lalu Dia mengenakan dengan panahannya kepada sesiapa yang dikehendakinya Dan mereka yang ingkar itu membantah (serta mendustakan Rasul) mengenai perkara yang berhubung dengan ALLAH (SwT) (dan kuat kuasaNya), padahal Dia amat keras azab seksaNya. 

(see commentary for verse 12)

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(13:13) The thunder glorifies Him with His praise *20 and the angels, too, glorify Him in awe of Him. *21 He lets loose thunderbolts and (often) smites with them whomsoever He wills, while they are wrangling about Allah. The fact is that His plan is very effective. *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.
*21 The mention of the fact that the angels are filled with awe of their Lord, and they proclaim His praise has a special significance here. This is to refute the shirk of the ignorant people who have always worshipped the angels as gods and deities and believed them to be partners with God in His Godhead. It has been stated that they are not partners with Allah but His most obedient servants; so much so that they praise Him and are filled with awe of Him. 
*22 He has countless plans and measures which are so effective and sudden that He can smite any one with any one of them from any side He will. So much so that the intended victim is absolutely unaware of it. This is a proof that those people, who say absurd things about such All-Powerful Being, are absolutely void of sense. 

لَهُ دَعْوَةُ الْحَقِّ ۖ وَالَّذِينَ يَدْعُونَ مِنْ دُونِهِ لَا يَسْتَجِيبُونَ لَهُمْ بِشَيْءٍ إِلَّا كَبَاسِطِ كَفَّيْهِ إِلَى الْمَاءِ لِيَبْلُغَ فَاهُ وَمَا هُوَ بِبَالِغِهِ ۚ وَمَا دُعَاءُ الْكَافِرِينَ إِلَّا فِي ضَلَالٍ {13:14}

[Q13:14] Lahoo da'watul haqq; wallazeena yad'oona min doonihee laa yastajeeboona lahum bishai'in illaa kabaasiti kaffaihi ilal maaa'i liyablugha faahu wa maa huwa bibaalighih; wa maa du'aaa'ul aafireena illaa fee dalaal. 
[Q13:14] To Him is due the true prayer; and those whom they pray to besides ALLAH (SWT) give them no answer, but (they are) like one who stretches forth his two hands towards water that it may reach his mouth, but it will not reach it; and the prayer of the unbelievers is only in error.

[Q13:14] Kuasa menerima ibadat yang benar adalah tertentu bagi ALLAH (SwT) dan benda-benda yang mereka sembah yang lain dari ALLAH (SwT), tidak akan dapat menyahut atau memberikan sesuatupun kepada mereka, hanyalah seperti orang yang membentangkan kedua tapak tangannya kepada air supaya sampai ke mulutnya, padahal air itu sudah tentu tidak akan sampai kepadanya dan tiadalah ibadat dan doa permohonan orang-orang kafir itu melainkan dalam kesesatan. 

FOR VERSES 12, 13 & 14. As the water does not answer to its seeker, the false deities are also dumb and unable even to answer to their worshippers. SIMILARLY, calling any saint or any religious leader to fulfill the prayers independent of ALLAH (SWT) is also forbidden SAVE IN THE WAY THAT THE SEEKER TAKES THEM AS THE MEDIUM FOR GETTING HIS PRAYER HEARD TO ALLAH (SWT).

“And seek ye unto him (ALLAH (SWT) a medium” (5:35)

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(13:14) To invoke Him alone is the right thing. *23 As regards the other deities whom they invoke apart from Him, they cannot give any answer to their prayers. It is as if a man were to stretch his hands towards water and ask it to come to his mouth, when it cannot reach his mouth in this way; likewise the prayers of the disbelievers are nothing but aimless efforts.

*23 "To invoke Him alone is the right thing," for Allah alone has the power and the authority to give help and remove difficulties. 

وَلِلَّهِ يَسْجُدُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ طَوْعًا وَكَرْهًا وَظِلَالُهُمْ بِالْغُدُوِّ وَالْآصَالِ ۩ {13:15}

[Q13:15] Wa lillaahi yasjudu man fis samaawaati wal ardi taw'anw wa karhanw wa zilaaluhum bilghuduwwi wal aasaal. 
[Q13:15] And whoever is in the heavens and the earth makes obeisance to ALLAH (SWT) only, willingly and unwillingly, and their shadows too at morn and eve.

