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

Of course. Here is the detailed explanation of Surah Ar-Ra’d, Verses 41 and 42 from Sayyid Abul Ala Maududi’s “Tafheem-ul-Quran”.

These verses continue the theme of Allah’s absolute authority, addressing the disbelievers’ plots and affirming the certainty of the Hereafter.

Verse 13:41 (Surah Ar-Ra’d)

Arabic Text:
أَوَلَمۡ يَرَوۡاْ أَنَّا نَأۡتِى ٱلۡأَرۡضَ نَنقُصُهَا مِنۡ أَطۡرَافِهَاۚ وَٱللَّهُ يَحۡكُمُ لَا مُعَقِّبَ لِحُكۡمِهِۦۚ وَهُوَ سَرِيعُ ٱلۡحِسَابِ

Transliteration:

A-wa lam yaraw annā na’til-arḍa nanquṣuhā min aṭrāfihā? Wallāhu yaḥkumu lā mu’aqqiba li-ḥukmih, wa huwa sarī’ul-ḥisāb.

Translation (Maududi’s Meaning):

Do they not see that We are advancing, gradually reducing the land (in their control) from its outlying borders? Allah judges, and there is none to reverse His judgment, and He is swift in reckoning.

Tafseer of Verse 13:41 by Maududi

This verse delivers a powerful, dual-layered message, combining a immediate, tangible warning with a profound metaphysical truth.

1. The Tangible Warning: The Gradual Conquest
Maududi explains that the phrase “reducing the land from its outlying borders” has a direct historical context. At the time of this revelation in Mecca, the Muslims were weak and persecuted. The disbelievers felt secure and thought they had the upper hand.

This verse warned them that a process had already begun whereby their power and territory would be gradually diminished from the edges. This was a prophecy of the following:

• The Hijrah (Migration) to Medina, which itself reduced the influence of the Quraysh.
• The subsequent battles and expeditions that would chip away at their trade routes and alliances.
• The eventual Conquest of Mecca, which would be the culmination of this “reduction,” bringing the very heart of their power under Muslim control.

2. The Metaphysical Truth: Allah’s Irreversible Sovereignty
The verse then universalizes this concept into a law of divine authority:

“Allah judges, and there is none to reverse His judgment.”

Maududi elaborates that this means:

• Allah’s decree is final and absolute. No one can change, delay, or avert it.
• The decline of one nation and the rise of another is a judgment from Allah that cannot be opposed.
• This is a law of history; when a nation becomes corrupt and rejects truth, its eventual decline and fall is a divine judgment that is inevitable.

The verse concludes by emphasizing that “He is swift in reckoning,” meaning that while the process may seem gradual to humans, in the divine scheme, the accounting and execution of judgment are swift and precise.

Verse 13:42 (Surah Ar-Ra’d)

Arabic Text:
وَقَدۡ مَكَرَ ٱلَّذِينَ مِن قَبۡلِهِمۡ فَلِلَّهِ ٱلۡمَكۡرُ جَمِيعًۭاۖ يَعۡلَمُ مَا تَكۡسِبُ كُلُّ نَفۡسٍۢۗ وَسَيَعۡلَمُ ٱلۡكُفَّٰرُ لِمَنۡ عُقۡبَى ٱلدَّارِ

Transliteration:

Wa qad makaralladhīna min qablihim falillāhil-makru jamī’ā, ya’lamu mā taksibu kullu nafs, wa sa-ya’lamul-kuffāru liman ‘uqbad-dār.

Translation (Maududi’s Meaning):

Those who lived before them also schemed; but Allah is the master of all scheming. He knows what everyone does. The deniers of the truth will soon learn who will have the ultimate abode.

Tafseer of Verse 13:42 by Maududi

This verse addresses the specific plots and schemes of the Quraysh to defeat the message of Islam and harm the Prophet (ﷺ).

1. The Futility of Scheming Against Allah
The disbelievers were actively conspiring—holding secret meetings, planning a boycott, and plotting assassinations. This verse dismisses their efforts by placing them in a historical context:

“Those who lived before them also schemed…”

Just as the previous verse connected the Prophet’s experience to earlier messengers, this one connects the opposition’s schemes to those of the past. The nations of Noah, Abraham, Moses, and others all schemed against their prophets, and their schemes came to nothing.

2. The Ultimate Schemer: Allah’s Counter-Strategy
The most powerful part of the verse is the declaration:

“…but Allah is the master of all scheming.”

Maududi explains that the word “Al-Makr” here, when attributed to Allah, does not mean deceit in a negative sense. It means the divine counter-strategy. It signifies that:

• However clever the disbelievers’ plots may be, Allah’s plan is far superior and will ultimately ensnare them in their own traps.
• He turns their own schemes into the very cause of their downfall. Their plans to destroy Islam would ultimately lead to its victory and their own defeat (as was vividly clear in the outcome of the Battle of Badr).

3. The Final Outcome is Certain
The verse ends with a definitive warning in two parts:

• “He knows what everyone does.” This is a reminder that no scheme, no secret thought, and no evil deed is hidden from Allah. Their accountability is guaranteed.
• “The deniers of the truth will soon learn who will have the ultimate abode.” This is the final, decisive answer to their arrogance. The “ultimate abode” (Uqba ad-Dar) refers to the final, everlasting home in the Hereafter. The verse declares that the disbelievers themselves will soon witness with their own eyes that the final, triumphant success belongs to the believers and to the truth they followed.

Summary of Maududi’s Tafseer for Verses 41-42:

• Verse 41: Serves as a prophecy of the Muslims’ future victory and the disbelievers’ decline, grounding it in the universal principle of Allah’s absolute and irreversible judgment.
• Verse 42: Mocks the futile schemes of the disbelievers, assuring the believers that Allah’s counter-plan is supreme and that the ultimate success in the Hereafter will definitively belong to the people of truth.

Together, these verses form a powerful conclusion to the passage, instilling confidence in the believers and delivering a final, chilling warning to those who opposed the message.

TAFSEER IBN KATHEER

Surah Ar-Ra’d (13:41)

Arabic Text:
﴿أَوَلَمْ يَرَوْا أَنَّا نَأْتِي الْأَرْضَ نَنقُصُهَا مِنْ أَطْرَافِهَا ۚ وَاللَّهُ يَحْكُمُ لَا مُعَقِّبَ لِحُكْمِهِ ۚ وَهُوَ سَرِيعُ الْحِسَابِ﴾

English Translation:
Have they not seen that We set upon the land, reducing it from its borders? And Allah decides; there is no adjuster of His decision. And He is swift in account.

