13:9 Ar-Ra'd (The Thunder)

فإنه { عَالِمُ الْغَيْبِ وَالشَّهَادَةِ الْكَبِيرُ } في ذاته وأسمائه وصفاته { الْمُتَعَالِ } على جميع خلقه بذاته وقدرته وقهره.

وقوله " عالم الغيب والشهادة " أي يعلم كل شيء مما يشاهده العباد ومما يغيب عنهم ولا يخفى عليه منه شيء " الكبير " الذي هو أكبر من كل شيء " المتعال " أي على كل شيء " قد أحاط بكل شيء علما" وقهر كل شيء فخضعت له الرقاب ودان له العباد طوعا وكرها.

Allah is All-Knower of Al-Ghayb (Unseen)

Allah affirms His perfect knowledge, from which nothing is hidden, and that He has complete knowledge of whatever every female creature is carrying,

وَيَعْلَمُ مَا فِى الاٌّرْحَامِ

(And He knows that which is in the wombs.)31:34, whether male or female, fair or ugly, miserable or happy, whether it will have a long or a short life. Allah said in other Ayat,

هُوَ أَعْلَمُ بِكُمْ إِذْ أَنشَأَكُمْ مِّنَ الاٌّرْضِ وَإِذْ أَنتُمْ أَجِنَّةٌ

(He knows you well when He created you from the earth, and when you were fetuses.)53:32, and,

يَخْلُقُكُمْ فِى بُطُونِ أُمَّهَـتِكُـمْ خَلْقاً مِّن بَعْدِ خَلْقٍ فِى ظُلُمَـتٍ ثَلَـثٍ

(He creates you in the wombs of your mother: creation after creation in three veils of darkness.)39:6 meaning stage after stage. Allah also said,

وَلَقَدْ خَلَقْنَا الإِنْسَـنَ مِن سُلَـلَةٍ مِّن طِينٍ - ثُمَّ جَعَلْنَـهُ نُطْفَةً فِى قَرَارٍ مَّكِينٍ - ثُمَّ خَلَقْنَا النُّطْفَةَ عَلَقَةً فَخَلَقْنَا الْعَلَقَةَ مُضْغَةً فَخَلَقْنَا الْمُضْغَةَ عِظَـماً فَكَسَوْنَا الْعِظَـمَ لَحْماً ثُمَّ أَنشَأْنَـهُ خَلْقاً ءَاخَرَ فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَـلِقِينَ

(And indeed We created man out of an extract of clay. Thereafter We made him as a Nutfah in a safe lodging. Then We made the Nutfah into a clot, then We made the clot into a little lump of flesh, then We made out of that little lump of flesh bones, then We clothed the bones with flesh, and then We brought it forth as another creation. So Blessed is Allah, the Best of creators.)23:12-14 In the two Sahihs it is recorded that `Abdullah bin Mas`ud said that the Messenger of Allah ﷺ said,

«إِنَّ خَلْقَ أَحَدِكُمْ يُجْمَعُ فِي بَطْنِ أُمِّهِ أَرْبَعِينَ يَوْمًا، ثُمَّ يَكُونُ عَلَقَةً مِثْلَ ذَلِكَ، ثُمَّ يَكُونُ مُضْغَةً مِثْلَ ذَلِكَ، ثُمَّ يَبْعَثُ اللهُ إِلَيْهِ مَلَكًا فَيُؤْمَرُ بِأَرْبَعِ كَلِمَاتٍ، بِكَتْبِ رِزْقِهِ، وَعُمْرِهِ، وَعَمَلِهِ، وَشَقِيٌّ أَوْ سَعِيد»

(The matter of the creation of one of you is put together in the womb of the mother in forty days, and then he becomes a clot of thick blood for a similar period, and then a piece of flesh for a similar period. Then Allah sends an angel who is ordered to write four things. He is ordered to write down his provisions, his life span, his deeds, and whether he will be blessed or wretched.") In another Hadith, the Prophet said,

«فَيَقُولُ الْمَلَكُ: أَيْ رَبِّ أَذَكَرٌ أَمْ أُنْثَى؟ أَيْ رَبِّ أَشَقِيٌّ أَمْ سَعِيدٌ؟ فَمَا الرِّزْقٌ؟ فَمَا الْأَجَلُ؟ فَيَقُولُ اللهُ: وَيَكْتُبُ الْمَلَك»

(Then the angel asks, "O my Lord! Is it a male or a female, miserable or happy, what is its provisions and life span" Allah then ordains and the angel records it.) Allah said next,

وَمَا تَغِيضُ الاٌّرْحَامُ وَمَا تَزْدَادُ

(and by how much the wombs fall short or exceed.) Al-Bukhari recorded that `Abdullah bin `Umar said that the Messenger of Allah ﷺ said,

«مَفَاتِيحُ الْغَيْبِ خَمْسٌ، لَا يَعْلَمُهُنَّ إِلَّا اللهُ: لَا يَعْلَمُ مَا فِي غَدٍ إِلَّا اللهُ، وَلَا يَعْلَمُ مَا تَغِيضُ الْأَرْحَامُ إِلَّا اللهُ، وَلَا يَعْلَمُ مَتَى يَأْتِي الْمَطَرُ أَحَدٌ إِلَّا اللهُ، وَلَا تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ، وَلَا يَعْلَمُ مَتَى تَقُومُ السَّاعَةُ إِلَّا الله»