[Q13:15] Dan kepada ALLAH (SwT) jualah sekalian makhluk yang ada di langit dan di bumi tunduk menurut, samada dengan sukarela atau dengan terpaksa dan (demikian juga) bayang-bayang mereka; pada waktu pagi dan petang.

EVERYONE, HIGH OR LOW, IS A CREATED BEING, AND SUBMITS TO THE LAWS OF THE CREATOR, whether willingly, as in the case of believers and all other beings in the universe, or unwillingly, as in the case of devils and rebels. Even the shadows, projections from other things and dependent on them for their existence are also subject to ALLAH (SWT)'s laws and will.

Ø  Like verse 7:206 of al Araf, it is implied here also that action is influenced by thoughts and the feelings.

Ø  The absolute infinite reality is the real light- light of lights, by which every being comes into light and in evidence, refer to An Nur 24:35.

THE FINITE BEINGS DIFFER FROM EACH OTHER TO THE EXTENT OF THEIR LIMITATIONS IN THE ORDER OF EXISTENCE. He who has the least limitations is nearer to the absolute; and the one, who has more limitations than he, is his shadow, but, in the order of existence, he also has his own shadow- the being who has more limitations than he has. THUS every lower being is the shadow of Us immediate higher being, following in its movement unto the perfect light.

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(13:15) For it is Allah alone before Whom everything in the heavens and the earth bows down willingly or un-willingly, *24 and the shadows of all things bow down before Him in the morning and the evening. *25

*24 "... everything in the heavens and the earth bows down before Allah" in the same sense that every creation of His has to obey and submit to His Physical Law in every detail. 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. 
*25 "The shadows bow down" in the sense that they fall to the west in the morning and to the cast in the evening and so on. This shows that they, too, have to submit to some Law. 

SECTION 2

ALLAH, the Almighty Creator of the Universe

The Glory, the Mighty and All-Supreme Authority of ALLAH related---He knowth everything and every action be it hidden or open---His might incomparable---His Warth Irresistable---Everything in the Heavens and in the Earth willingly or unwillingly makes obeisance to Him---The obode of the wicked shall be Hell.

قُلْ مَنْ رَبُّ السَّمَاوَاتِ وَالْأَرْضِ قُلِ اللَّهُ ۚ قُلْ أَفَاتَّخَذْتُمْ مِنْ دُونِهِ أَوْلِيَاءَ لَا يَمْلِكُونَ لِأَنْفُسِهِمْ نَفْعًا وَلَا ضَرًّا ۚ قُلْ هَلْ يَسْتَوِي الْأَعْمَىٰ وَالْبَصِيرُ أَمْ هَلْ تَسْتَوِي الظُّلُمَاتُ وَالنُّورُ ۗ أَمْ جَعَلُوا لِلَّهِ شُرَكَاءَ خَلَقُوا كَخَلْقِهِ فَتَشَابَهَ الْخَلْقُ عَلَيْهِمْ ۚ قُلِ اللَّهُ خَالِقُ كُلِّ شَيْءٍ وَهُوَ الْوَاحِدُ الْقَهَّارُ {13:16}

[Q13:16] Wul mar Rabbus samaawaati wal ard; qulillaah; qul afattakhaztum min dooniheee awliyaaa'a laa yamlikoona li anfusihim naf'anw wa laa darraa; qul hal yastawil a'maa wal baseeru am hal tastawiz zulumaatu wannoor; am ja'aloo lillaahi shurakaaa'a khalaqoo kakhalqihee fatashaa bahal khalqu 'alaihim; qulil laahu Khaaliqu kulli shai'inw wa Huwal Waahidul Qahhar. 
[Q13:16] Say: Who is the Lord of the heavens and the earth? -- Say: ALLAH (SWT). Say: Do you take then besides Him guardians who do not control any profit or harm for themselves? Say: Are the blind and the seeing alike? Or can the darkness and the light be equal? Or have they set up with ALLAH (SWT) associates who have created creation like His, so that what is created became confused to them? Say: ALLAH (SWT) is the Creator of all things, and He is the One, the Supreme.

