This is a pivotal verse in the Qur’an that outlines the fundamental history of divine guidance to humanity, explaining the origin of religious differences and the ultimate purpose of sending prophets.

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Arabic Text (Verse 2:213)

كَانَ النَّاسُ أُمَّةً وَاحِدَةً فَبَعَثَ اللَّهُ النَّبِيِّينَ مُبَشِّرِينَ وَمُنذِرِينَ وَأَنزَلَ مَعَهُمُ الْكِتَابَ بِالْحَقِّ لِيَحْكُمَ بَيْنَ النَّاسِ فِيمَا اخْتَلَفُوا فِيهِ ۚ وَمَا اخْتَلَفَ فِيهِ إِلَّا الَّذِينَ أُوتُوهُ مِن بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَاتُ بَغْيًا بَيْنَهُمْ ۖ فَهَدَى اللَّهُ الَّذِينَ آمَنُوا لِمَا اخْتَلَفُوا فِيهِ مِنَ الْحَقِّ بِإِذْنِهِ ۗ وَاللَّهُ يَهْدِي مَن يَشَاءُ إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ

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Translation (English – Approximate Meaning)

“Mankind was once a single community; then Allah sent the prophets as bearers of good tidings and warners, and sent down with them the Book in truth, to judge between people concerning that in which they differed. And none differed concerning it except those who were given it, after clear proofs had come to them, out of mutual jealousy. Then Allah, by His leave, guided those who believed to the truth about which they had differed. And Allah guides whom He wills to a straight path.”

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

1. The Original Unity of Humanity:

· “كَانَ النَّاسُ أُمَّةً وَاحِدَةً” – “Mankind was once a single community.”
· Maududi explains this does not necessarily mean they all followed one organized religion. Rather, it signifies a state of unified human nature and intuitive understanding. In their initial, simple state, all humanity shared a basic, innate recognition of God’s Oneness and fundamental moral truths (this innate disposition is called Fitrah). There was no need for complex, divergent religious laws.

2. The Divine Intervention: Prophets and Books

· “فَبَعَثَ اللَّهُ النَّبِيِّينَ مُبَشِّرِينَ وَمُنذِرِينَ” – “Then Allah sent the prophets as bearers of good tidings and warners.”
· As human societies grew complex and people began to deviate from the Fitrah due to ignorance, superstition, or desire, Allah initiated His mercy. He sent prophets to reform and guide them. Their role was dual: to give glad tidings of Allah’s mercy and reward for the obedient, and to warn of His punishment for the rebellious.
· “وَأَنزَلَ مَعَهُمُ الْكِتَابَ بِالْحَقِّ” – “And sent down with them the Book in truth.”
· To support the prophets and provide a permanent, objective criterion, Allah revealed scriptures. These Books contained the absolute truth (Al-Haqq) about the reality of existence, morality, and law.

3. The Primary Purpose of Revelation:

· “لِيَحْكُمَ بَيْنَ النَّاسِ فِيمَا اخْتَلَفُوا فِيهِ” – “To judge between people concerning that in which they differed.”
· This is the core reason for sending revealed Books. When human judgment, intellect, or custom led to disputes and conflicts over truth, justice, and morality, the divine Book was sent as the final, authoritative arbitrator to settle those differences.

4. The Origin of Religious Conflict:

· “وَمَا اخْتَلَفَ فِيهِ إِلَّا الَّذِينَ أُوتُوهُ مِن بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَاتُ بَغْيًا بَيْنَهُمْ” – “And none differed concerning it except those who were given it, after clear proofs had come to them, out of mutual jealousy.”
· This is a profound diagnosis. Differences and sects did not arise due to ambiguity in the original revelation. The clear proofs (Al-Bayyinat) came first.
· Divisions arose later, among the very people who received the scripture. The cause was “Baghyan baynahum”—mutual envy, arrogance, and desire for supremacy. People corrupted the teachings out of worldly ambition, partisan spirit, or to justify their desires, leading to fabricated interpretations and sects. Maududi stresses that the corruption was not in the message but in the hearts of later followers.

5. The Final Guidance: The Qur’an

· “فَهَدَى اللَّهُ الَّذِينَ آمَنُوا لِمَا اخْتَلَفُوا فِيهِ مِنَ الْحَقِّ بِإِذْنِهِ” – “Then Allah, by His leave, guided those who believed to the truth about which they had differed.”
· After a long history of prophetic missions and subsequent corruption, Allah sent the final Prophet, Muhammad (pbuh), with the Qur’an. This final Book is the ultimate fulfillment of the process. It guides true believers back to the original, undistorted truth on all those matters (monotheism, law, morality) about which previous communities had fallen into dispute due to their own arrogance.

6. The Principle of Divine Guidance:

· “وَاللَّهُ يَهْدِي مَن يَشَاءُ إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ” – “And Allah guides whom He wills to a straight path.”
· The verse concludes by reaffirming a fundamental principle. Ultimate guidance is from Allah. He grants it to those who, in response to the clear message, sincerely seek the truth, shed arrogance (baghy), and submit to Him. The “Straight Path” is Islam—the original, uncorrupted way of life now fully restored and preserved in the Qur’an and the example of the final Prophet.

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Key Themes from Tafheem-ul-Qan in this Verse:

1. A Historical Philosophy of Religion: The verse presents a grand narrative: Human unity in basic truth → Deviation → Sending of prophets with books to arbitrate → Corruption of teachings by later followers due to arrogance → Final revelation to restore the original truth.
2. Revelation as the Arbiter: The primary social function of divine scripture is to be the supreme judge in human disputes over truth and justice, superseding human opinion.
3. Diagnosis of Sectarianism: Religious division is not a sign of intellectual vigor but a symptom of spiritual disease—envy, arrogance, and the desire for dominance (baghy).
4. The Qur’an as the Culmination: It is the final, clarifying revelation that resolves the accumulated disputes of history for those who believe.
5. Guidance is Conditional: Allah’s guidance is granted to those whose hearts are open and free from the arrogance that caused the initial differences.

This verse is essential for understanding the Islamic perspective on the history of religions and the purpose of Prophet Muhammad’s (pbuh) mission within that grand divine scheme.

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سورة البقرة (Surah Al-Baqarah)

آية 189

القرآن: يَسْأَلُونَكَ عَنِ الْأَهِلَّةِ ۖ قُلْ هِيَ مَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ ۗ وَلَيْسَ الْبِرُّ بِأَن تَأْتُوا الْبُيُوتَ مِن ظُهُورِهَا وَلَٰكِنَّ الْبِرَّ مَنِ اتَّقَىٰ ۗ وَأْتُوا الْبُيُوتَ مِنْ أَبْوَابِهَا ۚ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ
Translation: They ask you about the crescent moons. Say, “They are timekeeping signs for the people and for Hajj.” And it is not righteousness to enter houses from their backs, but righteousness is [in] one who fears Allah. And enter houses through their doors. And fear Allah that you may succeed.

Explanation (Tafheemul Quran):

Maududi explains that this verse serves a dual purpose: it provides a practical ruling while also imparting a profound spiritual lesson to correct a prevalent pre-Islamic superstition.