Tafsir Ibn Kathir:
Punishment is by Allah, and the Messenger’s Job is only to convey the Message. Allah said to His Messenger, وَإِن مَّا نُرِيَنَّكَ (Whether We show you) O Muhammad, part of the disgrace and humiliation We have promised your enemies in this life, أَوْ نَتَوَفَّيَنَّكَ (or cause you to die) before that, فَإِنَّمَا عَلَيْكَ الْبَلَـغُ (your duty is only to convey). We have only sent you to convey to them Allah’s Message, and by doing so, you will have fulfilled the mission that was ordained on you, وَعَلَيْنَا الْحِسَابُ (and on Us is the reckoning), their reckoning and recompense is on Us. Allah said in similar Ayat, فَذَكِّرْ إِنَّمَآ أَنتَ مُذَكِّرٌ – لَّسْتَ عَلَيْهِم بِمُسَيْطِرٍ – إِلاَّ مَن تَوَلَّى وَكَفَرَ – فَيْعَذِّبُهُ اللَّهُ الْعَذَابَ الاٌّكْبَرَ – إِنَّ إِلَيْنَآ إِيَابَهُمْ – ثُمَّ إِنَّ عَلَيْنَا حِسَابَهُمْ (So remind them – you are only one who reminds. You are not a dictator over them – Save the one who turns away and disbelieves. Then Allah will punish him with the greatest punishment. Verily, to Us will be their return, Then verily, for Us will be their reckoning.) [88:21-26]. Allah said next, أَوَلَمْ يَرَوْاْ أَنَّا نَأْتِى الاٌّرْضَ نَنقُصُهَا مِنْ أَطْرَافِهَا (See they not that We gradually reduce the land from its outlying borders.) Ibn `Abbas commented, “See they not that We are granting land after land to Muhammad ﷺ.” Al-Hasan and Ad-Dahhak commented that this Ayah refers to Muslims gaining the upper hand over idolators, just as Allah said in another Ayah, وَلَقَدْ أَهْلَكْنَا مَا حَوْلَكُمْ مِّنَ الْقُرَى (And indeed We have destroyed towns round about you.) [46:27]. 12

Surah Ar-Ra’d (13:42)

Arabic Text:
﴿وَقَدْ مَكَرَ الَّذِينَ مِن قَبْلِهِمْ فَلِلَّهِ الْمَكْرُ جَمِيعًا ۖ يَعْلَمُ مَا تَكْسِبُ كُلُّ نَفْسٍ ۗ وَسَيَعْلَمُ الْكُفَّارُ لِمَنْ عُقْبَى الدَّارِ﴾

English Translation:
And those before them had plotted, but to Allah belongs the plan entirely. He knows what every soul earns, and the disbelievers will know for whom is the final home.

Tafsir Ibn Kathir:
The Disbelievers plot, but the Believers gain the Good End Allah says, وَقَدْ مَكَرَ الَّذِينَ مِن قَبْلِهِمْ ( And verily, those before them did devise plots, ) against their Messengers, they wanted to expel them from their land, but Allah devised plots against the disbelievers and gave the good end to those who fear Him. Allah said in other Ayat, وَإِذْ يَمْكُرُ بِكَ الَّذِينَ كَفَرُواْ لِيُثْبِتُوكَ أَوْ يَقْتُلُوكَ أَوْ يُخْرِجُوكَ وَيَمْكُرُونَ وَيَمْكُرُ اللَّهُ وَاللَّهُ خَيْرُ الْمَـكِرِينَ ( And (remember ) when the disbelievers plotted against you to imprison you, or to kill you, or to get you out; they were plotting and Allah too was plotting; and Allah is the Best of those who plot.) 8:30, and, وَمَكَرُواْ مَكْراً وَمَكَرْنَا مَكْراً وَهُمْ لاَ يَشْعُرُونَ – فَانظُرْ كَيْفَ كَانَ عَـقِبَةُ مَكْرِهِمْ أَنَّا دَمَّرْنَـهُمْ وَقَوْمَهُمْ أَجْمَعِينَ ( So they plotted a plot, and We planned a plan, while they perceived not. Then see how was the end of their plot! Verily, We destroyed them and their nation, all together. ) 27:50,51 Allah said next, يَعْلَمُ مَا تَكْسِبُ كُلُّ نَفْسٍ ( He knows what every person earns, ) meaning, He alone knows all secrets and concealed thoughts and will reckon each person according to his work, ( وَسَيَعْلَمُ الْكَـفِرُ and the Kafir ( disbeliever ) will know الْكُفَّـرُ or the Kuffar ( disbelievers ) according to another way of reciting, لِمَنْ عُقْبَى الدَّارِ ( who gets the good end. ) who will earn the ultimate and final victory, they or the followers of the Messengers. Indeed, the followers of the Messengers will earn the good end in this life and the Hereafter, all thanks and praise is due to Allah. 13

COMPARISONS

Surah Ar-Ra’d (13:33)

Tafsir al-Jalalayn:

Arabic Text:
{أَفَمَنْ هُوَ قَآئِمٌ عَلَىٰ كُلِّ نَفْسٍ بِمَا كَسَبَتْ وَجَعَلُواْ لِلَّهِ شُرَكَآءَ قُلْ سَمُّوهُمْ أَمْ تُنَبِّئُونَهُ بِمَا لاَ يَعْلَمُ فِي ٱلأَرْضِ أَم بِظَاهِرٍ مِّنَ ٱلْقَوْلِ بَلْ زُيِّنَ لِلَّذِينَ كَفَرُواْ مَكْرُهُمْ وَصُدُّواْ عَنِ ٱلسَّبِيلِ وَمَن يُضْلِلِ ٱللَّهُ فَمَا لَهُ مِنْ هَادٍ}

English Translation:
Is He Who stands watches over every soul what it has earned? what it has done of good or evil — and this is God — like the idols who are not so? No! This response is suggested by the following words Yet they ascribe to God associates. Say ‘Name them! for Him who are they? Or will you inform Him will you inform God of something that is of an associate which He does not know in the earth? an interrogative of disavowal; in other words He has no associate for if He did He would know him — exalted be He above such a thing. Or is it — nay — you call them associates merely a manner of speaking?’ that is it is merely on the basis of false conjecture without any truth in it. Nay but their scheming their unbelief has been adorned for those who disbelieve and they have been barred from the way from the path of guidance; and whomever God sends astray for him there is no guide.

Tafsir Commentary:
Is He Who stands watches over every soul what it has earned? what it has done of good or evil — and this is God — like the idols who are not so? No! This response is suggested by the following words Yet they ascribe to God associates. Say ‘Name them! for Him who are they? Or will you inform Him will you inform God of something that is of an associate which He does not know in the earth? an interrogative of disavowal; in other words He has no associate for if He did He would know him — exalted be He above such a thing. Or is it — nay — you call them associates merely a manner of speaking?’ that is it is merely on the basis of false conjecture without any truth in it. Nay but their scheming their unbelief has been adorned for those who disbelieve and they have been barred from the way from the path of guidance; and whomever God sends astray for him there is no guide.

