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13 Jumada al-awwal 1448 AH Saturday, 24 October 2026
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Tafsir

Scholarly commentary explaining a verse — its context, its meaning and how the scholars have understood it.

Ar-Ra'd 13:10

Word by word

سَوَآءٌ مِّنكُم مَّنْ أَسَرَّ ٱلْقَوْلَ وَمَن جَهَرَ بِهِۦ وَمَنْ هُوَ مُسْتَخْفٍۭ بِٱلَّيْلِ وَسَارِبٌۢ بِٱلنَّهَارِ

It is the same [to Him] concerning you whether one conceals [his] speech or publicizes it and whether one is hidden by night or conspicuous [among others] by day.

Ibn Kathir (Abridged)

Hafiz Ibn Kathir

Allah's Knowledge encompasses all Things Apparent and Hidden

Allah declares that His knowledge is encompassing all of His creation, those who declare their speech or hide it, He hears it and nothing of it ever escapes His observation. Allah said in other Ayat,وَإِن تَجْهَرْ بِالْقَوْلِ فَإِنَّهُ يَعْلَمُ السِّرَّ وَأَخْفَى(And if you speak aloud, then verily, He knows the secret and that which is yet more hidden.)20:7, and,وَيَعْلَمُ مَا تُخْفُونَ وَمَا تُعْلِنُونَ(And (Allah) knows what you conceal and what you reveal.) `A'ishah said, "All praise is due to Allah Whose hearing has encompassed all voices! By Allah, she who came to complain about her husband to the Messenger of Allah ﷺ was speaking while I was in another part of the room, yet I did not hear some of what she said. Allah sent down,قَدْ سَمِعَ اللَّهُ قَوْلَ الَّتِى تُجَادِلُكَ فِى زَوْجِهَا وَتَشْتَكِى إِلَى اللَّهِ وَاللَّهُ يَسْمَعُ تَحَاوُرَكُمآ إِنَّ اللَّهَ سَمِيعٌ بَصِيرٌ(Indeed Allah has heard the statement of her that disputes with you concerning her husband and complains to Allah. And Allah hears the argument between you both.

Verily, Allah is All-Hearer, All-Seer.)58:1 Allah said next,وَمَنْ هُوَ مُسْتَخْفٍ بِالَّيْلِ(whether he be hid by night), in his house in the darkness of the night,وَسَارِبٌ بِالنَّهَارِ(or goes forth freely by day.) moves about during the daylight; both are encompassed by Allah's knowledge. Allah said in other Ayat,أَلا حِينَ يَسْتَغْشُونَ ثِيَابَهُمْ(Surely, even when they cover themselves with their garments.) 11:5, and,وَمَا تَكُونُ فِى شَأْنٍ وَمَا تَتْلُواْ مِنْهُ مِن قُرْءَانٍ وَلاَ تَعْمَلُونَ مِنْ عَمَلٍ إِلاَّ كُنَّا عَلَيْكُمْ شُهُودًا إِذْ تُفِيضُونَ فِيهِ وَمَا يَعْزُبُ عَن رَّبِّكَ مِن مِّثْقَالِ ذَرَّةٍ فِي الاٌّرْضِ وَلاَ فِى السَّمَآءِ وَلاَ أَصْغَرَ مِن ذَلِكَ وَلا أَكْبَرَ إِلاَّ فِى كِتَابٍ مُّبِينٍ(Neither you do any deed nor recite any portion of the Qur'an nor you do any deed, but We are witness thereof when you are doing it. And nothing is hidden from your Lord (so much as) the a speck of dust on the earth or in the heaven. Not what is less than that or what is greater than that but is (written) in a Clear Record.)10:61The Guardian Angels

Allah said next,لَهُ مُعَقِّبَـتٌ مِّن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ يَحْفَظُونَهُ مِنْ أَمْرِ اللَّهِ(For him (each person), there are angels in succession, before and behind him. They guard him by the command of Allah.) 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 angels do this 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 in 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,«يَتَعَاقَبُونَ فِيكُمْ مَلَائِكَةٌ بِاللَّيْلِ وَمَلَائِكَةٌ بالنَّهَارِ، وَيَجْتَمِعُونَ فِي صَلَاةِ الصُّبْحِ وَصَلَاةِ الْعَصْرِ، فَيَصْعَدُ إِلَيْهِ الَّذِينَ بَاتُوا فِيكُمْ فَيَسْأَلُهُمْ وَهُوَ أَعْلَمُ بِكُمْ: كَيْفَ تَرَكْتُمْ عِبَادِي؟ فَيَقُولُونَ: أَتَيْنَاهُمْ وَهُمْ يُصَلُّونَ، وَتَرَكْنَاهُمْ وَهُمْ يُصَلُّون»(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 ﷺ said,«مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا وَقَدْ وُكِّلَ بِهِ قَرِينُهُ مِنَ الْجِنِّ وَقَرِينُهُ مِنَ الْمَلَائِكَة»(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,«وَإِيَّايَ، وَلَكِنَّ اللهَ أَعَانَنِي عَلَيْهِ، فَلَا يَأْمُرُنِي إِلَّا بِخَيْر»(And I too, except that Allah has helped me against him, so he only orders me to do good.) Muslim collected this Hadith.