[Q13:16] Bertanyalah (wahai Muhammad): Siapakah Tuhan yang memelihara dan mentadbirkan langit dan bumi? Jawablah: "ALLAH (SwT)". Bertanyalah lagi: Kalau demikian, patutkah kamu menjadikan benda-benda yang lain dari ALLAH (SwT) sebagai Pelindung dan Penolong, yang tidak dapat mendatangkan sebarang manfaat bagi dirinya sendiri dan tidak dapat menolak sesuatu bahaya? Bertanyalah lagi: Adakah sama, orang yang buta dengan orang yang celik? Atau adakah sama, gelap-gelita dengan terang? Atau adakah makhluk-makhluk yang mereka jadikan sekutu bagi ALLAH (SwT) itu telah mencipta sesuatu seperti ciptaanNya, sehingga ciptaan-ciptaan itu menjadi kesamaran kepada mereka? Katakanlah: ALLAH (SwT) jualah yang menciptakan tiap-tiap sesuatu, dan Dialah Yang Maha Esa, lagi Maha Kuasa.

For "the Lord of the heavens and the earth" see commentary of al Fatihah1:2.

See commentary of Ma-idah 5:100; Anam 6:50 for the good and the bad; the blind and the seeing.

AS FOR THE CONFUSION caused by the belief in the power and the authority of the false deities, in the minds of the disbelievers that they worship their imaginary deities who are themselves helpless, in the place of ALLAH (SWT) Who is the Real Creator of the Universe.

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(13:16) Ask them, "Who is the Lord of the heavens and the earth?" Say, "Allah". *26 Then say to them, "When this is the fact, have you then made beside Him such deities your protectors as can do neither good nor harm even to themselves?" Say, "Are the blind man and the seeing man alike? *27 Are light and darkness alike?" *28 And if it is not so, have the partners, they have set up with Allah, created anything like His creation so as to make the matter of creation doubtful for them? *29 Say, Allah alone is the Creator of everything; and He is the Unique, the Almighty. *30

*26 It will be worth while to note that though the question, "Who is the Lord of the heavens and the earth?" was put to the disbelievers, Allah told the Holy Prophet to answer it himself and say, "Allah". This was because the disbelievers hesitated to answer it one way or the other. They could not say that it was not Allah for they themselves believed that Allah was the Creator of everything. On the other hand, they could not acknowledge this fact in so many words in answer to such question, for, they would, then, have to acknowledge the doctrine of Tauhid for no basis could have been left in favour of shirk. As they realised their weak position, they would not give any answer to such questions. That is why Allah asks His Messenger to put such questions to the disbelievers: "Who is the Creator of the heavens and the earth? Who is the Lord of the Universe? Who sustains you with provisions of life?" When they do not give any answer to such questions, Allah asks His Messenger to say "Allah" in answer. He then proceeds on with this argument: "When Allah does all these things, how do the deities you worship come in?"
*27 The blind man is the person who cannot see any of the countless signs of the Oneness of AIlah, though these lie spread over before him in the universe. On the other hand, the seeing man is the person who can see in every particle of the universe and in every leaf of grass and tree Signs pointing to their Creator. Thus the question that has been posed means: "O disbelievers! if you are blind to the Signs, why should the one who can see the Signs should behave like a blind man and stumble along like you?" 
*28 Here "light" means the light of the knowledge of the Truth which the Holy Prophet and his followers possessed. In contrast to this, there was the "darkness" of ignorance in which the disbelievers were wandering about. The question that has been posed means to ask this: "Why should those, who have got the `light', extinguish it and wander about in the darkness like you? Well, if you do not know the worth of the `light', you may choose to wander in the darkness, but how can you expect the one who has got the 'light', who appreciates the difference between the light and the darkness, and who is seeing the right way as if in broad daylight, to Dave the light and wander about in the darkness?" 
*29 The question is intended to impress on the disbelievers that there is absolutely no reason why they should practice shirk. When they themselves admit that their gods did not create even an iota in the universe and that they have not even the smallest and most insignificant share in the creation, there remains no ground for them to cherish any doubts about it. Why should, then, their false gods and deities share the rights and powers of the Real Creator? 
*30 The Arabic word (Qah-har) literally means "THE ONE WHO RULES OVER ALL BY VIRTUE OF ONE'S OWN POWER, AND KEEPS ALL UNDER ONE'S COMPLETE CONTROL. "
This fact that "He is the Unique, the Almighty" follows naturally from the preceding fact that "Allah alone is the Creator of everything," for this fact was also acknowledged by the mushriks and was never denied by them. This is so because the Creator of everything should logically be Unique, and every other thing or being must necessarily be His creation. Therefore nothing could be the equal of the Creator or partner in His Being, attributes, powers and rights. Likewise, the Creator must have complete power and control over His Creation.
For it can never be imagined that the Creator would create anything over which He has not full control. Therefore, the one who acknowledges Allah to be the Creator must also acknowledge Him to be the Unique and the All-Powerful. After this, there remains no reason why one should worship any one other than the Creator or invoke some one else for help in resolving one's difficulties and fulfilling one's needs. 