Comparison with Previous Tafsirs

Tafsir al-Jalalayn, authored by Jalal al-Din al-Mahalli and Jalal al-Din al-Suyuti, is known for its concise and straightforward style, focusing on linguistic clarity and essential meanings without extensive narrations or cross-references. Here’s how it compares to the previously provided tafsirs for Surah Ar-Ra’d (13:33):

• With Tafsir al-Tabari: Al-Tabari’s tafsir is more expansive and scholarly, incorporating multiple narrations (e.g., from Qatadah, Ibn Abbas, and ad-Dahhak) to explain God’s role as an eternal maintainer and preserver of sustenance and deeds, contrasting Him sharply with perishable idols. It delves into grammatical omissions (e.g., implied comparisons) and poetic analogies for clarity. In contrast, Jalalayn is much briefer, merging the explanation into a fluid narrative without chains of transmission. Both emphasize God’s omniscience and the absurdity of partners (shuraka’), but Jalalayn treats “name them” and “inform Him” as rhetorical disavowals based on false conjecture, while al-Tabari explores them through interpretive traditions and stresses the lie in naming false gods.
• With Tafsir Ibn Kathir: Ibn Kathir provides a detailed theological breakdown, citing numerous supporting verses (e.g., 10:61, 6:59) to underscore Allah’s comprehensive knowledge and guardianship over souls. It interprets “plotting” (makr) as misguidance propagated by disbelievers and includes explanations from Mujahid and Qatadah. Jalalayn shares the core idea of no similarity between Allah and idols, and both see “scheming” as adorned unbelief leading to being barred from the path. However, Jalalayn is succinct, avoiding extensive Quranic cross-references, and equates “scheming” directly to kufr (unbelief), whereas Ibn Kathir expands on it as active propagation and hindrance, with warnings of divine misguidance.
• With Tafheem-ul-Quran (by Maududi): Tafheem focuses on the audacity of shirk (polytheism) given Allah’s all-encompassing knowledge, labeling it as “fraud” with three reasons (empty names, ignorance, deception for worldly gain). It includes footnotes for deeper notes. Jalalayn aligns on the rhetorical challenge to “name them” as baseless and the adornment of plotting, but it’s less moralistic and philosophical, sticking to direct exegesis without modern applications or fraud analogies. Tafheem is more interpretive for contemporary readers, while Jalalayn remains classical and literal.

Overall, all tafsirs agree on the verse’s rejection of polytheism, Allah’s unique oversight, and the inevitability of divine guidance/misguidance. Jalalayn stands out for its brevity (often called a “summary tafsir”), making it accessible, whereas the others are more elaborate with hadith, linguistics, or thematic depth. Differences arise mainly in length, supporting evidence, and emphasis: Jalalayn prioritizes quick understanding, al-Tabari historical interpretations, Ibn Kathir Quranic interconnections, and Tafheem rational critique of shirk. 1

These verses remind Muslims to respect all prophets while upholding the finality of Prophet Muhammad’s ﷺ message. They also warn against sectarian strife, urging unity based on clear divine signs rather than human disagreements.

Arabic Text (Quran 2:252-253):

252: تِلْكَ ءَايَـٰتُ ٱللَّهِ نَتْلُوهَا عَلَيْكَ بِٱلْحَقِّ ۚ وَإِنَّكَ لَمِنَ ٱلْمُرْسَلِينَ
253: تِلْكَ ٱلرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ ۘ مِّنْهُم مَّن كَلَّمَ ٱللَّهُ ۖ وَرَفَعَ بَعْضَهُمْ دَرَجَـٰتٍ ۚ وَءَاتَيْنَا عِيسَى ٱبْنَ مَرْيَمَ ٱلْبَيِّنَـٰتِ وَأَيَّدْنَـٰهُ بِرُوحِ ٱلْقُدُسِ ۗ وَلَوْ شَآءَ ٱللَّهُ مَا ٱقْتَتَلَ ٱلَّذِينَ مِنۢ بَعْدِهِم مِّنۢ بَعْدِ مَا جَآءَتْهُمُ ٱلْبَيِّنَـٰتُ وَلَـٰكِنِ ٱخْتَلَفُوا۟ فَمِنْهُم مَّنْ ءَامَنَ وَمِنْهُم مَّن كَفَرَ ۚ وَلَوْ شَآءَ ٱللَّهُ مَا ٱقْتَتَلُوا۟ وَلَـٰكِنَّ ٱللَّهَ يَفْعَلُ مَا يُرِيدُ

Translation (Adapted from Maududi’s Tafheem):

252: These are the revelations of Allah which We recite to you in truth, and indeed you are one of the messengers.
253: Among these messengers, We have exalted some above others. To some Allah spoke directly, and some He raised in ranks. And We gave Jesus, son of Mary, clear signs and supported him with the Holy Spirit. Had Allah willed, those who came after them would not have fought one another after clear signs had come to them. But they differed among themselves: some believed, and some disbelieved. Had Allah willed, they would not have fought, but Allah does what He wills.

Tafseer (Summary from Tafheem-ul-Quran):

Verse 252:

This verse concludes the previous narrative about the Israelites and Prophet David, emphasizing that the stories told are not folklore but divine truths revealed to Prophet Muhammad (peace be upon him). It reaffirms his status as a genuine messenger of Allah, entrusted with conveying these truths to humanity.

Verse 253:

1. Hierarchy Among Prophets:
   Allah has granted different ranks to His messengers based on divine wisdom. Examples include:
   · Prophets directly spoken to by Allah (e.g., Moses).
   · Prophets elevated in status (e.g., Muhammad ﷺ, who was given the Quran and brought the final message).
   · Jesus (Isa) was given clear miracles (e.g., healing the blind, raising the dead) and supported by the Holy Spirit (Angel Gabriel).
2. Human Disputes After Prophets:
   Allah explains that conflicts among followers of prophets (like Christians and Jews) arose not due to Allah’s will but because of human choices. After receiving clear guidance, some believed while others rejected it, leading to divisions and wars. Allah permits such trials to test humanity.
3. Divine Wisdom:
   The verse ends by underscoring Allah’s absolute will: He could have forced unity, but He allows free will to manifest. This reflects the Quranic theme that truth and falsehood must be distinguished through human choice.

Key Lessons from Maududi’s Tafheem:

· Prophethood is a unified chain: All messengers preached the same core message of Tawheed (monotheism).
· Differences in rank are divine decisions, not reasons for rivalry among believers.
· Miracles and signs were given to prophets as proofs suited to their eras.
· Human conflict stems from rejecting truth, not from Allah’s desire for discord.
· Free will is central to faith: Allah guides, but humans must choose belief over disbelief.

Relevance to Modern Readers:

These verses remind Muslims to respect all prophets while upholding the finality of Prophet Muhammad’s ﷺ message. They also warn against sectarian strife, urging unity based on clear divine signs rather than human disagreements.

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Context from Tafheem: This brief but powerful section concludes the sustained historical and theological argument against the obstinacy of the Children of Israel. It shifts from recounting their past failures to stating an eternal, objective truth about the Quran and its inevitable impact, while also warning against a final, desperate form of corruption: seeking magic instead of guidance.

سورة البقرة (Surah Al-Baqarah)

آية 99

القرآن: وَلَقَدْ أَنزَلْنَا إِلَيْكَ آيَاتٍ بَيِّنَاتٍ ۖ وَمَا يَكْفُرُ بِهَا إِلَّا الْفَاسِقُونَ
Translation: And We have certainly sent down to you clear verses, and no one denies them except the defiantly disobedient.

Explanation (Tafheemul Quran):
Maududi explains that this is a pivotal, declarative statement addressing the Prophet Muhammad (ﷺ) and, through him, the believers.