1. Answering the Practical Question:

· The Query: Some people asked the Prophet (ﷺ) about the purpose of the crescent moons (al-ahillah)—the visible phases of the moon that mark the beginning of each lunar month.
· The Divine Response: The answer is that they are “timekeeping signs for the people and for Hajj.”
· For the people: The lunar calendar regulates the timing of all acts of worship: the fast of Ramadan begins and ends with the sighting of the moon, as do the two Eids (al-Fitr and al-Adha). The months of Sha’ban, Dhul-Hijjah, etc., are all determined by this system.
· For Hajj: The timing of the Hajj pilgrimage is fixed in the month of Dhul-Hijjah based on the lunar calendar.

2. Correcting a Superstition and Teaching a Principle:

· The Pre-Islamic Practice: The pagan Arabs, during the state of ritual consecration for Hajj (Ihram), would not enter their houses through the door if they needed something after departing for Hajj. Considering themselves in a “sacred state,” they would tear openings in the backs of their houses to enter, believing this to be an act of piety.
· The Correction: The Quran categorically rejects this: “And it is not righteousness to enter houses from their backs.” This odd practice, though done with a religious intention, had no basis in divine law and was mere superstition.
· The General Principle: The verse then establishes a universal rule: “but righteousness is [in] one who fears Allah (ittaqa).” True piety is not found in bizarre, self-invented rituals, but in genuine God-consciousness and obedience to His actual commandments.
· The Metaphorical Command: “And enter houses through their doors.” On a literal level, it means to use the proper, intended entrance. Metaphorically, as Maududi elaborates, it means:
· For matters of life and religion, follow the correct, prescribed, and straightforward path. Do not seek complicated, invented shortcuts or detours.
· Just as a house has a door for entry, every objective in life has a proper, lawful means to achieve it. Pursue your goals through those legitimate means.
· In the context of the question about moons: do not get lost in speculative or superstitious meanings; understand them as the practical, divine signs they are meant to be.

3. The Ultimate Goal:
   The verse concludes with the overarching command: “And fear Allah that you may succeed.” Success (al-falah)—in this world and the next—is guaranteed not by hollow rituals, but by true Taqwa: following God’s clear guidance and avoiding the innovations and superstitions that He has not sanctioned.

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Core Summary from Maududi’s Tafheem:

This verse teaches several critical lessons:

1. Purpose of the Lunar Calendar: It is a divine system for regulating worship, not an object of superstitious speculation.
2. Rejection of Invented Rituals: Piety is not demonstrated through strange, self-imposed hardships or rituals that have no basis in revelation.
3. The Essence of Righteousness: True righteousness lies in God-consciousness (Taqwa), not in outward shows of austerity.
4. The Principle of the “Door”: In all affairs—spiritual and worldly—one must take the straightforward, legitimate, and prescribed path. Success comes from following divine guidance in its intended form.

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Verse 2:177 provides the operational definition of an ideal Muslim. It teaches that Islam is not a collection of fragmented rituals but an integrated system

آية 177

القرآن: لَّيْسَ الْبِرَّ أَن تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَٰكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَالْمَلَائِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ وَآتَى الْمَالَ عَلَىٰ حُبِّهِ ذَوِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّائِلِينَ وَفِي الرِّقَابِ وَأَقَامَ الصَّلَاةَ وَآتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُوا ۖ وَالصَّابِرِينَ فِي الْبَأْسَاءِ وَالضَّرَّاءِ وَحِينَ الْبَأْسِ ۗ أُولَٰئِكَ الَّذِينَ صَدَقُوا ۖ وَأُولَٰئِكَ هُمُ الْمُتَّقُونَ

Translation: Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is [in] one who believes in Allah, the Last Day, the angels, the Book, and the prophets and gives wealth, in spite of love for it, to relatives, orphans, the needy, the traveler, those who ask [for help], and for freeing slaves; [and who] establishes prayer and gives zakah; [and those who] fulfill their promise when they promise; and [those who] are patient in poverty and hardship and during battle. Those are the ones who have been true, and it is those who are the righteous.

Explanation (Tafheemul Quran):

Maududi explains that this is one of the most comprehensive and profound verses of the Quran, defining the essence of true righteousness (Al-Birr) and true piety (Taqwa). It was revealed to correct superficial understandings of faith.

1. Rejection of Mere Ritualism:
   The verse begins by negating a reduced concept of faith. It states that righteousness is not merely about turning one’s face in prayer towards the east or west (a reference to the Qiblah of the Jews, Christians, or Muslims). This dismisses the idea that faith is confined to correct ritual direction or outward form alone.
2. The Comprehensive Pillars of True Righteousness:
   True righteousness, according to Maududi’s detailed analysis, is a composite structure built on three foundational tiers:

· Tier One: Correct Belief (Iman):
It begins with genuine faith in:

1. Allah
2. The Last Day (accountability)
3. The Angels (unseen reality)
4. The Book (all divine revelation)
5. The Prophets (all without distinction)
   This is the creedal foundation.
   · Tier Two: Acts of Worship and Social Responsibility:
   This faith must manifest in action:
6. Financial Sacrifice: Giving wealth “in spite of love for it” to eight categories: relatives, orphans, the needy, the traveler, beggars, “and for freeing slaves” (which Maududi notes includes working for the liberation of people from all forms of oppression and bondage).
7. Establishing Prayer (Salah): Maintaining the spiritual connection with God.
8. Giving Zakah: Fulfilling the obligatory purifying charity.
   · Tier Three: Moral Fortitude and Character:
   The final tier involves steadfastness in character under all circumstances:
9. Fulfilling Promises: Upholding one’s covenants and word.
10. Patience (Sabr) in Three Trials:
    · In Poverty (Al-Ba’sa’): Patience in scarcity and need.
    · In Hardship (Al-Darra’): Patience in illness, suffering, and calamity.
    · During Battle (Hina Al-Ba’s): Patience and steadfastness in the struggle for truth, including armed jihad when necessary.
11. The Conclusion – The Truly Truthful and the Pious:
    The verse concludes by declaring that the people embodying these traits are:

· “Those who have been true” (alladhina sadaqu): Their faith is sincere and verified by their comprehensive actions.
· “Those who are the righteous” (al-muttaqun): They are the truly God-conscious, who have built a wall between themselves and God’s displeasure by fulfilling all these obligations. This directly connects back to the description of Al-Muttaqun in the opening verses (2:2-5) of the Surah.

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Core Summary from Maududi’s Tafheem:

Verse 2:177 provides the operational definition of an ideal Muslim. It teaches that Islam is not a collection of fragmented rituals but an integrated system where:

1. Faith, worship, and morality are inseparable.
2. Social justice and economic sacrifice are central acts of worship, equal in importance to prayer.
3. True belief is tested and proven through sacrifice, fidelity, and unwavering patience in the face of life’s severest tests—poverty, pain, and war.

This verse serves as a manifesto for the complete Islamic life, moving far beyond formalism to define righteousness as a dynamic, all-encompassing commitment to God and humanity.

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سورة البقرة (Surah Al-Baqarah)

آية 158

القرآن: إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَائِرِ اللَّهِ ۖ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلَا جُنَاحَ عَلَيْهِ أَن يَطَّوَّفَ بِهِمَا ۚ وَمَن تَطَوَّعَ خَيْرًا فَإِنَّ اللَّهَ شَاكِرٌ عَلِيمٌ
Translation: Indeed, as-Safa and al-Marwah are among the symbols of Allah. So whoever makes Hajj to the House or performs Umrah – there is no blame upon him for walking between them. And whoever volunteers good – then indeed, Allah is appreciative and Knowing.

