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 (Verses 22 - 26) “Who remain patient in adversity seeking the countenance of their Lord.” (Verse 22) Patience takes different forms. One aspect is to persevere, fulfilling the requirements of the covenant, such as by dedicated action, diligent striving or jihād, and advocacy of God’s message, etc. Another is to be patient in situations of affluence and poverty. However, those who are patient when they have abundance of everything are few and far between. Most people become arrogant in such situations and this may lead them to disbelief in God. A different aspect is to be patient in the face of other people’s stupidities that result from ignorance. These are all adverse situations that require patience. True believers show such patience out of love for their Lord, which is implied in the expression that they ‘seek His countenance’. Their motive is not to spare themselves the embarrassment of people saying that they are afraid, or to solicit the compliment that they have shown patience, or to gain any advantage or avert any harm. Their only motive is that they love God and seek His reward. Hence they endure any trial to which He subjects them, and accept what God’s will dictates and are content that He brings them only what is good for them. “And attend to their prayers.” (Verse 22) This is a requirement of remaining true to God’s bond and fulfilling the covenant made with Him, but it is given prominence here because it is the cornerstone of such fulfilment. It is also the practical manifestation of turning to God alone, and the relationship between Him and His servants which allows no room for any intervention by anyone else. “And spend on others, secretly and openly, out of what We provide for them.” (Verse 22) This is also part of keeping together what should be united, and part of the fulfilment of the covenant made with God. It is given special mention because it is a bond between God’s servants which unites them in this life on the basis of faith. It purges the giver of stinginess, and purifies the recipient of grudge. It makes life in the Muslim community worthy of human beings who co-operate with, and look after, one another and who are honoured by God. The spending is meant to be in secret and in the open. When it is secret it preserves integrity, and spares people embarrassment. When it is open, it gives a motive to others to do the same, and it demonstrates the implementation of God’s law. Both ways carry importance and value in life. “And who repel evil with good.” (Verse 22) What is meant here is that in their daily dealings with others, they reply to the evil done by others by doing what is good. The verse, however, stresses the result, rather than the action leading to it. When an evil action is returned with something good, this has a dampening effect on the evil tendency in others, encouraging them to do good instead, and helping them to resist Satan’s promptings. Eventually, it repels the evil action and prevents it. Hence, the verse emphasizes this result and gives it prominence by way of encouraging people to reply to an evil action with a good one. Moreover, there is a subtle reference here to returning evil with good only when this helps to prevent, rather than encourage evil. When evil is uncompromising, it must be overpowered. To return it with good action only emboldens it, making it more intransigent. Besides, the prevention of evil by means of good action is feasible mostly in relations between equals. When the dispute is over faith, it is normally the case that arrogant aggressors and spreaders of corruption can only be dealt with by strong, decisive action. Qur’ānic directives then should be considered and implemented on the basis of a rational and objective study of every situation to determine the best course under the circumstances. “Such will have the attainment of the [ultimate] abode: gardens of perpetual bliss, which they will enter together with the righteous from among their parents, their spouses and their offspring. The angels will come in to them from every gate, [saying]: ‘Peace be upon you, because you have persevered.’ Blessed indeed is the attainment of the [ultimate] abode.” (Verses 22-24) Such people possessing such qualities have a high position in heaven where they have their permanent abode. There they will be reunited with their righteous relatives, including their good parents, spouses, children and grandchildren. Everyone of these is admitted into heaven on the basis of their own good actions, because they deserve this goodly reward from God. But they are also blessed with reunion with the people they loved in the life of this world, which is another aspect of their happiness that enhances what they have in heaven. In this great atmosphere of happy reunion, the angels take part in their reception and hospitality, constantly moving everywhere: “The angels will come in to them from every gate.” (Verse 23) The image given here is very real. It is as if we see the angels and hear them welcoming the believers, saying: “Peace be upon you, because you have persevered.’ Blessed indeed is the attainment of the [ultimate] abode.” (Verse 24) It is a great sight with people and angels meeting, greeting and honouring one another. On the other side are the ones who are devoid of mind and insight, which means that they neither reflect on, nor see the truth. They are the opposite of the first group in every respect: “As for those who break their bond with God after it has been established, and cut asunder what God has bidden to be joined, and spread corruption on earth, the curse will be laid upon them; and theirs shall be an evil abode.” (Verse 25) They break the covenant God has made with human nature in the first place and, in consequence, break every subsequent covenant. When the first bond is broken, all later ones established on its basis are also broken. A person who does not honour his commitment to God will never be true to any bond or covenant. Therefore, these people cut asunder whatever should be joined and remain united. This is expressed here in absolute terms so as to cover everything that comes under the same heading. They also spread corruption on earth, which contrasts with the perseverance of the first group, their attending to prayers, charitable spending and repelling evil with good. Indeed spreading corruption on earth is the opposite of all these qualities, because abandoning any of them represents or encourages corruption. Such people are cast away, with a curse laid upon them, which means that they are rejected and turned away. This contrasts with the honour given to the other group. Moreover, they will have an evil abode’, which is not specified because we know it as contrasting with the abode of the good who are in heaven. This group are delighted with whatever comfort or pleasure they have in the life of this world, and as such, they do not aspire to the far superior happiness in the life to come. Yet it is God who determines what people have in this life. He gives either abundant or stinted provision, which means that He has the final say in both this present life and in the future life alike. Had such people sought the reward of the hereafter, God would not have deprived them of happiness in this life, when it is He who gives it to them in the first place: “God grants abundant sustenance, or gives it in scant measure, to whomever He wills. They [i.e. the unbelievers] rejoice in the life of this world, even though, compared to the life to come, the life of this world is nought but a fleeting pleasure.” (Verse 26) |
