Surah Ar-Ra'd (13) — Ayah 6

(Ayah6) ➊ By {وَيَسْتَعْجِلُوْنَكَ بِالسَّيِّئَةِ قَبْلَ الْحَسَنَةِ … :’’ اَلسَّيِّئَةُ ‘‘} is meant a bad state, such as punishment, and by {’’ الْحَسَنَةِ ‘‘} is meant a good state, such as well-being and prosperity. The singular of {’’ الْمَثُلٰتُ ‘‘} is { ’’ مَثُلَةٌ ‘‘}, on the pattern of {’’ سَمُرَةٌ ‘‘}, meaning severe punishment and disgraceful torment, which descends upon a person and makes him an example and lesson for others to refrain from evil deeds. {’’اِسْتِعْجَالٌ‘‘ } means to demand the bringing of something before its appointed time, that is, their rebellion has reached such a level that, in denial and mockery, instead of asking for well-being and safety, they demand the punishment to come first. The Qur’an mentions such demands of the polytheists in several places, for example, Surah Al-Anfal (32), Surah Al-Ankabut (53, 54), and Surah An-Naml (46). Read the translation and commentary of these verses.
➋ {وَ قَدْ خَلَتْ مِنْ قَبْلِهِمُ الْمَثُلٰتُ : } in which there is ample material for them to take heed. In Al-Mawdhih it is stated: “Exemplary punishments have occurred,” meaning such punishments have come that their stories have become proverbial.
➌ The tanween on {وَ اِنَّ رَبَّكَ لَذُوْ مَغْفِرَةٍ لِّلنَّاسِ عَلٰى ظُلْمِهِمْ : ’’ مَغْفِرَةٍ ‘‘} is for magnification, meaning Allah is so great in forgiveness that if He were to seize people for their wrongdoing, not a single living being would remain on earth. He said: «{ وَ لَوْ يُؤَاخِذُ اللّٰهُ النَّاسَ بِظُلْمِهِمْ مَّا تَرَكَ عَلَيْهَا مِنْ دَآبَّةٍ وَّ لٰكِنْ يُّؤَخِّرُهُمْ اِلٰۤى اَجَلٍ مُّسَمًّى فَاِذَا جَآءَ اَجَلُهُمْ لَا يَسْتَاْخِرُوْنَ سَاعَةً وَّ لَا يَسْتَقْدِمُوْنَ}» [ النحل : ۶۱] “And if Allah were to seize people for their wrongdoing, He would not leave upon it any moving creature, but He defers them for an appointed term; and when their term comes, they will not remain behind an hour nor precede [it].” And see the last verse of Surah Fatir. He keeps granting respite, perhaps they may turn back, repent, and His punishment is also extremely severe. It is understood that the path of safety and security lies in moderation between hope and fear; a person should have hope in Allah’s forgiveness and also fear His punishment. The reality is that if there were no hope in Allah’s pardon and forbearance, no one’s life would be pleasant, and if there were no fear of His punishment, everyone would sin without hesitation.

6. 1. That is, many examples of the destruction of nations and towns due to Allah's punishment have already passed, yet they still demand the punishment to come quickly? This was said in response to the disbelievers who used to say, "O Prophet! If you are truthful, then bring the punishment upon us with which you keep warning us."

6. 3. That is, despite the people's oppression and disobedience, He does not hasten the punishment but rather grants respite, and sometimes He delays so much that He leaves the matter for the Day of Judgment. This is the result of His forbearance, generosity, and forgiveness, otherwise, if He were to immediately hold accountable and send punishment, then not a single human would remain on the face of the earth (وَلَوْ يُؤَاخِذُ اللّٰهُ النَّاسَ بِمَا كَسَبُوْا مَا تَرَكَ عَلٰي ظَهْرِهَا مِنْ دَاۗبَّةٍ وَّلٰكِنْ يُّؤَخِّرُهُمْ اِلٰٓى اَجَلٍ مُّسَمًّى ۚ فَاِذَا جَاۗءَ اَجَلُهُمْ فَاِنَّ اللّٰهَ كَانَ بِعِبَادِهٖ بَصِيْرًا 45؀) 35. Fatir:45) "And if Allah were to seize the people for what they have earned, He would not leave on the surface of the earth a single soul." 6. 3. This is the mention of Allah's other attribute so that man does not focus on only one aspect but also considers the other aspect, because by constantly looking at only one side, many things remain hidden. That is why, in the Noble Quran, wherever Allah's attribute of mercy and forgiveness is mentioned, His other attribute of might and compulsion is also mentioned, as is the case here, so that both hope and fear remain before us. Because if only hope remains, then man becomes bold in disobeying Allah, and if only fear dominates the heart and mind at all times, then one becomes hopeless of Allah's mercy, and both are wrong and destructive for a person. That is why it is said: "Al-iman bayn al-khawf wal-raja" — faith is between fear and hope, meaning that faith is the name of balance and moderation between the two. A person should neither be heedless of Allah's punishment nor despair of His mercy. For further discussion on this topic, see Surah Al-An'am, Surah Al-A'raf, Surah Al-Hijr.

6. They ask you to hasten evil before good [11], though many examples of punishment have already passed before them. Yet your Lord is surely forgiving to people despite their wrongdoing, and indeed, your Lord is severe in punishment.

[11]
Reasons for the Delay in Punishment:

The demand of the deniers of the truth is not based on seriousness, but rather on mockery and sarcasm, in which their denial is hidden. That is, if you are truthful, then why do you not bring upon us the punishment as you say? Or why has that punishment not come upon us until now, and so on. Whereas, many times before this, it has happened that people demanded punishment, and the very punishment they demanded came upon them. And now, the reason why punishment has not yet come upon them at their demand is due to several reasons. One is that if Allah were to immediately fulfill such demands of these people, this world would have been destroyed long ago. Therefore, it is Allah’s mercy that He does not immediately fulfill such demands. Secondly, there is also a fixed time for punishment. Before that, there is a period of respite. During this period, if a nation improves its condition, Allah does not send down punishment at all, and this too is Allah’s mercy upon His servants. Yet, if the nation still does not reform, then the last resort is to punish them and send down punishment. Then, when He sends down punishment, His grip is very severe.