Explanation (Tafheemul Quran):

Maududi explains that this verse, while seemingly about a specific ritual, addresses a significant psychological and historical concern for the early Muslim converts, particularly those from Mecca.

· The Symbols of Allah: The hills of as-Safa and al-Marwah (located within the Masjid al-Haram in Mecca) are designated as “among the symbols of Allah (sha’a’ir Allah).” This means they are sacred landmarks, the rites associated with which have been ordained by God.
· The Historical Dilemma: The key issue was that during the pre-Islamic period of ignorance (Jahiliyyah), the pagan Arabs had placed idols named Isaf and Na’ilah on these two hills and performed rites around them. Consequently, after embracing Islam, some of the new Muslim converts from Mecca felt a reluctance or aversion to performing the ritual walk (Sa’i) between Safa and Marwah, fearing it might be reminiscent of or contaminated by the polytheistic practices of their past.
· The Clarification and Permission: The verse resolves this doubt. It states unequivocally that for one performing Hajj or Umrah, “there is no blame upon him for walking between them.” The ritual is legitimized and purified by its Islamic intention and context. It is not the act of the pagans; it is now an act of worship following in the footsteps of Hajar (Hagar), the wife of Prophet Abraham, who ran between these hills searching for water for her infant son Ishmael. Thus, the ritual is reclaimed for monotheism.
· The Principle of Voluntary Good: The concluding part of the verse, “And whoever volunteers good – then indeed, Allah is appreciative and Knowing,” serves a dual purpose in Maududi’s explanation:

1. It encourages the performance of Sa’i and other additional acts of worship beyond the absolute obligations, assuring that God is “Appreciative (Shakir)”—He recognizes and rewards even small efforts.
2. More broadly, it reassures the believers that any good deed performed with sincerity, even if it superficially resembles a pre-Islamic practice but is now done for God’s sake, is accepted by Allah. He knows the intentions behind the actions.

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Core Summary from Maududi’s Tafheem:

This verse, situated right after the passage on patience in trials, serves a practical purpose:

1. Purification of Sacred Sites: It sanctifies the rites of Islam, cleansing them from any association with polytheism. It teaches that objects and places become symbols of faith based on divine ordinance and sincere intention, not based on their misuse by previous generations.
2. Resolving Inner Conflicts: It addresses the psychological hesitation of new converts, freeing them from unnecessary scruples and allowing them to perform the rites of Hajj and Umrah wholeheartedly.
3. Emphasis on Intention: It underscores a central Islamic principle: the value of an act is determined by its intention (Niyyah) and its conformity to divine law. When an act is commanded by God, it is pure worship.
4. Continuity with Abrahamic Legacy: It implicitly connects the Islamic pilgrimage to its origin in the actions of Hajar and Abraham, further rooting the Muslim Ummah in the monotheistic legacy.

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Arabic Text:

وَ عَلَى اللَّهِ قَصْدُ السَّبِيلِ وَ مِنْهَا جَآئِرٌۚ وَ لَوْ شَآءَ لَهَدَىكُمْ أَجْمَعِينَ

Transliteration:

Wa alallāhi qaṣdus-sabīli wa minhā jāir; wa law shāa lahadākum ajmaīn.

Translation (as per Maududi’s Urdu rendering):

“And upon Allah rests the showing of the Right Way, and there are ways that deviate. And if He had willed, He could have guided you all.”

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Explanation / Tafsir (Tafheem-ul-Quran by Syed Abul Ala Maududi):

Maududi’s explanation of this verse, which he titles “The Reality of Hidayah (Guidance)”, is profound and central to his thematic interpretation of the Quran. Here are the key points he makes:

1. The Two Key Phrases:

· “And upon Allah rests the showing of the Right Way” (وَعَلَى اللَّهِ قَصْدُ السَّبِيلِ):
· Qasd us-Sabeel means “the straight, right, and balanced path.” It refers to the clear, unambiguous way of truth, righteousness, and Islam as revealed through the Prophets.
· Maududi emphasizes that Allah’s responsibility is to show the path. He has discharged this duty fully by sending Messengers, revealing Books, endowing humans with intellect and innate nature (fitrah), and filling the universe with signs (ayat). The means of guidance are complete and accessible.
· “And there are ways that deviate” (وَمِنْهَا جَائِرٌ):
· Jā’ir means crooked, deviant, and wrongful paths. These are the multitude of ways of error, misguidance, and sin that exist in the world.
· Maududi notes that while Allah has shown the one straight path, He has also, as part of the test of human free will, allowed for the existence of deviant paths. The choice between them is left to the individual.

2. The Crucial Distinction: “Showing the Path” vs. “Forcing onto the Path”

This is the core of Maududi’s tafsir for this verse. He explains:

· Allah’s role is إبلاغ (Iblaagh – to convey clearly) and تبيين (Tabyeen – to make plain*) the guidance.
· It is not to forcibly make people believe or to remove their power of choice. Compulsion would negate the very purpose of the test of life and render accountability meaningless.

3. The Concluding Part: “And if He had willed, He could have guided you all.”

· This part, Maududi argues, is often misunderstood. Some might think it implies Allah chooses not to guide some people.
· Maududi’s Correction: The verse is highlighting Allah’s absolute power (قدرة). It means that if Allah’s will was to create a world of compelled belief (like the angels), with no freedom of choice, He certainly had the power to do so.
· But He did not will that. Instead, He willed to create a being (humanity) endowed with free will and the capacity to choose between right and wrong. Therefore, His “will” in the cosmic sense was to establish the system of trial and accountability. Within that system, guidance is provided, but not imposed.

4. The Overall Theme and Context in Surah An-Nahl:

Maududi places this verse within the larger argument of Surah An-Nahl, which extensively discusses Allah’s signs in nature and revelation. The sequence is:

1. Allah has provided countless physical and intellectual signs of His existence and majesty.
2. He has sent down clear revelation through His Messenger.
3. Therefore, the means of finding the “Straight Path” are fully available.
4. The existence of deviant paths is a test. The responsibility to choose the straight path now lies squarely with the human being, who has been given all the necessary tools and warnings.

Maududi’s Summary Message from this Verse:

“Do not blame Allah for misguidance. He has fulfilled His obligation of guidance in the most complete manner. Misguidance occurs when humans, using their own free will, turn away from the clear path He has shown and instead choose one of the many crooked paths of their own desires or of Satan. The door to guidance remains open for those who sincerely seek it.”

This explanation powerfully reinforces the Islamic concept of free will within the framework of divine omnipotence and mercy, a theme Maududi consistently highlights throughout his exegesis.

Summarization by grok

Quran Verse 16:9 (Surah An-Nahl)

Arabic Text:

وَعَلَى اللّٰهِ قَصْدُ السَّبِيلِ وَمِنْهَا جَآئِرٌ‌ۚ وَلَوْ شَآءَ لَهَدَٮٰكُمْ أَجْمَعِينَ

English Translation (from Tafheem-ul-Quran by Syed Abu-al-A’la Maududi):

It rests with Allah alone to show you the Right Way, even when there are many crooked ways. Had He so willed, He would have (perforce) guided you all aright.