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 (Verses 22 - 26) “Who remain patient in adversity seeking the countenance of their Lord.” (Verse 22) Patience takes different forms. One aspect is to persevere, fulfilling the requirements of the covenant, such as by dedicated action, diligent striving or jihād, and advocacy of God’s message, etc. Another is to be patient in situations of affluence and poverty. However, those who are patient when they have abundance of everything are few and far between. Most people become arrogant in such situations and this may lead them to disbelief in God. A different aspect is to be patient in the face of other people’s stupidities that result from ignorance. These are all adverse situations that require patience. True believers show such patience out of love for their Lord, which is implied in the expression that they ‘seek His countenance’. Their motive is not to spare themselves the embarrassment of people saying that they are afraid, or to solicit the compliment that they have shown patience, or to gain any advantage or avert any harm. Their only motive is that they love God and seek His reward. Hence they endure any trial to which He subjects them, and accept what God’s will dictates and are content that He brings them only what is good for them. “And attend to their prayers.” (Verse 22) This is a requirement of remaining true to God’s bond and fulfilling the covenant made with Him, but it is given prominence here because it is the cornerstone of such fulfilment. It is also the practical manifestation of turning to God alone, and the relationship between Him and His servants which allows no room for any intervention by anyone else. “And spend on others, secretly and openly, out of what We provide for them.” (Verse 22) This is also part of keeping together what should be united, and part of the fulfilment of the covenant made with God. It is given special mention because it is a bond between God’s servants which unites them in this life on the basis of faith. It purges the giver of stinginess, and purifies the recipient of grudge. It makes life in the Muslim community worthy of human beings who co-operate with, and look after, one another and who are honoured by God. The spending is meant to be in secret and in the open. When it is secret it preserves integrity, and spares people embarrassment. When it is open, it gives a motive to others to do the same, and it demonstrates the implementation of God’s law. Both ways carry importance and value in life. “And who repel evil with good.” (Verse 22) What is meant here is that in their daily dealings with others, they reply to the evil done by others by doing what is good. The verse, however, stresses the result, rather than the action leading to it. When an evil action is returned with something good, this has a dampening effect on the evil tendency in others, encouraging them to do good instead, and helping them to resist Satan’s promptings. Eventually, it repels the evil action and prevents it. Hence, the verse emphasizes this result and gives it prominence by way of encouraging people to reply to an evil action with a good one. Moreover, there is a subtle reference here to returning evil with good only when this helps to prevent, rather than encourage evil. When evil is uncompromising, it must be overpowered. To return it with good action only emboldens it, making it more intransigent. Besides, the prevention of evil by means of good action is feasible mostly in relations between equals. When the dispute is over faith, it is normally the case that arrogant aggressors and spreaders of corruption can only be dealt with by strong, decisive action. Qur’ānic directives then should be considered and implemented on the basis of a rational and objective study of every situation to determine the best course under the circumstances. “Such will have the attainment of the [ultimate] abode: gardens of perpetual bliss, which they will enter together with the righteous from among their parents, their spouses and their offspring. The angels will come in to them from every gate, [saying]: ‘Peace be upon you, because you have persevered.’ Blessed indeed is the attainment of the [ultimate] abode.” (Verses 22-24) Such people possessing such qualities have a high position in heaven where they have their permanent abode. There they will be reunited with their righteous relatives, including their good parents, spouses, children and grandchildren. Everyone of these is admitted into heaven on the basis of their own good actions, because they deserve this goodly reward from God. But they are also blessed with reunion with the people they loved in the life of this world, which is another aspect of their happiness that enhances what they have in heaven. In this great atmosphere of happy reunion, the angels take part in their reception and hospitality, constantly moving everywhere: “The angels will come in to them from every gate.” (Verse 23) The image given here is very real. It is as if we see the angels and hear them welcoming the believers, saying: “Peace be upon you, because you have persevered.’ Blessed indeed is the attainment of the [ultimate] abode.” (Verse 24) It is a great sight with people and angels meeting, greeting and honouring one another. On the other side are the ones who are devoid of mind and insight, which means that they neither reflect on, nor see the truth. They are the opposite of the first group in every respect: “As for those who break their bond with God after it has been established, and cut asunder what God has bidden to be joined, and spread corruption on earth, the curse will be laid upon them; and theirs shall be an evil abode.” (Verse 25) They break the covenant God has made with human nature in the first place and, in consequence, break every subsequent covenant. When the first bond is broken, all later ones established on its basis are also broken. A person who does not honour his commitment to God will never be true to any bond or covenant. Therefore, these people cut asunder whatever should be joined and remain united. This is expressed here in absolute terms so as to cover everything that comes under the same heading. They also spread corruption on earth, which contrasts with the perseverance of the first group, their attending to prayers, charitable spending and repelling evil with good. Indeed spreading corruption on earth is the opposite of all these qualities, because abandoning any of them represents or encourages corruption. Such people are cast away, with a curse laid upon them, which means that they are rejected and turned away. This contrasts with the honour given to the other group. Moreover, they will have an evil abode’, which is not specified because we know it as contrasting with the abode of the good who are in heaven. This group are delighted with whatever comfort or pleasure they have in the life of this world, and as such, they do not aspire to the far superior happiness in the life to come. Yet it is God who determines what people have in this life. He gives either abundant or stinted provision, which means that He has the final say in both this present life and in the future life alike. Had such people sought the reward of the hereafter, God would not have deprived them of happiness in this life, when it is He who gives it to them in the first place: “God grants abundant sustenance, or gives it in scant measure, to whomever He wills. They [i.e. the unbelievers] rejoice in the life of this world, even though, compared to the life to come, the life of this world is nought but a fleeting pleasure.” (Verse 26) |
- 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