· “Clear Verses”: Refers to the Quranic revelations themselves, which are self-evident in their truth, wisdom, and miraculous nature. Their clarity leaves no room for honest doubt.
· The Only Deniers: Therefore, denial of these clear signs is not an intellectual stance but a moral one. Only “the defiantly disobedient” (al-Fasiqun) reject them. Fisq (disobedience) here implies willfully stepping outside the bounds of truth and righteousness. This categorically places those who reject the Quran, despite its clarity, in the category of moral transgressors, not sincere skeptics.

آية 100

القرآن: أَوَكُلَّمَا عَاهَدُوا عَهْدًا نَّبَذَهُ فَرِيقٌ مِّنْهُم ۚ بَلْ أَكْثَرُهُمْ لَا يُؤْمِنُونَ
Translation: Is it not [true] that every time they took a covenant, a party of them threw it away? But, [in fact], most of them do not believe.
Explanation: Returning briefly to the Israelites’ pattern, this verse summarizes their historical character as covenant-breakers. Maududi notes that this is not just about past covenants but includes their current breach: the covenant inherent in their own scriptures to believe in the final Prophet. The conclusion is damning: “most of them do not believe.” Their disbelief is the norm, not the exception, stemming from this ingrained trait.

آية 101

القرآن: وَلَمَّا جَاءَهُمْ رَسُولٌ مِّنْ عِندِ اللَّهِ مُصَدِّقٌ لِّمَا مَعَهُمْ نَبَذَ فَرِيقٌ مِّنَ الَّذِينَ أُوتُوا الْكِتَابَ كِتَابَ اللَّهِ وَرَاءَ ظُهُورِهِمْ كَأَنَّهُمْ لَا يَعْلَمُونَ
Translation: And when a messenger from Allah came to them confirming that which was with them, a party of those who had been given the Scripture threw the Scripture of Allah behind their backs as if they did not know [what it contained].
Explanation:
This verse vividly captures the essence of their betrayal regarding Prophet Muhammad (ﷺ).

· The Messenger Confirms Their Book: The coming of Muhammad (ﷺ) was the fulfillment of the prophecies within their own Torah.
· The Act of Rejection: Instead of embracing him, a party of their scholars “threw the Scripture of Allah behind their backs.” Maududi explains this as a metaphor for willful abandonment. They consciously disregarded the very truths in their own book that testified to the Prophet’s truthfulness.
· The Pretense: They acted “as if they did not know”—a pretense of ignorance that was utterly false, as their own knowledge condemned them. This highlights the depth of their dishonesty.

آية 102

القرآن: وَاتَّبَعُوا مَا تَتْلُو الشَّيَاطِينُ عَلَىٰ مُلْكِ سُلَيْمَانَ ۖ وَمَا كَفَرَ سُلَيْمَانُ وَلَٰكِنَّ الشَّيَاطِينَ كَفَرُوا يُعَلِّمُونَ النَّاسَ السِّحْرَ وَمَا أُنزِلَ عَلَى الْمَلَكَيْنِ بِبَابِلَ هَارُوتَ وَمَارُوتَ ۚ وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّىٰ يَقُولَا إِنَّمَا نَحْنُ فِتْنَةٌ فَلَا تَكْفُرْ ۖ فَيَتَعَلَّمُونَ مِنْهُمَا مَا يُفَرِّقُونَ بِهِ بَيْنَ الْمَرْءِ وَزَوْجِهِ ۚ وَمَا هُم بِضَارِّينَ بِهِ مِنْ أَحَدٍ إِلَّا بِإِذْنِ اللَّهِ ۚ وَيَتَعَلَّمُونَ مَا يَضُرُّهُمْ وَلَا يَنفَعُهُمْ ۚ وَلَقَدْ عَلِمُوا لَمَنِ اشْتَرَاهُ مَا لَهُ فِي الْآخِرَةِ مِنْ خَلَاقٍ ۚ وَلَبِئْسَ مَا شَرَوْا بِهِ أَنفُسَهُمْ ۚ لَوْ كَانُوا يَعْلَمُونَ
Translation: And they followed what the devils had recited during the reign of Solomon. It was not Solomon who disbelieved, but the devils disbelieved, teaching people magic and that which was revealed to the two angels at Babylon, Harut and Marut. But they do not teach anyone unless they say, “We are a trial, so do not disbelieve.” And they learn from them that by which they cause separation between a man and his wife. But they do not harm anyone through it except by permission of Allah. And they learn what harms them and does not benefit them. But they certainly knew that whoever purchased it (magic) would have no share in the Hereafter. And wretched is that for which they sold themselves, if they only knew.

Explanation (Tafheemul Quran):
Maududi delves deeply into this complex verse, explaining it as an exposure of a final, corrupt avenue they pursued.

· Clearing Prophet Solomon: The verse begins by absolving Prophet Solomon of any involvement in magic. The corruption came from “the devils”—rebellious humans or jinn—who attributed magic to his reign to give it legitimacy.
· The Source of Corrupt Knowledge: This magic is linked to “that which was revealed to the two angels at Babylon, Harut and Marut.” Maududi explains this as a test from God. These two angels were sent to teach people the difference between magic and true miracle, warning as they taught: “We are a trial, so do not disbelieve.” Their purpose was to distinguish those who would seek harmful sorcery from those who would seek refuge in God.
· The Evil Application: The Jewish tribes, instead of heeding the warning, learned from this knowledge specifically to cause harm—most vilely, “to cause separation between a man and his wife.” This highlights the malicious use they put such “knowledge” to, targeting the most sacred of social bonds.
· The Ultimate Futility and Loss:
· Magic has no real power except by God’s permissive will as a test.
· It is knowledge that harms and does not benefit.
· They knew that engaging in it forfeited any share in the Hereafter.
· Yet, they chose it, making another “wretched” trade of their souls. This represents the culmination of their deviation: abandoning prophetic guidance for sorcery.

آية 103

القرآن: وَلَوْ أَنَّهُمْ آمَنُوا وَاتَّقَوْا لَمَثُوبَةٌ مِّنْ عِندِ اللَّهِ خَيْرٌ ۖ لَّوْ كَانُوا يَعْلَمُونَ
Translation: And if they had believed and feared Allah, then a reward from Allah would have been better, if they only knew.
Explanation: This verse serves as the poignant conclusion to the entire discourse from verse 40 onward. It presents the stark alternative they foolishly rejected.

· The Path Not Taken: “If they had believed and feared Allah (wa-ittaqaw)…” This is the essence of what was demanded of them: true faith coupled with God-consciousness (Taqwa).
· The Lost Reward: The consequence of that path would have been “a reward from Allah”—better than any worldly gain, power, or magic they pursued.
· The Final Lament: The phrase “if they only knew” echoes with regret. It underscores that their choices were born of spiritual ignorance. Had they possessed true insight, they would have seen that the path of belief and piety leads to the only true and lasting good.

Summary from Tafheemul Quran Perspective (Verses 99-103):

This concluding segment, per Maududi, drives home the final lessons:

1. Clarity of the Proof: The Quran’s verses are unequivocally clear. Their rejection is therefore an act of willful transgression (Fisq), not intellectual confusion.
2. The Pattern is Consistent: Their historical habit of covenant-breaking manifested in their ultimate betrayal: discarding their own scripture to avoid acknowledging the final Prophet.
3. The Depth of Deviation: Their spiritual decline reached its nadir when they forsook divine guidance for the malicious practice of magic, knowingly choosing what harms their eternal soul.
4. The Tragedy of the Choice: The entire tragic history boils down to a single, foolish trade: they exchanged the immense, divine reward for belief and piety for the worthless pursuits of tribal pride, worldly gain, and corrupt power. The final verse stands as an eternal reminder of this catastrophic miscalculation.

