People need to change for help from GOD

Surah Ar-Ra’d (13:11)

Arabic Text

لَهُۥ مُعَقِّبَـٰتٌ مِّنۢ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِۦ يَحْفَظُونَهُۥ مِنْ أَمْرِ ٱللَّهِ‌ۗ إِنَّ ٱللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّىٰ يُغَيِّرُواْ مَا بِأَنفُسِهِمْ‌ۗ وَإِذَآ أَرَادَ ٱللَّهُ بِقَوْمٍ سُوٓءًا فَلَا مَرَدَّ لَهُۥ‌ۚ وَمَا لَهُم مِّن دُونِهِۦ مِن وَالٍ ﴿١١﴾

English Translation (from Tafheem-ul-Quran by Abul Ala Maududi)

There are guardians over everyone, both before him and behind him, who guard him by Allah’s command. Verily Allah does not change a people’s condition unless they change their inner selves. And when Allah decides to make a people suffer punishment, no one can avert it. Nor can any be of help to such a people against Allah. 16

Tafseer/Commentary (from Tafheem-ul-Quran by Abul Ala Maududi)

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.

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 from divine retribution, for there is none who could defend them against Allah, even though they might have been paying homage and making offerings to their so called patrons and protectors in the hope that they would rescue them from punishment from Allah on the Day of Judgment. 16

Other tafaseer

Surah Ar-Ra’d (13:11)

Arabic Text

لَهُۥ مُعَقِّبَـٰتٌ مِّنۢ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِۦ يَحْفَظُونَهُۥ مِنْ أَمْرِ ٱللَّهِ‌ۗ إِنَّ ٱللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّىٰ يُغَيِّرُواْ مَا بِأَنفُسِهِمْ‌ۗ وَإِذَآ أَرَادَ ٱللَّهُ بِقَوْمٍ سُوٓءًا فَلَا مَرَدَّ لَهُۥ‌ۚ وَمَا لَهُم مِّن دُونِهِۦ مِن وَالٍ ﴿١١﴾

English Translation (from Tafheem-ul-Quran by Abul Ala Maududi)

There are guardians over everyone, both before him and behind him, who guard him by Allah’s command. Verily Allah does not change a people’s condition unless they change their inner selves. And when Allah decides to make a people suffer punishment, no one can avert it. Nor can any be of help to such a people against Allah.

Tafseer from Tafheem-ul-Quran (Maududi)

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.

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 from divine retribution, for there is none who could defend them against Allah, even though they might have been paying homage and making offerings to their so called patrons and protectors in the hope that they would rescue them from punishment from Allah on the Day of Judgment.

English Translation (from Tafsir Ibn Kathir)

For him (each person), there are angels in succession, before and behind him. They guard him by the command of Allah. Verily, Allah will not change the (good) condition of a people as long as they do not change their state (of goodness) themselves (by committing sins and by being ungrateful and disobedient to Allah). But when Allah wills a people’s punishment, there can be no turning back of it, and they will find besides Him no protector. 10

Tafseer from Ibn Kathir

Allah states that there are angels who take turns guarding each servant, some by night and some by day. These angels protect each person from harm and accidents. There are also angels who take turns recording the good and evil deeds, some by day and some by night. There are two angels, one to the right and one to the left of each person, recording the deeds: the angel to the right records the good deeds, while the angel to the left records the evil deeds. There are also two angels that guard and protect each person, one from the back and one from the front. Therefore, there are four angels that surround each person by day, and they are replaced by four others at night: two scribes and two guards.

An authentic Hadith states: “Angels take turns around you, some at night and some by day, and all of them assemble together at the time of the Fajr and `Asr prayers. Then those who have stayed with you throughout the night ascend to Allah, Who asks them—and He knows the answer better than they—about you, ‘How have you left My servants?’ They reply, ‘As we have found them praying, we have left them praying.'”