(The Keys of the Ghayb (unseen knowledge) are five, nobody knows them but Allah. Nobody knows what will happen tomorrow except Allah; nobody knows what is in the womb except Allah; nobody knows when it will rain except Allah; no soul knows at what place he will die except Allah; and nobody knows when the (Final) Hour will begin except Allah.) Al-`Awfi reported from Ibn `Abbas that he said,

وَمَا تَغِيضُ الاٌّرْحَامُ

(and by how much the wombs fall short), this refers to miscarriages,

وَمَا تَزْدَادُ

(or exceed), this refers to carrying her fetus in her womb for the full term. Some women carry their fetus for ten months, while others for nine months. Some terms are longer or shorter than others. This is the falling short or exceeding that Allah the Exalted mentioned, and all this occurs by His knowledge." Qatadah commented on Allah's statement,

وَكُلُّ شَىْءٍ عِندَهُ بِمِقْدَارٍ

(Everything with Him is in proportion.) "For a term appointed. Allah has the records of the provisions and terms of His creation and made an appointed term for everything." An authentic Hadith mentioned that one of the Prophet's daughters sent (a messenger) to him requesting him to come as her child was dying, but the Prophet returned the messenger ﷺ and told him to say to her,

«إِنَّ للهِ مَا أَخَذَ، وَلَهُ مَا أَعْطَى، وَكُلُّ شَيْءٍ عِنْدَهُ بِأَجَلٍ مُسَمًّى، فَمُرُوهَا فَلْتَصْبِرْ وَلْتَحْتَسِب»

(Verily, whatever Allah takes is for Him and whatever He gives is for Him, and everything with Him has a limited fixed term (in this world), and so she should be patient and hope for Allah's reward.) Allah said next,

عَـلِمُ الْغَيْبِ وَالشَّهَـدَةِ

(All-Knower of the Ghayb (the unseen) and the Shahadah (the witnessable),) Who knows everything that the servants see and all what they cannot see, and none of it ever escapes His knowledge,

الْكَبِيرُ

(the Most Great), greater than everything,

الْمُتَعَالِ

(the Most High.) above everything,

قَدْ أَحَاطَ بِكُلِّ شَىْءٍ عِلْمَا

((Allah) surrounds all things in (His) knowledge.)65:12, and has full power over all things, the necks are under His control and the servants are subservient to Him, willingly or unwillingly.

He is the Knower of the unseen and the visible of what is hidden and what is witnessed; the Great the Tremendous the High Exalted above His creation through His overpowering subjugation read al-muta‘ālī or al-muta‘āl ‘the High Exalted’.

Commentary

The theme of the exclusive attributes of the perfection of Allah Ta` ala continues. Starting earlier than the verses cited above, this theme is actually an array of proofs concerning the Oneness of Allah. Onwards from the previous verse (9), it was said in the first verse (1o) here: عَالِمُ الْغَيْبِ وَالشَّهَادَةِ الْكَبِيرُ‌ الْمُتَعَالِ (- the Knower of the hidden and the manifest, the Great, the High). The word: اَلغَیب (al-ghayb : the hidden, the unseen) means that which is absent from the reach of human senses, that is, which cannot be seen with eyes, nor heard with ears, nor smelt with the nose, nor tasted with the tongue, nor sensed by touching with hands.

As for: اَلشَہَادَۃ (ash-shahadah : manifest, present), it stands in contrast to 'al-ghayb' or the hidden and denotes what can be found out by using human senses mentioned above. The verse means that it is the very exclusive attribute of Allah Ta` ala that He knows everything hidden (al-ghayb) precisely as He knows the manifest, present and existing.

The word: الْكَبِيرُ (al-kabir) means the great and الْمُتَعَالِ (al-muta’ al) means the high, above. The sense conveyed by these two words is that He is great and far above the attributes of what He has created. Though the disbelievers and polytheists did confess to the great and exalted state of the Being of Allah Ta ala, in a general way, but were obviously misguided by a lack of proper perception when they took Allah Ta` ala on the analogy of common human beings and went on to associate such attributes to him as were far too removed from His great majesty. For instance, the Jews and the Christians attributed a son for Allah, while others suggested for Allah a body and its parts just like those of human beings, and still others tried to prove direction and orientation for Him. But, the fact is that Allah is far above, absolutely pure and free of all such conditions and attributions. It should be kept in mind that, in order to emphasize His absolvement from all such human attributions, He has repeatedly reminded us in the Qur'an: سُبْحَانَ اللَّـهِ عَمَّا يَصِفُونَ that is, 'Allah is pure and free from what these people attribute to Him.' (23:91; 37:159; )

The perfection of the knowledge of Allah Ta ala was described in عَالِمُ الْغَيْبِ وَالشَّهَادَةِ (the Knower of the hidden and the manifest) appearing in the first sentence (9) as well as in اللَّـهُ يَعْلَمُ مَا تَحْمِلُ كُلُّ أُنثَىٰ (Allah knows what every woman carries) in the verse previous to it (8). Mentioned in the second sentence here: الْكَبِيرُالْمُتَعَالِ (the great, the high) is the power and greatness of Allah for His power and reach is far beyond any human calculation. Also in the verse which follows, the same perfection in knowledge and power has been pointed to in a particular manner. There it has been said: