Overview - Surah 13: ar-Ra`d (The Thunder )
The basic theme of the Surah is divine guidance. Allah has created this whole universe. He knows what is in the wombs and every thing is under His knowledge. He sent His prophets and guides to all people for their guidance and now the Last Messenger has come.
Sections:
- Allah's signs in nature.
- Allah knows everything; the whole universe praises Him. Those who have eyes can see the truth. The truth has an abiding power.
- The faithful and unfaithful, their characters and their ends.
- The comfort of the hearts is in the remembrance of Allah. Those who deny Allah, no signs or miracles can help them.
- People in the past also denied Allah's Prophets and laughed at them, but what were their ends.
- Prophet Muhammad is the Messenger of Allah. The witness is Allah and all those who have the knowledge of the Scriptures of Allah.
The word ar-Ra'd (thunder), which this Surah is named after, is used in the 13th Surah of the Qur'an, in the 13th Juzz and is the 13th Ayat.
This Surah has 43 Ayaat.
Overview
| Total Ayat | 43 |
| Total Words * | 853 |
| Root Words * | 251 |
| Unique Root Words * | 4 |
| Makki / Madani | Madani |
| Chronological Order* | 96th (according to Ibn Abbas) |
| Year of Revelation* | 13th year of Prophethood |
| Events during/before this Surah*
, 2nd Pledge of Aqabah, 1st Pledge of Aqabah, Death of Abu Talib - Death of Khadijah - Stoning at Ta'if - al-Isra wal Mi'raj - Night Journey, Boycott of Banu Hashim Yr 3, Boycott of Banu Hashim Yr 2, Boycott of Banu Hashim Yr 1, 2nd Migration to Abyssinia, Physical beating and torture of some Muslims - 1st Migration of Muslims to Abyssinia, Public Invitation to Islam - Persecution of Muslims; antagonism - ridicule - derision - accusation - abuse and false propaganda., Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam
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| Events during/after still to occur*
Migration from Makkah to Madinah - Building of Masjid Nabi in Madinah - Treaty with Jews of Madinah - Marriage of Prophet to Aishah,Change of Qiblah from Jerusalem to Makkah - Battle of Badr,Battle of Uhud,,Battle of Ahzab - Expedition of Banu Quraydhah,Treaty of Hudaiybiyah - Letters to Kings and Rulers,,Conquest of Makkah - Battle of Hunain,Hajj led by Abu Bakr - Expedition of Tabuk,Farewell Hajj by Prophet - Death of Prophet - End of Divine Revelation
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| Names of Prophets Mentioned
No Prophets names are mentioned in this Surah
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| Surah Index
Adversity (patience during) , God (knows that beyond comprehension) , Angels, Astronomy (celestial mechanics) (solar and lunar orbits), Behaviour (each group given a law and way of life) , Botany, Botany (two sexes to every plant) , Charity, Commandments (general religious) , Disbelievers, Disbelievers (God’s promise to) , Earth, Earth (rotation of) , Hell, Hydrology (scum) , Knowledge (study nature to acquire) , Metallurgy (slag) , Pregnancy, Prophet (those who came before had wives and children) , Qur’an (revealed in Arabic) , Resurrection (of humans) , Revelation, Revelation (every age has had its own) , Weather (lightning) , Weather (lightning) (striking people), Weather (rain) , Weather (thunder)
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Theme: Strength and Power of the Truth
The first verse enunciates the main theme of this Surah that is The Message of Muhammad is the very Truth but it is the fault of the people that they are rejecting it. This is the pivot on which the whole Surah turns. This is why it has been shown over and over again in different ways that the basic components of the Message, Monotheism (Tawhid), Resurrection and Prophethood are a reality: therefore they should believe sincerely in these for their own moral and spiritual good. They have been warned that they shall incur their own ruin if they reject them for disbelief (Kufr) by itself is sheer folly and ignorance. Moreover the aim of the Surah is not merely to satisfy the minds but also to appeal to the hearts to accept the Faith. Therefore it does not merely put forward logical arguments in support of the truth of the Message and against the people’s wrong notions. But at appropriate intervals it makes frequent use of sympathetic and earnest appeals to win over their hearts by warning them of the consequences of disbelief and by holding out the happy rewards of Faith so that the foolish people should give up their stubbornness.
Besides this, the objections of the opponents have been answered without any mention of them and those doubts which are proving a hindrance in the way of the Message or were being created by the opponents have been removed. At the same time the Believers; who had been passing through a long and hard ordeal and were feeling tired and waiting anxiously for God’s assistance, have been comforted and filled with hope and courage.
- Interesting note that the word Ra'd (thunder) is used in the 13th Surah in the 13th Juzz and is the 13th Ayat.
Manuscripts / Inscriptions
18th Century
18th Century
13th Century AH
13th Century AH
8th Century AH
8th Century AH
19th Century
19th Century
10th Century
10th Century
9th/15th-10th/16th century
9th/15th-10th/16th century
4th/10th Century
1st Century Hijrah (7th Century CE)
1st Century Hijrah (7th Century CE)
- The word Ra'd (thunder) is used in the 13th Surah in the 13th Juzz and is the 13th Ayat.
- Words derived from AYN-QA-BA (end, ultimate) appear 9 timers in Surah ar-Ra'd. The highest compared to any other Surah.
- Tranquility of the Heart resides in the remembrance of Allah. الَّذِينَ آمَنُوا وَتَطْمَئِنُّ قُلُوبُهُم بِذِكْرِ اللَّـهِ ۗ أَلَا بِذِكْرِ اللَّـهِ تَطْمَئِنُّ الْقُلُوبُ "Those who have believed and whose hearts are assured by the remembrance of Allah. Unquestionably, by the remembrance of Allah hearts are assured." (13:28)
Total Word Count per Ayat (shows how many words per Ayat) = 4* | ||
| # | Root Word | Frequency in Surah | Frequency in Qur'an |
|---|---|---|---|
| 1. | أ ل ه | 35 | 2851 |
| 2. | ٱلَّذِى | 27 | 1464 |
| 3. | ق و ل | 16 | 1722 |
| 4. | ر ب ب | 13 | 980 |
| 5. | ك ف ر | 11 | 525 |
| 6. | ك ل ل | 10 | 377 |
| 7. | أ ر ض | 10 | 461 |
| 8. | إِلَىٰ | 9 | 742 |
| 9. | ع ق ب | 9 | 80 |
| 10. | ع ل م | 8 | 854 |
| Root Word | Frequency in Surah |
Frequency in Qur'an |
|---|---|---|
| أ ل ه | 35 | 2851 |
| ٱلَّذِى | 27 | 1464 |
| ق و ل | 16 | 1722 |
| ر ب ب | 13 | 980 |
| ك ف ر | 11 | 525 |
| ك ل ل | 10 | 377 |
| أ ر ض | 10 | 461 |
| إِلَىٰ | 9 | 742 |
| ع ق ب | 9 | 80 |
| ع ل م | 8 | 854 |
The internal evidence (v. 27-31 and v. 34-48) shows that this Surah was revealed in the last stage of the Mission of the Prophet at Makkah and during the same period in which Surah 7: al-A’raf (The Elevations), Surah 10: Yunus (Jonah) and Surah 11: Hud (Hud) and were sent down.
On the one hand the Prophet’s opponents had been scheming different devices to defeat him and his Mission and on the other his followers had been expressing a desire that by showing a miracle the disbelievers might be brought to the Right Way. In answer, God impressed on the Believers that it is not His way to revert people by this method and that they should not lose heart if He is giving the enemies of the Truth a rope long enough to hang themselves. Otherwise, He is able to show such signs as may bring the dead out of their graves and make them speak (v. 31). But even then these obdurate people will invent an excuse to explain this away. All this decisive evidence clearly proves that this Surah was revealed during the last stage of the Prophet’s Mission at Makkah.
- The Qur’an is the Revelation of God.
- Trees, fruit, and vegetables are among the signs of Allah.
- The consequences shown of previous nations who denied the verses/signs of God.
- The importance of learning the Arabic language as it is the language of the Qur'an (13:37)
- Virtue of the people of intellect, their traits and the reward of those who use their Aql [intellect].
- The Sunnah [laws/patterns] of Allah in dealing with His Messengers.
- Allah never changes the condition of a people unless they are willing to change themselves.
- Those who do not respond to the call of Allah will have no way to escape from the fire of hell.
- It is the remembrance of Allah that provides tranquility to hearts (13:28)
- Messengers have no power to show any miracle except by the permission of Allah.
Tafsir Zone
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Overview (Verse 16) Unequal Contrasts At this point the sūrah reverts to sarcastic questioning. In the general atmosphere the sūrah generates, showing the whole universe and all creatures in it submitting to God’s will, voluntarily or by force, the only fitting response to anyone who persists in disbelief is that of ridicule and derision. Say: ‘Who is the Lord of the heavens and the earth?’ Say: [It is] God.’ Say: ‘Why, then, do you take for your protectors, instead of Him, others who have no power to cause either benefit or harm even to themselves?’ Say: Can the blind and the seeing be deemed equal? Or is the depth of darkness equal to light?’ Or do they assign to God partners that have created the like of His creation, so that both creations appear to them to be similar? Say: ‘God is the Creator of all things. He is the One who has power over all things.’ (Verse 16) An instruction is given to the Prophet to put this question to them: “Who is the Lord of the heavens and the earth?” (Verse 16) But the question does not invite an answer, because the sūrah has already answered it. It is asked here simply so that they may listen to the answer as it is being said, just as they have already seen it with their eyes. “Say: [It is] God.” (Verse 16) Then the Prophet is further instructed to put another question to them: “Say: ‘Why, then, do you take for your protectors, instead of Him, others who have no power to cause either benefit or harm even to themselves?” Now the question is put to them by way of a denunciation of their actions, because they have already chosen different protectors. Yet they are still to be questioned in spite of the fact that the whole matter is as clear as the difference between truth and falsehood, or the blind and the seeing, or light and darkness. This reference to the blind and the seeing is a reference to themselves and to believers, because it is only their blindness that prevents them from seeing the clear truth felt by all creatures in the heavens and the earth. Similarly, the reference to light and darkness is a reference to their situation and that of believers. What prevents them from seeing the manifest truth is the darkness that totally covers them. “Say: ‘Can the blind and the seeing be deemed equal? Or is the depth of darkness equal to light?’ Or do they assign to God partners that have created the like of His creation, so that both creations appear to them to be similar? Say: ‘God is the Creator of all things. He is the One who has power over all things.’“ (Verse 16) Is it possible that these partners whom they associate with God have created something similar to God’s creation, and as a result they cannot distinguish between God’s creation and that of the alleged partners? If this were the case, they would have some justification in acknowledging such partners who have the power to create. After all, creation is an attribute which earns the creator the right to be worshipped. Without such ability to create, there is no justification for worshipping any alleged partner of God. In fact, they deserve all this bitter ridicule. They see that all things have been created by God, and they realize that their alleged partners have created nothing, and cannot create anything, because they themselves are creatures. Nevertheless the unbelievers worship them and submit to them without justification. This is the lowest depth to which human intellect can sink. The comment at the end of all this ridicule to which no objection is made is: “Say: ‘God is the Creator of all things. He is the One who has power over all things.’” (Verse 16) This emphasizes the fact that God is the only Creator as He is the One who controls everything, which is the ultimate degree of authority. Thus the issue of attributing partners to God is preceded at the beginning by the prostration of all who are in the heavens and the earth, as well as their shadows, to God, willingly and unwillingly. It concludes by emphasizing that God has power over everything in the heavens and on earth. Recalling also what is mentioned of lightning, thunder, thunderbolts, glorification and praising of God in fear and in hope, we ask: what heart can stand up to all this unless it is blind, living in the depths of darkness until death overtakes it? Again there are contrasts in the scene here between fear and hope, sudden lightning and heavy clouds, for the heaviness of the clouds not only refers to the rain they carry but also contrasts with the speed of lightning. The contrasts here are also between the fact that thunder glorifies and praises God while the angels do the same, as also between a true prayer and one that goes in vain. Similarly there is a contrast between the heavens and earth, the prostration of all living things willingly and unwillingly, persons and shadows, morning and evening, the seeing and the blind, darkness and light, the overpowering Creator and alleged partners who create nothing and who can cause themselves neither benefit nor harm. The text of the sūrah follows the same pattern with clear accuracy and remarkable harmony. |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
Mawdudi
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
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Overview (Verse 16) Unequal Contrasts At this point the sūrah reverts to sarcastic questioning. In the general atmosphere the sūrah generates, showing the whole universe and all creatures in it submitting to God’s will, voluntarily or by force, the only fitting response to anyone who persists in disbelief is that of ridicule and derision. Say: ‘Who is the Lord of the heavens and the earth?’ Say: [It is] God.’ Say: ‘Why, then, do you take for your protectors, instead of Him, others who have no power to cause either benefit or harm even to themselves?’ Say: Can the blind and the seeing be deemed equal? Or is the depth of darkness equal to light?’ Or do they assign to God partners that have created the like of His creation, so that both creations appear to them to be similar? Say: ‘God is the Creator of all things. He is the One who has power over all things.’ (Verse 16) An instruction is given to the Prophet to put this question to them: “Who is the Lord of the heavens and the earth?” (Verse 16) But the question does not invite an answer, because the sūrah has already answered it. It is asked here simply so that they may listen to the answer as it is being said, just as they have already seen it with their eyes. “Say: [It is] God.” (Verse 16) Then the Prophet is further instructed to put another question to them: “Say: ‘Why, then, do you take for your protectors, instead of Him, others who have no power to cause either benefit or harm even to themselves?” Now the question is put to them by way of a denunciation of their actions, because they have already chosen different protectors. Yet they are still to be questioned in spite of the fact that the whole matter is as clear as the difference between truth and falsehood, or the blind and the seeing, or light and darkness. This reference to the blind and the seeing is a reference to themselves and to believers, because it is only their blindness that prevents them from seeing the clear truth felt by all creatures in the heavens and the earth. Similarly, the reference to light and darkness is a reference to their situation and that of believers. What prevents them from seeing the manifest truth is the darkness that totally covers them. “Say: ‘Can the blind and the seeing be deemed equal? Or is the depth of darkness equal to light?’ Or do they assign to God partners that have created the like of His creation, so that both creations appear to them to be similar? Say: ‘God is the Creator of all things. He is the One who has power over all things.’“ (Verse 16) Is it possible that these partners whom they associate with God have created something similar to God’s creation, and as a result they cannot distinguish between God’s creation and that of the alleged partners? If this were the case, they would have some justification in acknowledging such partners who have the power to create. After all, creation is an attribute which earns the creator the right to be worshipped. Without such ability to create, there is no justification for worshipping any alleged partner of God. In fact, they deserve all this bitter ridicule. They see that all things have been created by God, and they realize that their alleged partners have created nothing, and cannot create anything, because they themselves are creatures. Nevertheless the unbelievers worship them and submit to them without justification. This is the lowest depth to which human intellect can sink. The comment at the end of all this ridicule to which no objection is made is: “Say: ‘God is the Creator of all things. He is the One who has power over all things.’” (Verse 16) This emphasizes the fact that God is the only Creator as He is the One who controls everything, which is the ultimate degree of authority. Thus the issue of attributing partners to God is preceded at the beginning by the prostration of all who are in the heavens and the earth, as well as their shadows, to God, willingly and unwillingly. It concludes by emphasizing that God has power over everything in the heavens and on earth. Recalling also what is mentioned of lightning, thunder, thunderbolts, glorification and praising of God in fear and in hope, we ask: what heart can stand up to all this unless it is blind, living in the depths of darkness until death overtakes it? Again there are contrasts in the scene here between fear and hope, sudden lightning and heavy clouds, for the heaviness of the clouds not only refers to the rain they carry but also contrasts with the speed of lightning. The contrasts here are also between the fact that thunder glorifies and praises God while the angels do the same, as also between a true prayer and one that goes in vain. Similarly there is a contrast between the heavens and earth, the prostration of all living things willingly and unwillingly, persons and shadows, morning and evening, the seeing and the blind, darkness and light, the overpowering Creator and alleged partners who create nothing and who can cause themselves neither benefit nor harm. The text of the sūrah follows the same pattern with clear accuracy and remarkable harmony. |
- Surah 13. Ar-Ra'd - Saad al Ghamidi https://www.youtube.com/watch?v=UalAv_P_A84&list=PLhM2xiAUdw2cAqW_o3zZkbhJNw0bnaBZN&index=13
- Surah 13. Ar-Ra'd Mahmoud Khalil Al Hussary https://www.youtube.com/watch?v=TWkT1zeGtGk&list=PLxpAkjlGauHfMFWX22VZWOKpzjr-vH_BM&index=13
- Surah 13. Ar-Ra'd Muhammad Al Luhaydan https://www.youtube.com/watch?v=Rh4wCMHP3Ho&list=PLxpAkjlGauHfKAYuQLRNAZomoezhfhRZe&index=13
- Surah Ar-Ra'd Idris Akbar https://www.youtube.com/watch?v=uxzEEvalXQU
- Surah 13.Ar-Ra'd muhammad Minshawi https://www.youtube.com/watch?v=5V30R2Aqwu8&index=13&list=PLxpAkjlGauHdUcO_uc-8F8J2NUQRDZjPG
- Dr Israr Ahmed Tafsir Surah Ra'd (34) to Surah Al Hijr1 https://www.youtube.com/watch?v=roa5zvw4PkA&index=59&list=PLB4B8D1654A8BD263
- Surah Ra'd (34) to Surah Al Hijr2 https://www.youtube.com/watch?v=ZMg52JQcE5c&index=60&list=PLB4B8D1654A8BD263