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,إِنَّ اللَّهَ لاَ يُغَيِّرُ مَا بِقَوْمٍ حَتَّى يُغَيِّرُواْ مَا بِأَنفُسِهِمْ(Verily, Allah will not change the (good) condition of a people as long as they do not change their state (of goodness) themselves.)

Ma'arif al-Qur'an

Mufti Muhammad Shafi

سَوَاءٌ مِّنكُم مَّنْ أَسَرَّ‌ الْقَوْلَ وَمَن جَهَرَ‌ بِهِ وَمَنْ هُوَ مُسْتَخْفٍ بِاللَّيْلِ وَسَارِ‌بٌ بِالنَّهَارِ‌Alike [ for Him ] is he, from among you, who speaks quietly and he who speaks aloud, and he who hides in the night and he who walks out in the day - 10.

The expression: أَسَرَّ‌ الْقَوْلَ (speaks quietly) is a derivation from: اَسرَار (asrar) which means secret talk and: جَهَرَ (jahr) means open talk. When one talks to be heard by others, it is called jahr and what one says for his own hearing is called sirr. The word: مُسْتَخْفٍ (mustakhfin) refers to one who hides, and: سَارِ‌بٌ بِالنَّهَارِ‌ (sarib) means one who walks his way freely.

The verse means that, because of the all-encompassing knowledge of Allah Ta` ala, the one who talks quietly or secretly and the one who talks loudly and openly are both equal in His sight. He hears and knows what they say, identically and uniformly. Similarly, there is the person hiding in the darkness of the night and there is another walking freely in open daylight. Both of them are alike in terms of His knowledge and power, since He knows all inward and outward conditions of both alike and His power surrounds them both alike and just no one is outside His power and control. An elaboration of this point appears in the next verse in the following words:

Tafsir Muyassar

Ministry of Islamic Affairs, Saudi Arabia

يستوي في علمه تعالى مَن أخفى القول منكم ومَن جهر به، ويستوي عنده مَن استتر بأعماله في ظلمة الليل، ومن جهر بها في وضح النهار.

Tafsir Ibn Kathir

Hafiz Ibn Kathir

يخبر تعالى عن إحاطة علمه بجميع خلقه ، سواء منهم من أسر قوله أو جهر به ، فإنه يسمعه لا يخفى عليه شيء كما قال : ( وإن تجهر بالقول فإنه يعلم السر وأخفى ) [ طه : 7 ] وقال : ( ويعلم ما تخفون وما تعلنون ) [ النمل : 25 ] وقالت عائشة ، رضي الله عنها : سبحان الذي وسع سمعه الأصوات ، والله لقد جاءت المجادلة تشتكي زوجها إلى رسول الله - صلى الله عليه وسلم - وأنا في جنب البيت ، وإنه ليخفى علي بعض كلامها ، فأنزل الله : ( قد سمع الله قول التي تجادلك في زوجها وتشتكي إلى الله والله يسمع تحاوركما إن الله سميع بصير ) [ المجادلة : 1 ] .وقوله : ( ومن هو مستخف بالليل ) أي : مختف في قعر بيته في ظلام الليل ، ( وسارب بالنهار ) أي : ظاهر ماش في بياض النهار وضيائه ، فإن كليهما في علم الله على السواء ، كما قال تعالى : ( ألا حين يستغشون ثيابهم يعلم ما يسرون وما يعلنون ) [ هود : 5 ] وقال تعالى : ( وما تكون في شأن وما تتلو منه من قرآن ولا تعملون من عمل إلا كنا عليكم شهودا إذ تفيضون فيه وما يعزب عن ربك من مثقال ذرة في الأرض ولا في السماء ولا أصغر من ذلك ولا أكبر إلا في كتاب مبين ) [ يونس : 61 ] .

Tafsir is provided for educational reference. Paragraph breaks are added for readability — the wording of each commentary is unchanged. For religious guidance, consult a qualified scholar.