Imam Ahmad recorded that Abdullah said that the Messenger of Allah said: “Verily, every one among you has his companion from the Jinn and his companion from the angels.” They said, “And you too, O Allah’s Messenger!” He said, “And I too, except that Allah has helped me against him, so he only orders me to do good.” (Collected by Muslim.)

Ibn Abi Hatim narrated that Ibrahim said: “Allah revealed to a Prophet from among the Children of Israel, ‘Say to your nation: Every people of a village or a house who used to obey Allah but changed their behavior to disobeying Him, then He will take away from them what they like and exchange it for what they dislike.'” Ibrahim next said that this statement has proof in Allah’s Book: “Verily, Allah will not change the (good) condition of a people as long as they do not change their state (of goodness) themselves. But when Allah wills a people’s punishment, there can be no turning it back, and they will find besides Him no protector.” 10

Comparison Between Tafheem-ul-Quran (Maududi) and Tafsir Ibn Kathir

Both tafsirs interpret the verse as emphasizing divine oversight through guardian angels (mu’aqqibat), the principle that Allah does not alter a people’s condition until they change themselves, and the irrevocability of divine punishment when decreed, with no protector other than Allah. They share a core focus on human accountability, divine justice, and the role of angels in protection and recording deeds.

Similarities:

• Guardian Angels: Both describe the angels as protectors and record-keepers who operate under Allah’s command, surrounding individuals from front and back.
• Change in Condition: The central axiom—that Allah changes a community’s fate only after they alter their inner selves (e.g., through disobedience or reform)—is explained similarly, highlighting personal and collective responsibility.
• Irrevocable Punishment: When Allah intends harm or punishment for a people, it cannot be repelled, and no one can aid them against Him. This underscores Allah’s absolute sovereignty.
• Overall Theme: The verse serves as a warning about divine watchfulness and the consequences of actions, promoting self-reform to avoid retribution.

Differences:

• Depth on Angels: Ibn Kathir provides a more detailed, literal breakdown, including the angels’ shifts (day/night), specific roles (two scribes for good/evil deeds on right/left, two guards front/back), and totals (four per shift). He supports this with multiple hadiths, such as the one about angels assembling at Fajr and Asr prayers, and references to jinn companions. Maududi is more concise, focusing on the angels’ recording function without such specifics or hadiths, and ties it directly to Allah’s direct awareness.
• Emphasis and Tone: Maududi adopts a modern, psychological/moral lens, warning against the “delusion” of unrestricted freedom in life and false reliance on intercessors like saints or angels for salvation on Judgment Day. This adds a cautionary, introspective tone aimed at contemporary audiences. Ibn Kathir, being classical, is more narrative and tradition-based, incorporating prophetic stories (e.g., revelation to a Prophet from the Children of Israel) and hadith evidence to illustrate the principle of change, with less emphasis on modern delusions.
• Scope and Sources: Ibn Kathir draws heavily from hadith collections (e.g., Muslim, Ahmad) and historical anecdotes for authentication and expansion. Maududi’s approach is interpretive and rational, emphasizing ethical implications without extensive hadith quotation, aligning with his goal of making the Quran accessible and relevant to modern readers.

In summary, Ibn Kathir’s tafsir is richer in traditional details and evidences, while Maududi’s is more succinct and focused on practical warnings against misconceptions. 10

Surah Ar-Ra’d (13:11)

Arabic Text

لَهُ مُعَقِّبَاتٌ مِّن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ يَحْفَظُونَهُ مِنْ أَمْرِ اللَّهِ ۗ إِنَّ اللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّىٰ يُغَيِّرُوا مَا بِأَنفُسِهِمْ ۗ وَإِذَا أَرَادَ اللَّهُ بِقَوْمٍ سُوءًا فَلَا مَرَدَّ لَهُ ۚ وَمَا لَهُم مِّن دُونِهِ مِن وَالٍ

English Translation (Sahih International)

For each one are successive [angels] before and behind him who protect him by the decree of Allah. Indeed, Allah will not change the condition of a people until they change what is in themselves. And when Allah intends for a people ill, there is no repelling it. And there is not for them besides Him any patron.