Explanation/Tafseer (from Tafheem-ul-Quran by Syed Abu-al-A’la Maududi):

This contains an argument for Prophethood along with a proof of Tauhid and of Allah’s compassion and providence. The argument is this:

There are many divergent ways of thought and action open for man to choose from. Obviously all these divergent ways cannot be straight ways, because there can be only one straight way; therefore, there can be only one right theory of life which is based on that way, and only one right way of life which is based on that right theory. Thus it is clear that the choice of the right way of life is man’s most important and basic need, for its wrong choice would inevitably lead to his ruin. This is because all other things fulfill his animal needs only, but this is the greatest necessity of his life as a human being and without its fulfillment his life would be an utter failure.

Now, it cannot be expected that Allah Who made so many provisions, and on such a large scale, for the fulfillment of the animal life of man, did not make any arrangement for the fulfillment of this real and greatest necessity of man. Just as He has provided for all the necessities of his life, so He has also provided for this greatest need of his through Prophethood. If Prophethood is denied then it should be pointed out in what way Allah has fulfilled this basic need of man. Experience of centuries has shown that mankind has always blundered whenever it has chosen a way of life by itself. This is because man’s wisdom and intelligence are limited, and he cannot depend on these for the choice of the right way of life. Above all, one cannot say that Allah has made no arrangement for this basic need of man, for this will be the greatest misconception of Allah that He may make most elaborate arrangements for man’s animal life but should leave him in the lurch to search out a way for himself for the fulfillment of this most important and basic need.

Here a question arises: Why didn’t Allah will to guide all the people aright inherently when He had taken upon Himself to show the right way? It is true that Allah could have imbued man, like other creatures, with the inborn instinct and enabled him to choose the right way without conscious thought, experience or teaching. But this would have been against His will which was to create a being, having will and power and freedom to follow the right way or the wrong way, whichever he chose for himself. This is why he has been endowed with different means of knowledge and power of conscious thought, deliberation and will, and has been empowered with the authority to make use of all powers in him and all things around him. Moreover, He has placed in him and all around him such factors as might lead him to guidance or deviation. All these things would have become meaningless, had he been created righteous by birth, and he could never have attained the heights of progress, which can be achieved only by the right use of freedom. That is why Allah has chosen Prophethood for man’s guidance, and left him free to follow or reject a Prophet. This is a test by means of which Allah judges whether man accepts the guidance that is presented to him in a rational way. 10

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The Indispensability of the Prophet sas & Sunnah explained with some examples

Arabic Text:

بِالْبَيِّنَاتِ وَالزُّبُرِ ۗ وَأَنْزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ

Transliteration:

Al-bayyināti waz-zubur, wa anzalnā ilaika al-dhikra litubayyina lin-nāsi mā nuzzila ilayhim wa la’allahum yatafakkarūn.

Translation (as per Maududi’s Urdu rendering):

“(We sent them) with clear signs and scriptures; and We have sent down the Reminder (the Qur’an) to you so that you may explain clearly to people what has been sent down to them, and so that they may reflect.”

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Explanation / Tafsir (Tafheem-ul-Quran by Syed Abul Ala Maududi):

Maududi’s explanation of this verse is pivotal, as it defines the core function of Prophet Muhammad (ﷺ) and clarifies the relationship between the Quran and the Sunnah. He discusses this verse under the theme “The Prophet’s Duty of Explanation.”

1. Context: The Continuity of Prophethood

· The verse begins by referring to past prophets: “with clear signs and scriptures.” This connects the mission of Muhammad (ﷺ) to the long chain of previous messengers. Like them, he came with:
· Al-Bayyināt: Clear, manifest proofs and miracles.
· Az-Zubur: Revealed scriptures (like the Psalms, Torah, Gospel).
· This establishes that the Prophet Muhammad (ﷺ) was not an exception but the culmination of this divine institution.

2. The Primary Purpose of Revealing the Quran to the Prophet: “To Explain”

· The core of the verse: “And We have sent down the Reminder (Adh-Dhikr, i.e., the Quran) to you so that you may explain clearly to people what has been sent down to them…”
· Maududi emphasizes a crucial grammatical point: The phrase “لِتُبَيِّنَ” (litubayyina) is a verbal clause (harf al-lam + verb) which denotes the primary purpose and intent of the revelation. It is not a secondary or incidental function.
· Meaning: The Quran was not sent merely to be recited to people, but to be explained to them by the Prophet (ﷺ). The Quran is the source text; the Prophet’s life and teachings are its authorized, living interpretation.

3. What Does This “Explanation” (Tabyeen) Encompass?

Maududi elaborates that the Prophet’s duty of explanation included:

· Clarifying the Ambiguous: Explaining verses that are general, brief, or contain allegorical meanings.

· Specifying the General: Providing details for broad commandments. (Example: The Quran commands prayer; the Prophet showed how to pray).

· Elaborating on Laws: Giving practical shape and limits to legal injunctions. (Example: The Quran prohibits interest; the Prophet defined its various forms).

· Demonstrating Practical Application: The Prophet’s entire life—his actions, approvals, and character—was a living tafsir (exegesis) of the Quran. As his wife Aisha (RA) said, “His character was the Quran.”

· Providing Context and Wisdom: Explaining the reasons behind rulings and the higher objectives (Maqasid) of the Shariah.

4. The Implication: The Indispensability of the Sunnah

· From this verse, Maududi derives a fundamental Islamic principle: To understand and obey the Quran fully, one must follow the explanation and practical example provided by the Prophet (ﷺ).
· The Sunnah (the Prophet’s sayings, actions, and approvals) is therefore not separate from the Quranic revelation; it is its divinely-willed operative counterpart. Rejecting or neglecting the Sunnah is, in effect, rejecting the Quran’s own commandment for it to be explained by the Prophet.

5. The Ultimate Goal: “So that they may reflect.”

· The verse ends with the purpose behind the explanation: “…and so that they may reflect.”
· Maududi notes that a proper, clear explanation is a prerequisite for fruitful reflection. When people hear the Quran and see it enacted in the life of a perfect exemplar, it removes confusion and allows their minds and hearts to engage deeply with its message. This leads to genuine faith and understanding, not just superficial recitation.

Maududi’s Summary Message from this Verse:

“Allah did not leave the understanding of the Quran to human speculation and personal opinion. He appointed His Messenger as its official and authoritative interpreter. Therefore, the only way to be a true follower of the Quran is to adhere to the way of the Prophet (ﷺ) – his Sunnah. His life is the practical Quran, and his explanations are the key to its correct comprehension. This system ensures that guidance remains pure, unified, and accessible until the end of time.”

This tafsir by Maududi is a cornerstone in the traditional Islamic understanding of the relationship between Quran and Sunnah, and it directly addresses modernist or liberal tendencies that seek to marginalize the Prophetic tradition in favor of a supposedly “Quran-only” approach.

Compiled by grok

Verse 16:44 (Surah An-Nahl)

Arabic Text:

بِٱلْبَيِّنَـٰتِ وَٱلزُّبُرِ‌ۗ وَأَنزَلْنَآ إِلَيْكَ ٱلذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ﴿٤٤﴾

English Translation:

We raised the Messengers earlier with Clear Signs and Divine Books, and We have now sent down this Reminder upon you that you may elucidate to people the teaching that has been sent down for them, and that the people may themselves reflect. 5

Explanation (Tafseer from Tafheem-ul-Quran by Abul Ala Maududi):

This verse addresses the dispatch of earlier Messengers with clear proofs and scriptures, and the sending of the Quran to the Prophet Muhammad to clarify and explain the teachings revealed to previous nations, enabling people to reflect.

