لَهُ مُعَقِّبَاتٌ مِنْ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ يَحْفَظُونَهُ مِنْ اَمْرِ اللّٰهِ اِنَّ اللّٰهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتّٰى يُغَيِّرُوا مَا بِاَنْفُسِهِمْ وَاِذَا اَرَادَ اللّٰهُ بِقَوْمٍ سُوءاً فَلَا مَرَدَّ لَهُ وَمَا لَهُمْ مِنْ دُونِهِ مِنْ وَالٍ

ذٰلِكَ بِاَنَّ اللّٰهَ لَمْ يَكُ مُغَيِّراً نِعْمَةً اَنْعَمَهَا عَلٰى قَوْمٍ حَتّٰى يُغَيِّرُوا مَا بِاَنْفُسِهِمْ وَاَنَّ اللّٰهَ سَمِيعٌ عَلِيمٌ

اِسْتِكْبَاراً فِي الْاَرْضِ وَمَكْرَ السَّيِّئِ وَلَا يَحِيقُ الْمَكْرُ السَّيِّئُ اِلَّا بِاَهْلِهِ فَهَلْ يَنْظُرُونَ اِلَّا سُنَّتَ الْاَوَّلِينَ فَلَنْ تَجِدَ لِسُنَّتِ اللّٰهِ تَبْدِيلاً وَلَنْ تَجِدَ لِسُنَّتِ اللّٰهِ تَحْوِيلاً

In the abridged Ibn Kathir on 13:11, it is noted that angels take turns guarding each person, some by day and some by night, and that Allah's knowledge encompasses all creation. The text explains the relationship between people's turning from obedience to disobedience and a change in the blessings they enjoy.

Bediüzzaman locates one dimension of social reform within the community itself:

1. 1"Therefore we must revive within ourselves the truthfulness that is the basis of our social life, and cure our spiritual diseases with it."
2. 2Reviving truthfulness within the community can be read as one dimension of social reform, alongside the measure in this theme's anchor verse.

Another sentence of the same Word is used for the theme of truthfulness on the Ethics and Character page; there it is read as the foundation of the virtues, here as the reform of social life. No direct citation of Ra'd 13:11 was found in the corpus examined, so the link is editorial. The quotation is verified from the primary text. This is a human interpretive layer.

وَلِكُلِّ اُمَّةٍ اَجَلٌ فَاِذَا جَاءَ اَجَلُهُمْ لَا يَسْتَأْخِرُونَ سَاعَةً وَلَا يَسْتَقْدِمُونَ

قُلْ لَا اَمْلِكُ لِنَفْسِي ضَراًّ وَلَا نَفْعاً اِلَّا مَا شَاءَ اللّٰهُ لِكُلِّ اُمَّةٍ اَجَلٌ اِذَا جَاءَ اَجَلُهُمْ فَلَا يَسْتَأْخِرُونَ سَاعَةً وَلَا يَسْتَقْدِمُونَ

اَلَمْ يَرَوْا كَمْ اَهْلَكْنَا مِنْ قَبْلِهِمْ مِنْ قَرْنٍ مَكَّنَّاهُمْ فِي الْاَرْضِ مَا لَمْ نُمَكِّنْ لَكُمْ وَاَرْسَلْنَا السَّمَاءَ عَلَيْهِمْ مِدْرَاراً وَجَعَلْنَا الْاَنْهَارَ تَجْرِي مِنْ تَحْتِهِمْ فَاَهْلَكْنَاهُمْ بِذُنُوبِهِمْ وَاَنْشَأْنَا مِنْ بَعْدِهِمْ قَرْناً اٰخَرِينَ

In the abridged Ibn Kathir on 7:34, every community has an appointed term that cannot be delayed or advanced by even an hour. The text notes that Allah sent messengers as bringers of good news and warning, that those who are mindful and righteous will neither fear nor grieve, and that those who reject the signs arrogantly are the dwellers of the Fire.

Bediüzzaman reads time through seasonal turnings:

1. 1"Look: time does not travel along a straight line, such that its beginning and its end grow ever further apart. Rather it turns in a circle, like the movement of the globe."
2. 2"Sometimes, in ascent, it shows the season of summer and spring; sometimes, in decline, the season of winter and storm." Rise and decline are two seasons of that turning.

This passage is related to the theme's dimension of rise and decline; it offers no account of the appointed term. The sentence names no nation; the surrounding sections of the same work contain polemic aimed at particular states, and since this page builds no such reading, only the sentence on cyclical time is quoted. The quotation is verified from the primary text. This is a human interpretive layer.

وَمَا كَانَ رَبُّكَ لِيُهْلِكَ الْقُرٰى بِظُلْمٍ وَاَهْلُهَا مُصْلِحُونَ

وَمَا كَانَ رَبُّكَ مُهْلِكَ الْقُرٰى حَتّٰى يَبْعَثَ فِٓي اُمِّهَا رَسُولاً يَتْلُوا عَلَيْهِمْ اٰيَاتِنَا وَمَا كُنَّا مُهْلِكِي الْقُرٰٓى اِلَّا وَاَهْلُهَا ظَالِمُونَ

وَاِذَا اَرَدْنَا اَنْ نُهْلِكَ قَرْيَةً اَمَرْنَا مُتْرَفِيهَا فَفَسَقُوا فِيهَا فَحَقَّ عَلَيْهَا الْقَوْلُ فَدَمَّرْنَاهَا تَدْمِيراً

In the abridged Ibn Kathir on 11:117, Allah would not unjustly destroy a town while its people are reformers. The text underlines that a community must contain those who enjoin good and forbid evil, that a people who witness an evil and fail to change it may be overtaken by punishment, and that destruction comes only to societies that have wronged themselves, for Allah's justice is absolute.