This narrative is the first of the four great stories in the Surah and addresses core themes of faith under persecution, divine protection, and the reality of resurrection.

Arabic Text (Verses 18:9-26)

أَمْ حَسِبْتَ أَنَّ أَصْحَابَ الْكَهْفِ وَالرَّقِيمِ كَانُوا مِنْ آيَاتِنَا عَجَبًا
إِذْ أَوَى الْفِتْيَةُ إِلَى الْكَهْفِ فَقَالُوا رَبَّنَا آتِنَا مِن لَّدُنكَ رَحْمَةً وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدًا
فَضَرَبْنَا عَلَىٰ آذَانِهِمْ فِي الْكَهْفِ سِنِينَ عَدَدًا
ثُمَّ بَعَثْنَاهُمْ لِنَعْلَمَ أَيُّ الْحِزْبَيْنِ أَحْصَىٰ لِمَا لَبِثُوا أَمَدًا
نَّحْنُ نَقُصُّ عَلَيْكَ نَبَأَهُم بِالْحَقِّ ۚ إِنَّهُمْ فِتْيَةٌ آمَنُوا بِرَبِّهِمْ وَزِدْنَاهُمْ هُدًى
وَرَبَطْنَا عَلَىٰ قُلُوبِهِمْ إِذْ قَامُوا فَقَالُوا رَبُّنَا رَبُّ السَّمَاوَاتِ وَالْأَرْضِ لَن نَّدْعُوَ مِن دُونِهِ إِلَٰهًا ۖ لَقَدْ قُلْنَا إِذًا شَطَطًا
هَٰؤُلَاءِ قَوْمُنَا اتَّخَذُوا مِن دُونِهِ آلِهَةً ۖ لَّوْلَا يَأْتُونَ عَلَيْهِم بِسُلْطَانٍ بَيِّنٍ ۖ فَمَنْ أَظْلَمُ مِمَّنِ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا
وَإِذِ اعْتَزَلْتُمُوهُمْ وَمَا يَعْبُدُونَ إِلَّا اللَّهَ فَأْوُوا إِلَى الْكَهْفِ يَنشُرْ لَكُمْ رَبُّكُم مِّن رَّحْمَتِهِ وَيُهَيِّئْ لَكُم مِّنْ أَمْرِكُم مِّرْفَقًا
وَتَرَى الشَّمْسَ إِذَا طَلَعَت تَّزَاوَرُ عَن كَهْفِهِمْ ذَاتَ الْيَمِينِ وَإِذَا غَرَبَت تَّقْرِضُهُمْ ذَاتَ الشِّمَالِ وَهُمْ فِي فَجْوَةٍ مِّنْهُ ۚ ذَٰلِكَ مِنْ آيَاتِ اللَّهِ ۗ مَن يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ ۖ وَمَن يُضْلِلْ فَلَن تَجِدَ لَهُ وَلِيًّا مُّرْشِدًا
وَتَحْسَبُهُمْ أَيْقَاظًا وَهُمْ رُقُودٌ ۚ وَنُقَلِّبُهُمْ ذَاتَ الْيَمِينِ وَذَاتَ الشِّمَالِ ۖ وَكَلْبُهُم بَاسِطٌ ذِرَاعَيْهِ بِالْوَصِيدِ ۚ لَوِ اطَّلَعْتَ عَلَيْهِمْ لَوَلَّيْتَ مِنْهُمْ فِرَارًا وَلَمُلِئْتَ مِنْهُمْ رُعْبًا
وَكَذَٰلِكَ بَعَثْنَاهُمْ لِيَتَسَاءَلُوا بَيْنَهُمْ ۚ قَالَ قَائِلٌ مِّنْهُمْ كَمْ لَبِثْتُمْ ۖ قَالُوا لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍ ۚ قَالُوا رَبُّكُمْ أَعْلَمُ بِمَا لَبِثْتُمْ فَابْعَثُوا أَحَدَكُم بِوَرِقِكُمْ هَٰذِهِ إِلَى الْمَدِينَةِ فَلْيَنظُرْ أَيُّهَا أَزْكَىٰ طَعَامًا فَلْيَأْتِكُم بِرِزْقٍ مِّنْهُ وَلْيَتَلَطَّفْ وَلَا يُشْعِرَنَّ بِكُمْ أَحَدًا
إِنَّهُمْ إِن يَظْهَرُوا عَلَيْكُمْ يَرْجُمُوكُمْ أَوْ يُعِيدُوكُمْ فِي مِلَّتِهِمْ وَلَن تُفْلِحُوا إِذًا أَبَدًا
وَكَذَٰلِكَ أَعْثَرْنَا عَلَيْهِمْ لِيَعْلَمُوا أَنَّ وَعْدَ اللَّهِ حَقٌّ وَأَنَّ السَّاعَةَ لَا رَيْبَ فِيهَا إِذْ يَتَنَازَعُونَ بَيْنَهُمْ أَمْرَهُمْ ۖ فَقَالُوا ابْنُوا عَلَيْهِم بُنْيَانًا ۖ رَّبُّهُمْ أَعْلَمُ بِهِمْ ۚ قَالَ الَّذِينَ غَلَبُوا عَلَىٰ أَمْرِهِمْ لَنَتَّخِذَنَّ عَلَيْهِم مَّسْجِدًا
سَيَقُولُونَ ثَلَاثَةٌ رَّابِعُهُمْ كَلْبُهُمْ وَيَقُولُونَ خَمْسَةٌ سَادِسُهُمْ كَلْبُهُمْ رَجْمًا بِالْغَيْبِ ۖ وَيَقُولُونَ سَبْعَةٌ وَثَامِنُهُمْ كَلْبُهُمْ ۚ قُل رَّبِّي أَعْلَمُ بِعِدَّتِهِم مَّا يَعْلَمُهُمْ إِلَّا قَلِيلٌ ۗ فَلَا تُمَارِ فِيهِمْ إِلَّا مِرَاءً ظَاهِرًا وَلَا تَسْتَفْتِ فِيهِمْ مِنْهُمْ أَحَدًا
وَلَا تَقُولَنَّ لِشَيْءٍ إِنِّي فَاعِلٌ ذَٰلِكَ غَدًا
إِلَّا أَن يَشَاءَ اللَّهُ ۚ وَاذْكُر رَّبَّكَ إِذَا نَسِيتَ وَقُلْ عَسَىٰ أَن يَهْدِيَنِ رَبِّي لِأَقْرَبَ مِنْ هَٰذَا رَشَدًا
وَلَبِثُوا فِي كَهْفِهِمْ ثَلَاثَ مِائَةٍ سِنِينَ وَازْدَادُوا تِسْعًا
قُلِ اللَّهُ أَعْلَمُ بِمَا لَبِثُوا ۖ لَهُ غَيْبُ السَّمَاوَاتِ وَالْأَرْضِ ۖ أَبْصِرْ بِهِ وَأَسْمِعْ ۗ مَا لَهُم مِّن دُونِهِ مِن وَلِيٍّ وَلَا يُشْرِكُ فِي حُكْمِهِ أَحَدًا