In this connection, it is worthwhile to note that this duty of making plain and explaining the teachings of the Book was to be performed by the Prophet not only by word of mouth but also practically. It was required that he should organize, under his own guidance, a Muslim community and establish it in accordance with the principles of the Book. This duty of the Prophet (peace be upon him) has been stated here especially to show the wisdom of sending a man as a Messenger, for, otherwise the Book could have been sent through the angels or could have been printed and sent directly to each man. But in this way, that purpose for which Allah in His Wisdom and Bounty and Providence designed to send the Book could not have been served. For, that purpose demanded that the Book should be brought by a perfect man, who should present it piece by piece, explain its meaning, remove the difficulties and doubts, answer objections etc. and above all, he should show towards those who rejected and opposed it that kind of attitude which is worthy of the bearer of this Book. On the other hand, he should guide those who believed in it in every aspect of life and set before them his own excellent pattern of life. Then he should train them individually and collectively on the principles of the Book; so as to make them a model society for the rest of mankind.

Let us now consider this (verse 43, connected context) from another point of view. Just as it cuts at the root of the argumentation of those who rejected the creed that a human Prophet could bring the Book, in the same way, it repudiates the view of those who plead that the Book should be accepted without any exposition of it from the Prophet. This latter view is contradictory to this verse, whatever be the position taken by its exponents. They might either be of the opinion that (a) the Prophet did not give any explanation of the Book he presented or that (b) the only acceptable thing is the Book and not any exposition thereof by the Prophet, or that (c) now the Book alone suffices us, for its exposition by the Prophet has lost its utility or that (d) now the Book alone is authentic for the exposition by the Prophet has ceased to exist, or if it does exists, it cannot be relied upon.

If they take the position (a), it will mean that the Prophet did not fulfill the purpose for which he was chosen to be the bearer of the Book: otherwise Allah could send it through an angel or directly to each person.

If they take the position (b) or (c), (God forbid) they will be accusing Allah of doing a useless thing by sending His Book through a Prophet, when He could have printed copies of the Quran and sent those directly to the people.

In case, they take the position (d), they, in fact, repudiate both the Quran and its exposition by the Prophet (peace be upon him). Then the only rational course left for them would be to accept the view of those who believe in the necessity of a new Prophet and a new revelation; whereas Allah Himself considers the exposition of the Book by the Prophet as an essential thing, and puts it forward as an argument for the necessity of a Prophet. Now if the view of those who reject tradition that the explanation of the Prophet (peace be upon him) has disappeared from the world is to be accepted, then two conclusions are inevitable; First, the Prophethood of Muhammad (peace be upon him) as a pattern for us has ceased to exist, and the only relation we have with him is the same that we have with the other former Prophets, e.g. Houd, Salih, Shuaib, etc. (peace be upon them). That is, we have only to testify that they were Prophets but we have no obligation to follow their patterns, for we have none with us. This position obviously leads to the need of a new Prophet, for it automatically refutes the doctrine of the finality of Prophethood. The second inevitable conclusion will be that a new Book is needed because in that case the Quran alone could not, according to its author, suffice. Thus in the face of this verse, there is no argument left to prove that the Quran is self sufficient to explain itself, for it itself says that there is no need of a Prophet to explain it. Thus it is absolutely necessary that a new Book must be sent down. May Allah destroy such people. In their enthusiasm to repudiate tradition, they are really cutting at the very root of Islam itself. 5

Relevant Footnote:

Footnote 40 (directly tied to verse 44’s context): Relates to the explanation of the Reminder (Quran) to elucidate teachings for reflection, emphasizing the Prophet’s role in practical application and community building. 5

Of course. Here is the detailed explanation of Surah Ar-Ra’d, Verse 40 from Sayyid Abul Ala Maududi’s “Tafheem-ul-Quran”.

This verse addresses a core concern of the Prophet Muhammad (ﷺ) and the early Muslim community regarding the apparent delay in the punishment warned about in previous verses.

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Verse 13:40 (Surah Ar-Ra’d)

Arabic Text:
وَإِن مَّا نُرِيَنَّكَ بَعۡضَ ٱلَّذِى نَعِدُهُمۡ أَوۡ نَتَوَفَّيَنَّكَ فَإِنَّمَا عَلَيۡكَ ٱلۡبَلَـٰغُ وَعَلَيۡنَا ٱلۡحِسَابُ

Transliteration:

Wa im mā nuriyannaka baʿḍalladhī naʿiduhum aw natawaffayannaka fa innamā ʿalaykal-balāghu wa ʿalaynal-ḥisāb.

Translation (Maududi’s Meaning):

And whether We let you witness [in your lifetime] the fulfillment of the punishment We have threatened them with, or whether We take you away [before that], in either case your responsibility is only to convey the Message, and it is for Us to take account.

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Tafseer (Explanation) from Tafheem-ul-Quran by Sayyid Abul Ala Maududi

Maududi explains that this verse serves a dual purpose: to console the Prophet (ﷺ) and to clearly define the roles of the Messenger and Allah.

1. The Core Concern Being Addressed

The preceding verses (31, 32, 33, etc.) had warned the disbelievers of Mecca of a severe punishment, both in this world and the next. The Prophet (ﷺ) and the believers were eagerly awaiting this punishment, expecting it to come swiftly to prove the truth of the message and bring justice.

This verse was revealed to address their anxiety and to clarify a fundamental principle: The timing of the punishment is not the Prophet’s concern; conveying the message is.

2. The Two Scenarios and the Prophet’s Single Duty

The verse presents two possibilities regarding the worldly punishment:

• Scenario 1: “Whether We let you witness… the punishment…” This means that Allah might allow the Prophet to see the punishment befall the disbelievers in his own lifetime. (This was later fulfilled in events like the Battle of Badr and the eventual Conquest of Mecca).
• Scenario 2: “Or whether We take you away [before that]…” This means that the full-scale punishment might occur after the Prophet’s death.

The Key Instruction: In both cases, the duty of the Prophet (ﷺ) remains one and the same:

“…your responsibility is only to convey the Message…”

Maududi emphasizes that the Prophet’s (ﷺ) mission was defined and limited to Al-Balagh—the clear and complete delivery of the message. He was not responsible for forcing people to believe, nor was he responsible for the timing or the execution of the punishment. His duty was purely that of a Warner (Nadhir) and a Messenger (Rasul).

3. The Division of Responsibilities

The verse establishes a clear and decisive division of labor between the Messenger and his Lord:

“…and it is for Us to take account.”

Maududi explains this as follows:

• “Upon you is the conveyance (Al-Balagh)”: This is the human, prophetic responsibility.
• “Upon Us is the reckoning (Al-Hisab)”: This is the divine, exclusive prerogative of Allah.

This means:

• Calling people to account for their acceptance or rejection of the message.
• Deciding the appropriate time for punishment.
• Executing that punishment in this world and the next.
• Delivering the final judgment on the Day of Resurrection.

All of this rests solely with Allah.