أَنْزَلَ مِنَ السَّمَاءِ مَاءً فَسَالَتْ أَوْدِيَةٌ بِقَدَرِهَا فَاحْتَمَلَ السَّيْلُ زَبَدًا رَابِيًا ۚ وَمِمَّا يُوقِدُونَ عَلَيْهِ فِي النَّارِ ابْتِغَاءَ حِلْيَةٍ أَوْ مَتَاعٍ زَبَدٌ مِثْلُهُ ۚ كَذَٰلِكَ يَضْرِبُ اللَّهُ الْحَقَّ وَالْبَاطِلَ ۚ فَأَمَّا الزَّبَدُ فَيَذْهَبُ جُفَاءً ۖ وَأَمَّا مَا يَنْفَعُ النَّاسَ فَيَمْكُثُ فِي الْأَرْضِ ۚ كَذَٰلِكَ يَضْرِبُ اللَّهُ الْأَمْثَالَ {13:17}

[Q13:17] Anzala minas samaaa'i maaa'an fasaalat awdiyatum biqadarihaa fahtamalas sailu zabadar raabiyaa; wa mimmmaa yooqidoona 'alaihi fin naarib tighaaa'a bilyatin aw mataa'in zabadum misluh; kazaalika yadribul laahul haqqa wal baatil; fa ammaz zabadu fa yazhabu jufaaa'aa; wa ammaa maa yanfa'un naasa fa yamkusu fil ard; kazaalika yadribul laahul amsaal. 
[Q13:17] He sends down water from the cloud, then watercourses flow (with water) according to their measure, and the torrent bears along the swelling foam, and from what they melt in the fire for the sake of making ornaments or apparatus arises a scum like it; thus does ALLAH (SWT) compare truth and falsehood; then as for the scum, it passes away as a worthless thing; and as for that which profits the people, it tarries in the earth; thus does ALLAH (SWT) set forth parables.

[Q13:17] Dia menurunkan air (hujan) dari langit, lalu membanjiri tanah-tanah lembah (dengan airnya) menurut kadarnya yang ditetapkan Tuhan untuk faedah makhlukNya, kemudian banjir itu membawa buih yang terapung-apung dan dari benda-benda yang dibakar di dalam api untuk dijadikan barang perhiasan atau perkakas yang diperlukan, juga timbul buih seperti itu. Demikianlah ALLAH (SwT) memberi misal perbandingan tentang perkara yang benar dan yang salah. Adapun buih itu maka akan hilang lenyaplah ia hanyut terbuang, manakala benda-benda yang berfaedah kepada manusia maka ia tetap tinggal di bumi. Demikianlah ALLAH (SwT) menerangkan misal-misal perbandingan. 

ALLAH (SWT) SENDS RAIN AND HE SENDS IT TO ALL, TO EACH ACCORDING TO ITS MEASURE. There are degrees and degrees among brooks, streams, lakes and rivers. SO THE RAIN OF HIS MERCY AND KNOWLEDGE AND GUIDANCE WHICH HE SENDS IS RECEIVED BY ALL BUT EACH RESPONDS ACCORDING TO ONE'S OWN CAPACITY.

Water is pure, BUT froth and scum will gather according to local conditions. AS THE FLOODS CARRY OFF THE SCUM, SO ALLAH (SWT)'S MERCY (GUIDANCE AND KNOWLEDGE) CARRIES AWAY MAN'S SPIRITUAL SCUM AND PURIFIES HIS SOUL. Like scum the frothy knowledge disappears BUT ALLAH (SWT)'S TRUTH ENDURES. The ore is full of baser admixture, but the fire separates the gold (or useful metals) from the trash for ornaments or household utensils. SO THE FIRE OF TEST AND TRIAL SEARCHES OUT THE TRUE METAL IN MAN AND REJECTS THE TRASH.

THE PARABLES IN THIS VERSE refer to the process of [1] creation of the finite beings from the infinite absolute; and to [2] the momentary and transitory bearing and implication of ineffective, incompetent and parasitic things; AND to [3] the real and purposeful utility and durability of useful things.