Translation (English – Approximate Meaning)

9. Or do you think that the Companions of the Cave and the Inscription were, among Our signs, a wonder?
10. [Mention] when the youths retreated to the cave and said, “Our Lord, grant us from Yourself mercy and prepare for us from our affair right guidance.”
11. So We cast [a cover of sleep] over their ears within the cave for a number of years.
12. Then We awakened them that We might show which of the two factions was most precise in calculating what [extent] they had remained in time.
13. It is We who relate to you, [O Muhammad], their story in truth. Indeed, they were youths who believed in their Lord, and We increased them in guidance.
14. And We made firm their hearts when they stood up and said, “Our Lord is the Lord of the heavens and the earth. Never will we invoke besides Him any deity. We would have certainly spoken, then, an excessive transgression.
15. These, our people, have taken besides Him deities. Why do they not bring for [worship of] them a clear authority? And who is more unjust than one who invents about Allah a lie?”
16. [The youths said to one another], “And when you have withdrawn from them and that which they worship other than Allah, retreat to the cave. Your Lord will spread out for you of His mercy and will prepare for you from your affair comfort.”
17. And [had you been present], you would see the sun when it rose, inclining away from their cave to the right, and when it set, passing away from them to the left, while they were [laying] within an open space thereof. That was from the signs of Allah. He whom Allah guides is the [rightly] guided, but he whom He leaves astray – never will you find for him a protecting guide.
18. And you would think them awake, while they were asleep. And We turned them to the right and to the left, while their dog stretched his forelegs at the entrance. If you had looked at them, you would have turned from them in flight and been filled by them with terror.
19. And similarly, We awakened them that they might question one another. Said a speaker from among them, “How long have you remained [here]?” They said, “We have remained a day or part of a day.” They said, “Your Lord is most knowing of how long you remained. So send one of you with this silver coin of yours to the city and let him look to which food is purest and bring you provision from it. And let him be cautious and let no one aware of you.
20. Indeed, if they come to know of you, they will stone you or return you to their religion. And never would you succeed, then – ever.”
21. And similarly, We caused them to be found that they [who found them] would know that the promise of Allah is truth and that of the Hour there is no doubt. [That was] when they disputed among themselves about their affair and [then] said, “Construct over them a structure. Their Lord is most knowing about them.” Said those who prevailed in the matter, “We will surely take [for ourselves] over them a masjid.”
22. They will say there were three, the fourth of them being their dog; and they will say there were five, the sixth of them being their dog – guessing at the unseen; and they will say there were seven, and the eighth of them was their dog. Say, [O Muhammad], “My Lord is most knowing of their number. None knows them except a few. So do not argue about them except with an obvious argument and do not inquire about them among [the speculators] from anyone.”
23. And never say of anything, “Indeed, I will do that tomorrow,”
24. Except [when adding], “If Allah wills.” And remember your Lord when you forget and say, “Perhaps my Lord will guide me to what is nearer than this to right conduct.”
25. And they remained in their cave for three hundred years and exceeded by nine.
26. Say, “Allah is most knowing of how long they remained. He has [knowledge of] the unseen [aspects] of the heavens and the earth. How Seeing is He and how Hearing! They have not besides Him any protector, and He shares not His legislation with anyone.”

Explanation & Commentary (Based on Tafheem-ul-Qan)

Verses 9-10: The Core of the Story

· The story is introduced as a momentous sign from Allah, not merely a strange tale.
· The protagonists are “الفتية” (Al-Fityah) – youths in the prime of life, who chose faith over the comforts of their pagan society.
· Their prayer is the essence of reliance: They ask for Mercy and Guidance from Allah alone.

Verses 11-12: Divine Intervention

· Allah answers their prayer by putting them into a deep, divinely-induced sleep for many years.
· Their awakening serves as a demonstration of divine knowledge versus human speculation about the duration of their stay.

Verses 13-16: The Essence of Their Faith

· The Quran stresses the truth of this narration.
· Their faith was in “the Lord of the heavens and the earth” – a comprehensive, monotheistic belief.
· They recognized the paganism of their people as baseless lies (“without clear authority”).
· Their migration (Hijrah) to the cave was an act of religious exile to preserve their faith, with trust in Allah’s mercy.

Verses 17-18: The Divine Arrangement

· The cave’s unique orientation (sunlight bypassing it) was a divine arrangement to preserve their bodies. This is a physical sign of Allah’s protection.
· The description of their sleep—appearing awake, being turned side to side to prevent decay, the dog at the entrance—emphasizes the miraculous nature of their preservation, inspiring awe.

Verses 19-20: Awakening and Caution

· Upon awakening, they are confused about time, feeling only a day had passed. This highlights the relativity of time under divine will.
· They send a companion to the city with caution, fearing persecution. This shows their realism—their miracle did not make them oblivious to worldly dangers.

Verse 21: The Purpose of Their Discovery

· The discovery of their bodies by later generations serves a universal purpose: to be a manifest proof of Allah’s power to resurrect and the certainty of the Hour.
· The dispute among the finders and the decision to build a “Masjid” (place of remembrance/worship) at the site underscores its enduring spiritual significance.

Verses 22-26: Correcting Speculation & Affirming Divine Knowledge

· The Quran dismisses speculative debates about their exact number. The key lesson is not the count, but the event itself.
· Verse 23-24 deliver a timeless, practical command: Always condition future plans with “In shā’a Allāh” (If Allah wills). This is a lesson in humility and constant remembrance of Allah’s will.
· Verse 25 gives a specific duration (309 lunar/solar year conversion) to emphasize the precision of divine knowledge versus human guesswork.
· Verse 26 is the ultimate conclusion: Only Allah has absolute knowledge of the unseen. The story is a proof of His power, hearing, and sight. He is the only true Guardian, and His command is sovereign.

Key Themes from Tafheem-ul-Qan in these Verses:

1. Faith Over Worldly Comfort: True believers may have to sacrifice social acceptance and safety for their belief.
2. Divine Protection: Allah protects those who strive for His sake in ways beyond human comprehension.
3. The Reality of Resurrection: The sleep and awakening of the youths is a physical, historical metaphor for death and resurrection, proving it is possible and real.
4. Rejection of Baseless Beliefs: The youths’ stance critiques blind tradition (“gods of our fathers”) and demands evidence for belief—a core Islamic principle.
5. The Limits of Human Knowledge vs. Divine Knowledge: The story curbs speculative theology. Details are less important than the overarching signs and lessons.
6. Practical Piety: The injunction to say “In shā’a Allāh” roots the grand narrative in daily Muslim conduct, linking supreme faith with humble speech.

This story directly addresses the Meccan disbelievers’ doubts about resurrection and prophethood, using a historical narrative they were familiar with to demonstrate Allah’s power and the ultimate truth of the Hereafter.