Bediüzzaman does not count the accounts of destroyed peoples as narratives left in the past:

1. 1"As though these were not merely a lesson from a tale or a moral from a piece of history, but instances of a universal law, addressing every age and every class and being revealed anew."
2. 2The link between oppression and outcome is thus read as a principle addressed to every age rather than to a single period.

The quotation is verified from the primary text. This is a human interpretive layer, and no judgement about a particular age or community is derived from it. Other passages from the same treatise are cited on the Language and Rhetoric and History and Civilisation pages.

اِنَّمَا الْمُؤْمِنُونَ اِخْوَةٌ فَاَصْلِحُوا بَيْنَ اَخَوَيْكُمْ وَاتَّقُوا اللّٰهَ لَعَلَّكُمْ تُرْحَمُونَ

وَاعْتَصِمُوا بِحَبْلِ اللّٰهِ جَمِيعاً وَلَا تَفَرَّقُوا وَاذْكُرُوا نِعْمَتَ اللّٰهِ عَلَيْكُمْ اِذْ كُنْتُمْ اَعْدَاءً فَاَلَّفَ بَيْنَ قُلُوبِكُمْ فَاَصْبَحْتُمْ بِنِعْمَتِهِ اِخْوَاناً وَكُنْتُمْ عَلٰى شَفَا حُفْرَةٍ مِنَ النَّارِ فَاَنْقَذَكُمْ مِنْهَا كَذٰلِكَ يُبَيِّنُ اللّٰهُ لَكُمْ اٰيَاتِهِ لَعَلَّكُمْ تَهْتَدُونَ

وَالَّذِينَ اسْتَجَابُوا لِرَبِّهِمْ وَاَقَامُوا الصَّلٰوةَ وَاَمْرُهُمْ شُورٰى بَيْنَهُمْ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ

In the abridged Ibn Kathir on 49:10, Allah commands reconciliation between disputing believers, and committing even a major sin does not nullify faith. The text cites traditions likening Islamic brotherhood to a single body and the context of the dispute between the Aws and Khazraj, and stresses that equity in judgment together with God-consciousness leads to mercy.

The Treatise on Brotherhood analyzes hostility among believers and treats the place of the bond of brotherhood in social life.

1. 1He states that partisanship, obstinacy, and envy, which give rise to hypocrisy, discord, rancor, and enmity among believers, are ugly and rejected by the measure of truth, wisdom, and Islam.
2. 2He enumerates the many bonds of unity that tie believers together (one Creator, one Owner, one Object of worship, one Provider, one Prophet, one religion, one qibla), showing that enmity is an injustice against these bonds.
3. 3He explains that bearing rancor toward a believer is a disrespect to the bonds of unity and a wrong against the bond of brotherhood, and that such hostility is harmful at the level of truth, wisdom, and personal, social, and spiritual life.

The quotations are verified from the primary texts. This is a modern Risale/tafsir reading of the verses (a human interpretive layer), not identical with the Qur'an's certain declaration.

وَلَا تُفْسِدُوا فِي الْاَرْضِ بَعْدَ اِصْلَاحِهَا وَادْعُوهُ خَوْفاً وَطَمَعاً اِنَّ رَحْمَتَ اللّٰهِ قَرِيبٌ مِنَ الْمُحْسِنِينَ

وَاِذَا قِيلَ لَهُمْ لَا تُفْسِدُوا فِي الْاَرْضِ قَالُوا اِنَّمَا نَحْنُ مُصْلِحُونَ

يَا اَيُّهَا النَّاسُ اِنَّا خَلَقْنَاكُمْ مِنْ ذَكَرٍ وَاُنْثٰى وَجَعَلْنَاكُمْ شُعُوباً وَقَـبَائِلَ لِتَعَارَفُوا اِنَّ اَكْرَمَكُمْ عِنْدَ اللّٰهِ اَتْقٰيكُمْ اِنَّ اللّٰهَ عَلِيمٌ خَبِيرٌ

In the abridged Ibn Kathir on 7:56, spreading corruption in the land after it has been set right causes the greatest harm. The text encourages calling upon Allah humbly, with fear and hope, warns against transgressing in supplication, and notes that Allah's mercy is near to the good-doers who obey His commands and avoid what He has prohibited.

This discussion opens with Hucurât 49:13 itself and states the purpose of the verse as follows:

1. 1"So the division into tribes and peoples is, as this verse proclaims, for mutual acquaintance and for mutual aid, not for mutual estrangement, not for hostility."
2. 2Diversity is thus read as a ground for acquaintance and mutual help.

This sentence is often attributed to the Third Matter, which treats nationalism; in the primary text it closes the Second Matter, and the citation follows that. The quotation is verified from the primary text. This is a human interpretive layer.