Summary of Maududi’s Tafseer in Key Points:

• Relieving the Prophet’s Anxiety: The verse consoles the Prophet (ﷺ) by telling him not to be anxious about when the punishment will come. His job is to deliver the warning; Allah’s job is to enforce it.
• Clarifying the Prophetic Mission: It sharply defines the role of a messenger. He is a conveyor, not a punisher. His success is measured by the completeness of his delivery, not by the people’s acceptance.
• A Universal Principle for the Ummah: This instruction, while directly for the Prophet (ﷺ), extends to all who call people to Allah. Their duty is to convey the truth with clarity and sincerity. The outcome, the timing of success, and the exacting of accountability are in the hands of Allah.
• A Warning to the Disbelievers: Implicitly, it warns the disbelievers that the absence of immediate punishment does not mean they are safe. The accounting will happen, whether the Prophet witnesses it or not, for it is Allah who calls to account.

In essence, Verse 13:40 is a foundational verse for understanding the methodology of Islamic propagation (Dawah). It teaches patience, focus on one’s duty, and absolute trust in Allah’s plan and timing, freeing the believer from the burden of outcomes they cannot control.

Of course. Here is the detailed explanation of Surah Ar-Ra’d, Verse 26 from Sayyid Abul Ala Maududi’s “Tafheem-ul-Quran”.

This verse addresses a core point of contention raised by the disbelievers of Mecca regarding the distribution of wealth and worldly provisions, contrasting it with the true and lasting provisions of the Hereafter.

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Verse 13:26 (Surah Ar-Ra’d)

Arabic Text:
ٱللَّهُ يَبۡسُطُ ٱلرِّزۡقَ لِمَن يَشَآءُ وَيَقۡدِرُۚ وَفَرِحُواْ بِٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَمَا ٱلۡحَيَوٰةُ ٱلدُّنۡيَا فِى ٱلۡأٓخِرَةِ إِلَّا مَتَـٰعٌۭ

Transliteration:

Allāhu yabsuṭur-rizqa liman yashā’u wa yaqdir, wa fariḥū bil-ḥayātid-dunyā, wal-ḥayātud-dunyā fil-ākhirati illā matā’.

Translation (Maududi’s Meaning):

Allah gives abundantly to whom He will and sparingly to whom He pleases. They (the disbelievers) rejoice in the life of this world, although the life of this world is but a paltry thing and a temporary provision compared with the Hereafter.

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Tafseer (Explanation) from Tafheem-ul-Quran by Sayyid Abul Ala Maududi

Maududi explains that this verse tackles the misunderstanding of the disbelievers who used their worldly wealth as an argument against the truth of Islam.

1. The Disbelievers’ Fallacious Argument & Its Refutation

The pagan elites of Mecca, such as Abu Jahl, Walid ibn Mughirah, and ‘As ibn Wa’il, were wealthy and powerful. When the Quran warned them of a coming punishment and called them to accountability before Allah, they would mockingly respond:

“Look at Muhammad and his followers! They are poor, weak, and have no status in society. If what he preaches were truly from God, wouldn’t God have blessed them with wealth and power instead of us?”

Allah’s response to this argument begins with a fundamental principle of divine wisdom:

“Allah gives abundantly to whom He will and sparingly to whom He pleases.”

Maududi elaborates that this means:

• Wealth is not a Proof of Truth: Worldly provisions (rizq) are a test from Allah, not a badge of honor or a sign of His pleasure. A person might be given abundant wealth as a test of their gratitude and how they use it, while another might be given little as a test of their patience and trust in Allah.
• It is a Temporary Decree: The distribution of wealth in this world is based on Allah’s transient wisdom for this temporary life. It has no direct correlation with a person’s status in the eternal Hereafter.

2. The Folly of Their Rejoicing

The verse then diagnoses the spiritual disease of the disbelievers:

“They rejoice in the life of this world…”

Maududi states that this “rejoicing” (farihoo) refers to their arrogance and pride in their material possessions. They were deluded into believing that their wealth and status made them superior and immune to any consequences, leading them to reject the message of the Hereafter.

3. The True Value of the Worldly Life

The verse delivers the decisive judgment on the actual worth of this worldly life in the grand scheme of things:

“…although the life of this world is but a paltry thing and a temporary provision compared with the Hereafter.”

Maududi provides a powerful explanation for the key term “Mata'” (مَتَاعٌ):

• It does not mean something utterly worthless, but rather a temporary, fleeting, and trivial enjoyment.
• He uses the analogy of a traveler on a long journey who stops for a brief rest under the shade of a tree. The shade, water, and brief respite are a “provision” (mata’) for that short stop, but they are utterly insignificant compared to the final destination and the permanent home that awaits.

Thus, the disbelievers are fools because they are boasting about and becoming arrogant over the “shade and water” of a brief rest stop, completely ignoring the eternal life that comes after it. They have mistaken the temporary testing ground for the final, everlasting abode.

Summary of Maududi’s Tafseer in Key Points:

• Refutation of a Materialistic Argument: The verse shatters the fallacy that worldly success is an indicator of truth or divine favor.
• Sovereignty of Divine Will: The distribution of wealth is entirely in Allah’s hands and is part of His transient wisdom and test for humanity.
• A Diagnosis of Arrogance: The disbelievers’ pride in their material possessions was the primary cause of their rejection of the truth.
• A Reality Check: The entire worldly life, with all its riches and pleasures, is nothing more than a fleeting, insignificant provision when placed next to the immense and eternal reality of the Hereafter.

In essence, Verse 13:26 reorients the reader’s perspective, teaching that one should never judge the truth of a message or a person’s ultimate destiny by the temporary and deceptive standards of worldly wealth. The real success is in the Hereafter.

IBN KATHEER

Surah Ar-Ra’d (13:26)

Arabic Text:
ٱللَّهُ يَبْسُطُ ٱلرِّزْقَ لِمَن يَشَآءُ وَيَقْدِرُ ۚ وَفَرِحُوا۟ بِٱلْحَيَوٰةِ ٱلدُّنْيَا وَمَا ٱلْحَيَوٰةُ ٱلدُّنْيَا فِى ٱلْءَاخِرَةِ إِلَّا مَتَٰعٌۭ

English Translation:
Allâh increases the provision for whom He wills, and straitens (it for whom He wills), and they rejoice in the life of the world, whereas the life of this world as compared with the Hereafter is but a brief passing enjoyment.