Context from Tafheem: This section continues the direct admonition of the Children of Israel, but intensifies its focus. It moves from their general history of disobedience to a specific pattern: their rejection and mistreatment of the prophets sent to them for their own reform. It culminates in identifying their underlying disease—an arrogant preference for their own tribal biases over divine truth, a trait they inherited from their ancestor Iblis (Satan).

سورة البقرة (Surah Al-Baqarah)

آية 87

القرآن: وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ وَقَفَّيْنَا مِن بَعْدِهِ بِالرُّسُلِ ۖ وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ وَأَيَّدْنَاهُ بِرُوحِ الْقُدُسِ ۗ أَفَكُلَّمَا جَاءَكُمْ رَسُولٌ بِمَا لَا تَهْوَىٰ أَنفُسُكُمُ اسْتَكْبَرْتُمْ فَفَرِيقًا كَذَّبْتُمْ وَفَرِيقًا تَقْتُلُونَ
Translation: And We did certainly give Moses the Scripture and followed him with the messengers. And We gave Jesus, the son of Mary, clear proofs and supported him with the Pure Spirit (Gabriel). But is it [not] that every time a messenger came to you with what your souls did not desire, you were arrogant? And a party [of messengers] you denied, and another party you killed.

Explanation (Tafheemul Quran):
Maududi explains this verse presents the ultimate indictment: their transgression was not just against the law but against the law-givers themselves—the prophets.

· Continuity of Guidance: God did not abandon them after Moses. He sent a chain (qaffayna) of prophets thereafter, culminating in Jesus, who was given clear miracles and divine support.
· The Consistent Response: Despite this, their response was consistently negative. The core reason is identified: “every time a messenger came to you with what your souls did not desire.” The prophets called them to equity, justice, and purity, challenging their tribal arrogance, class interests, and corrupt practices.
· The Result: Out of arrogance (istakbartum), they reacted by either denying the prophets or, in the ultimate crime, killing them. This historical pattern of prophet-killing (mentioned in 2:61) is reiterated as their gravest sin.

آية 88

القرآن: وَقَالُوا قُلُوبُنَا غُلْفٌ ۚ بَل لَّعَنَهُمُ اللَّهُ بِكُفْرِهِمْ فَقَلِيلًا مَّا يُؤْمِنُونَ
Translation: And they say, “Our hearts are wrapped.” (i.e., are uncircumcised / sealed). Rather, Allah has cursed them for their disbelief, so little is it that they believe.
Explanation: When confronted with the truth, they offered a foolish excuse: “Our hearts are wrapped”—meaning they are incapable of understanding or accepting. The Quran refutes this. The sealing is not a natural state but a curse from God resulting from their own persistent disbelief (kufr). Their rejection is a conscious choice, and thus genuine belief from them is rare.

آية 89

القرآن: وَلَمَّا جَاءَهُمْ كِتَابٌ مِّنْ عِندِ اللَّهِ مُصَدِّقٌ لِّمَا مَعَهُمْ وَكَانُوا مِن قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُوا فَلَمَّا جَاءَهُم مَّا عَرَفُوا كَفَرُوا بِهِ ۚ فَلَعْنَةُ اللَّهِ عَلَى الْكَافِرِينَ
Translation: And when there came to them a Book from Allah confirming that which was with them – and before they used to pray for victory against those who disbelieved – but when there came to them that which they recognized, they disbelieved in it. So the curse of Allah will be upon the disbelievers.
Explanation: Maududi highlights the profound hypocrisy of the Jewish scholars of Medina.

· The Evidence They Knew: They recognized the prophecies of the coming Prophet (Muhammad ﷺ) in their own scriptures.
· Their Prior Hope: Before his advent, they even “used to pray for victory” against the pagan Arabs using his impending arrival, saying a prophet would come with whom they would destroy the disbelievers.
· The Ultimate Betrayal: Yet, when that same Prophet came, clearly matching the descriptions they knew, they disbelieved in him because he was not from Israelite lineage. This exposed that their allegiance was to tribe, not to truth. Such willful rejection after clear knowledge invites God’s curse.

آية 90

القرآن: بِئْسَمَا اشْتَرَوْا بِهِ أَنفُسَهُمْ أَن يَكْفُرُوا بِمَا أَنزَلَ اللَّهُ بَغْيًا أَن يُنَزِّلَ اللَّهُ مِن فَضْلِهِ عَلَىٰ مَن يَشَاءُ مِنْ عِبَادِهِ ۖ فَبَاءُوا بِغَضَبٍ عَلَىٰ غَضَبٍ ۚ وَلِلْكَافِرِينَ عَذَابٌ مُّهِينٌ
Translation: How wretched is that for which they sold themselves – that they would disbelieve in what Allah has revealed, out of resentment that Allah would send down His grace upon whom He wills of His servants. So they returned with wrath upon wrath. And for the disbelievers is a humiliating punishment.
Explanation:

· The Wretched Trade: Again, the metaphor of a bankrupt trade. They “sold” their souls for the worst price: rejecting God’s revelation.
· The Root Motive – Baghyan (Resentment/Envy): The real reason for their rejection is pinpointed. It was “out of resentment that Allah would send down His grace upon whom He wills.” They believed prophethood was the exclusive right of the Israelites. That God would bestow this final, universal prophethood upon an Arab from Ishmael’s line was intolerable to their tribal chauvinism.
· Cumulative Anger: Their history of rejecting prophets had already accumulated God’s wrath. Now, by rejecting the final Prophet, they brought “wrath upon wrath.” Their punishment will be fittingly “humiliating.”

آية 91

القرآن: وَإِذَا قِيلَ لَهُمْ آمِنُوا بِمَا أَنزَلَ اللَّهُ قَالُوا نُؤْمِنُ بِمَا أُنزِلَ عَلَيْنَا وَيَكْفُرُونَ بِمَا وَرَاءَهُ وَهُوَ الْحَقُّ مُصَدِّقًا لِّمَا مَعَهُمْ ۗ قُلْ فَلِمَ تَقْتُلُونَ أَنبِيَاءَ اللَّهِ مِن قَبْلُ إِن كُنتُم مُّؤْمِنِينَ
Translation: And when it is said to them, “Believe in what Allah has revealed,” they say, “We believe only in what was revealed to us.” And they disbelieve in what came after it, while it is the truth confirming that which is with them. Say, “Then why did you kill the prophets of Allah before, if you are [indeed] believers?”
Explanation:
This verse exposes the contradiction in their claim to be true believers.

· Selective Belief: They claim to believe only in what was revealed to them (the Torah), rejecting any subsequent revelation (like the Gospel and the Quran).
· The Logical Refutation: The Quran challenges this by pointing to their own history. If they were true believers in the Torah and its God, why did they kill the very prophets God sent to them? Their actions prove their “belief” is a hollow claim of tribal possession, not sincere submission to God’s ongoing will.

آية 92

القرآن: وَلَقَدْ جَاءَكُم مُّوسَىٰ بِالْبَيِّنَاتِ ثُمَّ اتَّخَذْتُمُ الْعِجْلَ مِن بَعْدِهِ وَأَنتُمْ ظَالِمُونَ
Translation: And Moses certainly came to you with clear proofs; then you took the calf [in worship] after him, while you were wrongdoers.
Explanation: A reminder of their foundational act of betrayal immediately after receiving the greatest proof (Moses and the Torah)—the worship of the calf. This establishes that their propensity for rejecting truth in favor of their desires is not new but intrinsic to their historical pattern.