Tafsir al-Jalalayn (Full Commentary)

For him—for man—are attendants, angels who follow him, to his front and to his rear, guarding him through God’s command, that is, by His command, from the danger of the jinn and others. Indeed God does not alter the state of a people—He does not deprive them of His grace—unless they have altered the state of their souls from their comely nature through an act of disobedience. And if God wills misfortune, chastisement, for a people there is none that can repel it, either from among the attendant angels or others; and they, for whom God wills misfortune, have no protector (min wālin; min is extra) to avert it from them apart from Him, that is, other than God. 10

Tafseer al-Tabari

Surah Ar-Ra’d (13:11)

Arabic Text

لَهُ مُعَقِّبَاتٌ مِّن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ يَحْفَظُونَهُ مِنْ أَمْرِ اللَّهِ ۗ إِنَّ اللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّىٰ يُغَيِّرُوا مَا بِأَنفُسِهِمْ ۗ وَإِذَا أَرَادَ اللَّهُ بِقَوْمٍ سُوءًا فَلَا مَرَدَّ لَهُ ۚ وَمَا لَهُم مِّن دُونِهِ مِن وَالٍ

English Translation (Sahih International)

For each one are successive [angels] before and behind him who protect him by the decree of Allah. Indeed, Allah will not change the condition of a people until they change what is in themselves. And when Allah intends for a people ill, there is no repelling it. And there is not for them besides Him any patron.

Exploration of Tafseer al-Tabari (Jami’ al-Bayan fi Ta’wil al-Qur’an)

Tafsir al-Tabari, authored by Muhammad ibn Jarir al-Tabari (d. 310 AH/923 CE), is one of the earliest and most comprehensive classical Quranic commentaries, known for its extensive collection of narrations (athar) from the Prophet Muhammad (PBUH), Companions, and early scholars, along with linguistic, grammatical, and interpretive analysis. It emphasizes the opinions of the Salaf (early generations) and often presents multiple variant interpretations with chains of narration (isnads). However, a complete English translation of the full 30-volume work does not exist; only partial translations (e.g., Volume 1 covering Al-Fatihah to parts of Al-Baqarah) are available. For Surah Ar-Ra’d (13:11), al-Tabari’s tafsir is primarily in Arabic, but summaries and excerpts in English can be drawn from secondary sources that reference it directly.

Based on reliable compilations and references to al-Tabari’s work (e.g., al-Jami’ li-Bayan, Volume 16, pp. 368-382), his interpretation of this verse focuses on divine protection, human agency in change, and the irrevocability of Allah’s decree. Al-Tabari prioritizes the consensus of early mufassirun (exegetes) and supports his views with narrations. Below is an exploration structured by the verse’s key parts, incorporating al-Tabari’s preferred views, narrations, and analyses as cited in classical references:

1. On “For him, there are mu’aqqibat in succession, before and behind him. They guard him by the command of Allah” (لَهُ مُعَقِّبَاتٌ مِّن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ يَحْفَظُونَهُ مِنْ أَمْرِ اللَّهِ)

• Al-Tabari’s preferred interpretation, shared by most early mufassirun, is that the “mu’aqqibat” (successive guardians) refer to angels (al-mala’ika) assigned by Allah to protect and record human deeds. These angels operate in shifts (day and night), surrounding the individual from the front and back to guard against harms, accidents, or evil influences (e.g., from jinn), all under Allah’s command.
• Variant Interpretations and Narrations:
  • From Ibn Abbas (via al-Tabari and later compilations like al-Suyuti’s al-Durr al-Manthur, 4:611): The mu’aqqibat are specifically angels protecting the Prophet Muhammad (PBUH), guarding him from non-physical threats.
  • From Mujahid (via al-Tabari): The angels assemble and rotate at specific prayer times, such as Fajr and Asr, to ensure continuous oversight.
  • Linguistic Analysis (per al-Tabari): “Mu’aqqibat” derives from the root ‘a-q-b (to follow or succeed), implying exaggeration in protection (Form II verb pattern). “Yahfazunahu” means to preserve or watch over, extending to both physical and spiritual safeguarding. “Min amr Allah” indicates that this guardianship is “by the command of Allah” or “from Allah’s decree,” emphasizing divine authority.
  • Other Views Considered: Al-Tabari discusses but does not prioritize interpretations where mu’aqqibat refer to human rulers (umara’) or governors who enforce justice, or successive divine commands themselves. He leans toward the angelic interpretation due to supporting athar from the Salaf.