Tafsir Ibn Kathir:
Increase and Decrease in Provision is in Allah’s Hand Allah states that He alone increases the provisions for whom He wills and decreases it for whom He wills, according to His wisdom and perfect justice. So, when the disbelievers rejoice with the life of the present world that was given to them, they do not know that they are being tested and tried. Allah said in other Ayat, أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُم بِهِ مِن مَّالٍ وَبَنِينَ – نُسَارِعُ لَهُمْ فِي الْخَيْرَتِ بَل لاَّ يَشْعُرُونَ (Do they think that in wealth and children with which We enlarge them. We hasten unto them with good things. Nay, but they perceive not.)23:55-56 Allah belittled the life of the present world in comparison to what He has prepared for His believing servants in the Hereafter, وَمَا الْحَيَوةُ الدُّنْيَا فِي الاٌّخِرَةِ إِلاَّ مَتَـعٌ (whereas the life of this world compared to the Hereafter is but a brief passing enjoyment.) Allah said in other Ayat, قُلْ مَتَـعُ الدُّنْيَا قَلِيلٌ وَالاٌّخِرَةُ خَيْرٌ لِّمَنِ اتَّقَى وَلاَ تُظْلَمُونَ فَتِيلاً (Say: “Short is the enjoyment of this world. The Hereafter is (far) better for him who has Taqwa, and you shall not be dealt with unjustly even equal to the amount of a Fatila.)4:77 and, بَلْ تُؤْثِرُونَ الْحَيَةَ الدُّنْيَا – وَالاٌّخِرَةُ خَيْرٌ وَأَبْقَى (Nay, you prefer the life of this world, although the Hereafter is better and more lasting.)87:16-17 Imam Ahmad recorded that Al-Mustawrid, from Bani Fihr, said that the Messenger of Allah ﷺ said, «مَا الدُّنْيَا فِي الْآخِرَةِ إِلَّا كَمَا يَجْعَلُ أَحَدُكُمْ إصْبَعَهُ هَذِهِ فِي الْيَمِّ، فَلْيَنْظُرْ بِمَ تَرْجِع» (The life of the present world, compared to the Hereafter, is just like when one of you inserts his finger in the sea, so let him contemplate how much of it will it carry.) and he pointed with the index finger. Imam Muslim also collected this Hadith in his Sahih. In another Hadith, the Prophet passed by a dead sheep, whose ears were small, and said, «وَاللهِ لَلدُّنْيَا أَهْوَنُ عَلَى اللهِ مِنْ هَذَا عَلَى أَهْلِهِ حِينَ أَلْقَوه» (By Allah! The life of this present world is as insignificant to Allah as this sheep was to its owners when they threw it away.) 13

Of course. Here is a detailed explanation of Verse 13:32 from Surah Ar-Ra’d, drawing from Sayyid Abul Ala Maududi’s “Tafheem-ul-Quran”.

This verse is a direct continuation of the themes of rejection and divine retribution mentioned in Verse 31.

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Verse 13:32 (Surah Ar-Ra’d)

Arabic Text:
وَلَقَدِ ٱسۡتُهۡزِئَ بِرُسُلٍۢ مِّن قَبۡلِكَ فَأَمۡلَيۡتُ لِلَّذِينَ كَفَرُواْ ثُمَّ أَخَذۡتُهُمۡۖ فَكَيۡفَ كَانَ نَكِيرِ

Translation (Maududi’s Meaning):

And indeed, messengers were ridiculed before you, but I granted respite to those who disbelieved, and then I seized them. And how [terrible] was My retribution!

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Tafseer (Explanation) from Tafheem-ul-Quran by Sayyid Abul Ala Maududi

Maududi’s explanation of this verse is concise yet powerful, focusing on providing consolation to the Prophet Muhammad (ﷺ) and a severe warning to his opponents.

1. Context and Consolation for the Prophet (ﷺ)

This verse was revealed at a time when the leaders of the Quraysh in Mecca were actively mocking and ridiculing the Prophet (ﷺ) and his message. They would laugh at his teachings, make a joke of the warnings of the Hereafter, and belittle him in public.

Allah’s response is to console the Prophet by reminding him that he is not alone in this experience. This is a recurring and established pattern in human history:

“And indeed, messengers were ridiculed before you…”

Maududi explains that this statement serves a critical purpose:

• To Console: It tells the Prophet (ﷺ) that the mockery and ridicule he faces are not a sign of his failure or the weakness of his message. On the contrary, it is the standard treatment meted out to all true messengers of God, from Noah and Abraham to Moses and Jesus. This shared experience is a mark of authenticity.
• To Strengthen Resolve: It reinforces the Prophet’s resolve by showing him that his situation is part of a divine pattern, and the final outcome of that pattern is always the victory of the truth.

2. The Divine Law of Respite and Retribution

The verse then outlines a fundamental law of Allah in dealing with disbelieving nations:

“…but I granted respite to those who disbelieved, and then I seized them.”

Maududi breaks down this process into two stages:

• Stage 1: Granting Respite (Amlya): Allah does not punish the disbelievers immediately for their mockery and rejection. He gives them time, opportunities, and resources. This respite is a test and a chance for them to reflect, recognize the truth, and repent. However, the disbelievers often mistake this respite for a sign that they are invincible or that the Prophet’s warnings are empty. This only increases their arrogance and transgression.
• Stage 2: The Inevitable Seizure (Akhdh): After the period of respite, the divine punishment inevitably arrives. This “seizure” is sudden, comprehensive, and inescapable. It could manifest as a collective punishment in this world (like the floods, storms, and military defeats that befell previous nations) and is ultimately fulfilled in the punishment of the Hereafter.

3. The Rhetorical Question: A Stern Warning

The verse concludes with a powerful, rhetorical question that forces reflection:

“And how [terrible] was My retribution!” (fakayfa kāna nakīr)

Maududi explains that this is not a question seeking an answer, but a profound warning with multiple layers of meaning:

• A Reminder of History: It directs the audience to the annals of history. If the disbelievers of Mecca were to study what happened to the people of Noah, ‘Ad, Thamud, and the nations of Lot and Shu’ayb, they would find the answer to this question. The retribution was utterly devastating and complete.
• A Direct Threat: It serves as a clear and present warning to the contemporary mockers. It is as if Allah is saying, “You are treading the exact same path as those destroyed nations. Do you think your end will be any different?”
• Emphasis on the Nature of the Punishment: The word “Nakīr” implies a punishment that is not only severe but also reprehensible, horrifying, and alienating. It is a punishment that is fittingly terrible for the crime of mocking divine guidance.

Summary of Maududi’s Tafseer in Key Points:

• Historical Precedent: Mocking Allah’s messengers is a universal historical phenomenon, not a unique challenge for Prophet Muhammad (ﷺ).
• Divine Consolation: The Prophet (ﷺ) is reassured that ridicule is a sign of his message’s truth, not its falsehood.
• The Law of Allah: Allah’s way is to grant disbelievers a period of respite, which they misuse, leading to their ultimate and inevitable seizure.
• Severe Warning: The end of those who persisted in mockery and denial throughout history was catastrophically terrible, and the same fate awaits the current disbelievers if they do not desist.

In essence, Verse 13:32 is a powerful statement that places the experience of the Prophet Muhammad (ﷺ) within a grand historical and divine framework, offering him solace and delivering an unequivocal ultimatum to his opponents.

Xxxxx

Of course. Here is the Tafseer (exegesis) of Surah Ar-Ra’d, Verse 32 from Ibn Kathir.

This verse directly follows the warning at the end of verse 31 and serves as both a consolation and a stern admonition.

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Verse 13:32 (Surah Ar-Ra’d)

Arabic Text:
وَلَقَدِ ٱسۡتُهۡزِئَ بِرُسُلٍۢ مِّن قَبۡلِكَ فَأَمۡلَيۡتُ لِلَّذِينَ كَفَرُواْ ثُمَّ أَخَذۡتُهُمۡۖ فَكَيۡفَ كَانَ نَكِيرِ

Translation (Sahih International):

And certainly were messengers ridiculed before you, but I granted respite to those who disbelieved, and then I seized them, and how [terrible] was My penalty.

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Tafseer Ibn Kathir of Verse 13:32

Ibn Kathir’s commentary on this verse is direct and powerful, focusing on the historical precedent of how Allah deals with those who mock His messengers.