They also point out the course of divine revelations, and throw light on the reaction of man to it -they corrupt and misrepresent that which they have received, but whatever is divine and real remains and endures, and that which is unreal and corrupted disappears, as al Nahl 16:96 says that what man has will pass, but what is with ALLAH (SWT) will abide forever.

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(13:17) Allah sent down water from the sky and every system carried it along according to its capacity: then there was flood and a swelling foam *31 came to the surface. Likewise there arises a scum out of the metals which are melted in the furnace for making ornaments and utensils. *32 By such similitudes, Allah makes the truth distinct from falsehood. That which is the foam vanishes and that which is beneficial for the people remains on the earth. In this way Allah cites similes to make His Message clear.

*31 In this simile the Knowledge which had been sent down by Allah to the Holy Prophet has been likened to the rain from the sky, and the Believers to the streams, rivulets and rivers. Just as the streams etc., fill themselves with rain-water, each according to its capacity, so his followers gained knowledge from him, each according to his ability. On the other hand, the hue and cry that was raised by the opponents of the Islamic Movement has been likened to the swelling foam etc. that begins to dance about on the surface of flood water, but soon vanishes away.
*32 As it is but natural that scum should appear on the surface when are melted in the furnace for purification, likewise bad people would come surface and take prominent part in persecuting the good people who are passed through the furnace of persecution for their purification. 

لِلَّذِينَ اسْتَجَابُوا لِرَبِّهِمُ الْحُسْنَىٰ ۚ وَالَّذِينَ لَمْ يَسْتَجِيبُوا لَهُ لَوْ أَنَّ لَهُمْ مَا فِي الْأَرْضِ جَمِيعًا وَمِثْلَهُ مَعَهُ لَافْتَدَوْا بِهِ ۚ أُولَٰئِكَ لَهُمْ سُوءُ الْحِسَابِ وَمَأْوَاهُمْ جَهَنَّمُ ۖ وَبِئْسَ الْمِهَادُ {13:18}

[Q13:18] Lillazeenas tajaaboo lirabbihimul husnaa; wallazeena lam yastajeeboo lahoo law anna lahum maa fil ardi jamee'anw wa mislahoo ma'ahoo laftadaw bih; ulaaa'ika lahum sooo'ul hisaab; wa maawaahum Jahannamu wa bi'sal mihaad. 
[Q13:18] For those who respond to their Lord is good; and (as for) those who do not respond to Him, had they all that is in the earth and the like thereof with it they would certainly offer it for a ransom. (As for) those, an evil reckoning shall be theirs and their abode is hell, and evil is the resting-place.

[Q13:18] Bagi orang-orang yang menyahut seruan Tuhan mereka sahajalah balasan yang sebaik-baiknya; dan orang-orang yang ingkar yang tidak menyahut seruanNya, kalaulah mereka mempunyai segala apa jua yang ada di bumi disertai dengan sebanyak itu lagi, tentulah mereka rela menebus diri denganny; mereka itu disediakan baginya hitungan hisab yang seburuk-buruknya, serta tempat kembali mereka ialah Neraka Jahannam dan amatlah buruknya tempat tinggal itu. 

Refer to the commentary of Ali Imran 3:91 and Yunus 10:54.

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(13:18) There is an excellent reward for those who responded to the call of their Lord. As for those who rejected His call, they would willingly give for their ransom all the wealth the earth contained, if they possessed it, and as much more besides (in order to escape retribution). *33 Those are the people who shall have the heavy reckoning; *34 their abode shall be Hell-a wretched resting place.