2. On “Indeed, Allah will not change the condition of a people until they change what is in themselves” (إِنَّ اللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّىٰ يُغَيِّرُوا مَا بِأَنفُسِهِمْ)

• Al-Tabari explains this as a principle of divine justice: Allah does not alter a community’s state (e.g., from prosperity to adversity or vice versa) unless the people initiate change in their “anfus” (selves/souls), which encompasses beliefs, actions, and collective mindset. This underscores human responsibility—blessings or punishments are tied to obedience or disobedience.
• Narrations and Explanations:
  • Cross-referenced with Q. al-Anfal 8:53 (similar wording), al-Tabari notes that change in “ma bi-qawm” (what is with a people) refers to bounties or conditions granted by Allah, which are revoked only after internal corruption (e.g., ingratitude, sin).
  • From early scholars like al-Qurtubi (referencing al-Tabari): Punishment can affect a community due to prevalent sins, even if some are righteous, as per a hadith where the Prophet (PBUH) affirms destruction “when filth and corruption become prevalent.”
  • Grammatical Insights: “Inna” emphasizes certainty; “hatta” sets a condition for change; “yughayyiru” (plural) implies collective action, not individualism. Al-Tabari highlights that “qawm” (people/group) is unrestricted, applying to believers and non-believers alike, and change must be comprehensive (e.g., in worldview, systems).
  • Al-Tabari collects opinions that “ma bi-anfusihim” includes inner states like faith, intentions, and outward behaviors, drawing from narrations of Companions who viewed it as a call to reform.

3. On “And when Allah intends for a people ill, there is no repelling it. And there is not for them besides Him any patron” (وَإِذَا أَرَادَ اللَّهُ بِقَوْمٍ سُوءًا فَلَا مَرَدَّ لَهُ ۚ وَمَا لَهُم مِّن دُونِهِ مِن وَالٍ)

• Al-Tabari interprets this as affirming Allah’s absolute sovereignty: Once divine will decrees punishment (“su’an” meaning evil, affliction, or chastisement like poverty or disaster), it is irrevocable (“la maradda lahu”). No intercessor, angel, or human can avert it, reinforcing tawhid (monotheism) and warning against reliance on false protectors.
• Supporting Narrations: Al-Tabari references athar emphasizing that no wali (protector/helper) exists besides Allah, tying back to the angelic guardians who act only by His command, not independently.
• Overall Theme: Al-Tabari views the verse as a warning and motivation for self-reform, integrating it with broader Quranic principles of accountability.

Key Characteristics of al-Tabari’s Approach in This Verse

• Reliance on Athar: He prioritizes transmitted reports over personal opinion (ra’y), collecting dozens of isnads for each phrase.
• Comprehensiveness: Presents multiple views (e.g., 3-4 for mu’aqqibat) before stating the preferred one.
• Linguistic Depth: Analyzes roots, grammar, and poetry for clarity.
• Lessons: Encourages collective reform to avert divine wrath, applicable to societies.

This exploration is based on direct references to al-Tabari in classical works and summaries, as a full English rendition of his tafsir for this surah is unavailable. For the original Arabic, consult editions like al-Jami’ li-Bayan fi Ta’wil al-Qur’an. 21