آية 93

القرآن: وَإِذْ أَخَذْنَا مِيثَاقَكُمْ وَرَفَعْنَا فَوْقَكُمُ الطُّورَ خُذُوا مَا آتَيْنَاكُم بِقُوَّةٍ وَاسْمَعُوا ۖ قَالُوا سَمِعْنَا وَعَصَيْنَا وَأُشْرِبُوا فِي قُلُوبِهِمُ الْعِجْلَ بِكُفْرِهِمْ ۚ قُلْ بِئْسَمَا يَأْمُرُكُمْ بِهِ إِيمَانُكُمْ إِن كُنتُم مُّؤْمِنِينَ
Translation: And [recall] when We took your covenant and raised over you the mount, [saying], “Take what We have given you with strength and listen.” They said [instead], “We hear and disobey.” And their hearts absorbed [the worship of] the calf because of their disbelief. Say, “How wretched is that which your faith enjoins upon you, if you should be believers.”
Explanation:
Maududi explains this as a profound insight into their inner state.

· The Covenant Under Duress: At Sinai, they were compelled to accept the covenant under the terrifying sight of the raised mountain.
· The Inner Disobedience: Their outward submission hid an inner rebellion. The Quran reveals their true sentiment: “We hear and disobey” (Sami’na wa ‘asayna). This was not a verbal statement but the attitude of their hearts.
· The Ingrained Idol: Because of this inherent disbelief, love for the calf (symbolizing base desires and materialism) became “absorbed” (ushribu) into their very hearts. Their “faith” was thus a hollow shell. The final challenge—”How wretched is that which your faith enjoins upon you”—mocks the outcome of such a “faith,” which leads only to idolatry and disobedience.

آية 94

القرآن: قُلْ إِن كَانَتْ لَكُمُ الدَّارُ الْآخِرَةُ عِندَ اللَّهِ خَالِصَةً مِّن دُونِ النَّاسِ فَتَمَنَّوُا الْمَوْتَ إِن كُنتُمْ صَادِقِينَ
Translation: Say, “If the home of the Hereafter with Allah is exclusively for you and not for [other] people, then wish for death, if you should be truthful.”
Explanation: A logical challenge to their claim of exclusive right to Paradise. If they truly believed only they were saved, they should wish for immediate death to hasten to that exclusive bliss. Their refusal to do so exposes the falsity of their claim.

آية 95

القرآن: وَلَن يَتَمَنَّوْهُ أَبَدًا بِمَا قَدَّمَتْ أَيْدِيهِمْ ۚ وَاللَّهُ عَلِيمٌ بِالظَّالِمِينَ
Translation: But they will never wish for it, ever, because of what their hands have put forth. And Allah is Knowing of the wrongdoers.
Explanation: They will never wish for death because their own conscience, burdened by their misdeeds (what their hands have put forth), testifies against them. They know the truth in their hearts. God is fully aware of their wrongdoing.

آية 96

القرآن: وَلَتَجِدَنَّهُمْ أَحْرَصَ النَّاسِ عَلَىٰ حَيَاةٍ وَمِنَ الَّذِينَ أَشْرَكُوا ۚ يَوَدُّ أَحَدُهُمْ لَوْ يُعَمَّرُ أَلْفَ سَنَةٍ وَمَا هُوَ بِمُزَحْزِحِهِ مِنَ الْعَذَابِ أَنْ يُعَمَّرَ ۚ وَاللَّهُ بَصِيرٌ بِمَا يَعْمَلُونَ
Translation: And you will surely find them the most greedy of people for life – [even] more than those who associate others with Allah. One of them wishes that he could be granted a life of a thousand years. But it would not remove him from the punishment that he should be granted a long life. And Allah is Seeing of what they do.
Explanation: Maududi notes this as a psychological observation. Their intense love for this worldly life, exceeding even that of polytheists, stems from their lack of true faith in the Hereafter and their fear of the accounting to come. Even a life of a thousand years would not save them from the punishment they have earned through their deeds. Their greed for life is a symptom of their spiritual sickness.

آية 97

القرآن: قُلْ مَن كَانَ عَدُوًّا لِّجِبْرِيلَ فَإِنَّهُ نَزَّلَهُ عَلَىٰ قَلْبِكَ بِإِذْنِ اللَّهِ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ وَهُدًى وَبُشْرَىٰ لِلْمُؤْمِنِينَ
Translation: Say, “Whoever is an enemy to Gabriel – it is [none but] he who has brought it [the Quran] down upon your heart by permission of Allah, confirming that which was before it and as guidance and good tidings for the believers.”
Explanation: This verse addresses a specific slander by some Jewish scholars who claimed that Muhammad’s (ﷺ) revelation came from an “evil angel” or that Gabriel was their enemy. The Quran refutes this:

· Gabriel is merely the agent of God’s will.
· He brought the Quran, which confirms previous scriptures, provides guidance, and gives glad tidings.
· Therefore, hostility to Gabriel is, in essence, hostility to this divine guidance itself.

آية 98

القرآن: مَن كَانَ عَدُوًّا لِّلَّهِ وَمَلَائِكَتِهِ وَرُسُلِهِ وَجِبْرِيلَ وَمِيكَالَ فَإِنَّ اللَّهَ عَدُوٌّ لِّلْكَافِرِينَ
Translation: Whoever is an enemy to Allah and His angels and His messengers and Gabriel and Michael – then indeed, Allah is an enemy to the disbelievers.
Explanation: Maududi explains this as the ultimate conclusion. Rejecting the messengers and angels of God is tantamount to declaring enmity to God Himself. By their hostility to the means of revelation (Gabriel) and the final Messenger (Muhammad ﷺ), they have placed themselves in the camp of God’s enemies. The verse ends with a solemn declaration: God, in turn, is the enemy of such disbelievers. This connects their attitude directly back to the original enemy, Iblis.

Summary from Tafheemul Quran Perspective (Verses 87-98):

This passage, according to Maududi, exposes the spiritual roots of the Jewish opposition to Prophet Muhammad (ﷺ):

1. Pattern of Prophet Rejection: Their history is one of rejecting or killing prophets whose message challenged their desires.
2. Tribal Arrogance as Idolatry: Their core sin is Baghya—resentment and arrogant tribal chauvinism that made them reject a prophet from outside their lineage, effectively making tribe an idol before God.
3. Hollow Claims of Faith: Their “belief” is exposed as a tribalist claim, contradicted by their actions (killing prophets) and their extreme greed for worldly life.
4. Inheritors of Iblis’s Arrogance: Their attitude mirrors that of Iblis, who refused to honor Adam out of arrogance regarding his origin. They refuse to honor the final Prophet out of arrogance regarding their lineage.
5. Declaration of Enmity: By rejecting the final revelation and its bearer, they have chosen a side in the cosmic struggle, making God their enemy. This concludes the sustained, logical, and historical argument against their stance, preparing the ground for the subsequent lessons for the believers.