*33 This shows that the disbelievers would be in such a sad plight that they would not hesitate to give their all for their redemption.
*34 ".... they shall have the heavy reckoning": they shall have to bear the full consequences of their evil deeds. No sin, no shortcoming, in short, nothing will be forgiven and no evil shall go un-punished.
We learn from the Qur'an that the rebels of Allah shall have to render a reckoning, whereas there shall be a "light" reckoning from those who have been faithful and obedient to their Lord. In consideration of their loyal services, their cases will be dealt with leniently, and taking their general goodness into account many of their shortcomings will be forgiven.
This is further amplified by a Tradition of the Holy Prophet. Hadrat 'A'ishah relates, "I said, O Messenger of Allah! The most dreadful verse of the Qur'an is this: Whoso shall commit an evil, he shall be punished for it'. (IV123). The Holy Prophet answered, O `A'ishah! Don't you know how Allah clears the accounts of His faithful and obedient servant? Whatever harm or trouble he receives in this world-even so much as the pricking of a thorn-is taken by Allah as atonement for one or the other of his sins. As regards the Hereafter, everyone, who shall be called upon to render an account of any sin, shall be punished for it'. At this Hadrat `A'ishah asked, `Then what is meant by light reckoning in this verse: Whoso shall be given his `Conduct Register' in his right hand, he will render a light reckoning?' (LXXXIV:?-8). The Holy Prophet answered, `This means merely the presentation of his whole conduct, that is, all his deeds-good and bad-shall be presented before Allah but he shall not be called upon to clear the account of all his deeds; for the one who shall be called upon to clear the whole of his account, shall be totally ruined'."
The same thing is happening even in this world. A master deals very leniently with his faithful and obedient servant and connives at his minor faults and even forgives his major faults in consideration of his meritorious services. On the other hand, if a servant is proved to be treacherous and dishonest, no consideration is given even to his services, and he is punished both for his minor and for major faults.

SECTION 3

The Faithful and the Unfaithful compared 

The faithful to their covenant and those who break it, can never be equal---Those who spend benevolently in the way of ALLAH shall have the abode of perpetual bliss---ALLAH it is Who amplifies and stratitens the sustenance of His creatures---The life of this world is nothing but a vain comfort.

أَفَمَنْ يَعْلَمُ أَنَّمَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ الْحَقُّ كَمَنْ هُوَ أَعْمَىٰ ۚ إِنَّمَا يَتَذَكَّرُ أُولُو الْأَلْبَابِ {13:19}

[Q13:19] Afamai ya'lamu annamaaa unzila ilaika mir Rabbikal haqqu kaman huwa a'maa; innamaa yatazakkaru ulul albaab, -
[Q13:19] Is he then who knows that what has been revealed to you from your Lord is the truth like him who is blind? Only those possessed of understanding will mind,

[Q13:19] Maka adakah orang yang mengetahui bahawa Al-Quran yang diturunkan kepadamu dari Tuhanmu itu (wahai Muhammad) perkara yang benar, sama dengan orang yang buta mata hatinya? Sesungguhnya orang-orang yang mahu memikirkan hal itu hanyalah orang-orang yang berakal sempurna. 

Ibn Marduwayh says that "He who knows" refers to Ali ibne Abi Talib.

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(13:19) Well, how can the one who believes that this Book which has been sent down to you from your Lord, is the Truth, be like the one who is blind to this fact? *35 It is the wise people alone who take advice from this: *36

*35 That is, "As the attitude of the two in this world will be different from each other, so shall be their ultimate end in the Hereafter."
*36 That is, "Those who listen to the Message that has been sent down by Allah, and accept His Messenger, are really very wise people. This is why their conduct in this world is quite different from those foolish people who are blind to its merits: and so is their ultimate end in the Hereafter, as stated in the subsequent verses". 

الَّذِينَ يُوفُونَ بِعَهْدِ اللَّهِ وَلَا يَنْقُضُونَ الْمِيثَاقَ {13:20}

[Q13:20] Allazeena yoofoona bi'ahdil laahi wa laa yanqu doonal meesaaq;
[Q13:20] Those who fulfil the promise of ALLAH (SWT) and do not break the covenant,

[Q13:20] Orang-orang yang menyempurnakan perjanjian ALLAH (SwT) dan tidak merombak (mencabuli) perjanjian yang telah diperteguhkan itu; 

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(13:20) they fulfil their Covenant with Allah, and break it not after confirming it. *37

*37 This Covenant is the same that was made by Allah with the whole of mankind at the beginning of the creation that they would worship Him alone. (Please refer to E.N.'s 134 and 135 of Al-A`araf). As this Covenant has been made with every human being, it has been imbued firmly in human nature. When a human being is born in this world, he, so to say, confines the same Covenant because he owes his creation to the same Allah with Whom he had made that Covenant: then he is brought up by His Providence and fed and nourished with His Provisions, and uses the powers and faculties endowed by Him. AII these things bind him by themselves into a covenant of bondage with his Lord. It is obvious that wise, loyal and faithful people fulfil their Covenant and dare not break it except that they might break it unconsciously and unwillingly.