1. Consolation for the Prophet (ﷺ) by Historical Precedent

Ibn Kathir begins by explaining that this verse was revealed to console the Prophet Muhammad (ﷺ). The disbelievers of Quraysh, specifically their leaders and elites, were mocking him and his message. To strengthen the Prophet’s heart, Allah informs him that he is not the first messenger to face ridicule.

“And certainly were messengers ridiculed before you…”

Ibn Kathir states that this means: “O Muhammad, do not be saddened by the ridicule of your people. Indeed, this was the practice of the nations with their messengers who came before you. They were mocked in a way worse than what you are facing.”

This establishes a pattern: ridicule is not a sign of a messenger’s failure, but rather a sign that he is following in the footsteps of the true prophets of the past.

2. The Inevitable Divine Pattern: Respite then Seizure

Ibn Kathir then explains the unwavering divine law that follows such ridicule:

“…but I granted respite to those who disbelieved, and then I seized them…”

He breaks down this pattern clearly:

• “I granted respite” (Fa Amlaytu): This means Allah gives the disbelievers time. He does not punish them immediately for their mockery and disbelief. He provides them with health, sustenance, and opportunities to repent. However, as Ibn Kathir and other scholars note, when Allah grants a people respite while they are in a state of wrongdoing, it is a sign of a coming, inescapable punishment (this is based on a Hadith).
• “Then I seized them” (Thumma Akhadhtuhum): After the period of respite, the divine punishment inevitably arrives. This “seizure” is the punishment of Allah that destroys them completely. Ibn Kathir emphasizes that this is Allah’s way (Sunnatullah) that never changes.

3. The Rhetorical Question: A Reminder of Past Punishments

The verse ends with a powerful, rhetorical question that serves as the ultimate warning:

“…and how [terrible] was My penalty.” (Fakayfa kana nakir)

Ibn Kathir explains that this is not a real question but a severe threat and a stern warning to the disbelievers who were mocking the Prophet (ﷺ). It is as if Allah is saying:

“Look at the nations of the past who mocked My messengers. I gave them time, just as I am giving you time. Then I destroyed them utterly. Go and see what the result of their mockery was! See how terrible My punishment was!“

The word “Nakir” here, as Ibn Kathir implies, refers to a punishment that is severe, horrifying, and fittingly destructive for the crime of mocking the truth.

Summary of Ibn Kathir’s Tafseer in Key Points:

• Consolation through History: The Prophet (ﷺ) is comforted by knowing that all true messengers before him were also mocked.
• An Unchangeable Law: Allah’s way is to grant disbelievers a period of respite, which they misinterpret as safety, leading to their sudden and total destruction.
• A Direct Warning: The verse is a clear threat to the Quraysh, informing them that they are following the same path as the destroyed nations of the past and will meet the same fate if they do not desist.
• The Ultimate Outcome: The rhetorical question forces the audience to reflect on the terrifying historical examples of divine punishment, leaving no doubt about the consequence of their actions.

In essence, Ibn Kathir presents this verse as a powerful link in a historical chain, connecting the experience of Prophet Muhammad (ﷺ) to all previous prophets and warning his opponents that the divine law of retribution is absolute and unforgiving for those who persist in mocking the truth.

Here is a detailed explanation of Verse 13:31 from the Quran, drawing from Sayyid Abul Ala Maududi’s “Tafheem-ul-Quran” (Towards Understanding the Quran).

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Verse 13:31 (Surah Ar-Ra’d)

Arabic Text:

وَلَوۡ أَنَّ قُرۡءَانًۭا سُيِّرَتْ بِهِ ٱلۡجِبَالُ أَوۡ قُطِّعَتْ بِهِ ٱلۡأَرۡضُ أَوۡ كُلِّمَ بِهِ ٱلۡمَوۡتَىٰۗ بَل لِّلَّهِ ٱلۡأَمۡرُ جَمِيعًاۗ أَفَلَمۡ يَاْيۡـَٔسِ ٱلَّذِينَ ءَامَنُوٓاْ أَن لَّوۡ يَشَآءُ ٱللَّهُ لَهَدَى ٱلنَّاسَ جَمِيعًۭاۗ وَلَا يَزَالُ ٱلَّذِينَ كَفَرُواْ تُصِيبُهُم بِمَا صَنَعُواْ قَارِعَةٌ أَوۡ تَحُلُّ قَرِيبًۭا مِّن دَارِهِمۡ حَتَّىٰ يَأۡتِىَ وَعۡدُ ٱللَّهِۚ إِنَّ ٱللَّهَ لَا يُخۡلِفُ ٱلۡمِيعَادَ

Translation (Maududi’s Meaning):

(Even if a Qur’an were to be revealed) whereby the mountains were set in motion, or the earth were cleft, or the dead were made to speak (they still would not believe). Indeed, the command rests entirely with Allah. Have the believers not yet realized that had Allah so willed, He could have guided all mankind? As for the unbelievers, they will be smitten by a scourge in consequence of their deeds, or it will descend close to their homes, until Allah’s promise is fulfilled. Surely Allah does not go back upon His promise.

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Tafseer (Explanation) from Tafheem-ul-Quran by Sayyid Abul Ala Maududi

Maududi explains that this verse addresses a core objection of the disbelievers of Mecca and delivers a profound lesson in divine wisdom and decree.

1. The Context and the Objection (Ayat 31a):

The Meccan disbelievers would often say, “Why is Muhammad not given a sign like the earlier prophets?” They demanded spectacular miracles, such as moving mountains, splitting the earth, or bringing the dead back to life to testify to the Prophet’s truthfulness.

Allah’s Response: The verse starts by saying that even if a Quran were revealed that could perform such breathtaking miracles—making mountains move, the earth split asunder, or the dead speak—these disbelievers still would not believe. Their stubbornness was not due to a lack of evidence but due to the deep-seated pride and prejudice in their hearts. No amount of external, coercive miracles would change their inner state if they were unwilling to accept the truth.

2. The Fundamental Principle: Allah’s Absolute Command (Ayat 31b):

“Indeed, the command rests entirely with Allah.”

This is the central point of the verse. Maududi explains that guiding people to faith is not a mechanical process achieved by displaying overwhelming power. True guidance is a matter of the heart, and its keys lie entirely with Allah. He does not force belief upon people through terrifying spectacles because that would negate the very purpose of the test in this worldly life. Faith (Iman) must be accepted through free will, reflection, and a sincere heart, not through coercion.

3. A Lesson for the Believers (Ayat 31c):

“Have the believers not yet realized that had Allah so willed, He could have guided all mankind?”

Maududi states that this is a rhetorical question meant to console and instruct the believers. They should not be disheartened by the rejection of the truth by others. They must understand that if Allah had willed to compel humanity to believe, He certainly had the power to do so. But He did not will that. Instead, He willed to create a system where people are tested, and they choose their path based on reason and conscience. Therefore, the believers’ duty is only to convey the message clearly; the result is not in their hands but in Allah’s.

4. The Inevitable Consequence for Disbelievers (Ayat 31d):

“As for the unbelievers, they will be smitten by a scourge in consequence of their deeds, or it will descend close to their homes, until Allah’s promise is fulfilled.”

Maududi’s commentary highlights two forms of punishment mentioned here:

• “A scourge in consequence of their deeds”: This refers to disasters, defeats, and calamities that befall them as a direct result of their evil actions and rejection of the truth in this world.
• “Or it will descend close to their homes”: This signifies a state of constant fear, insecurity, and impending doom that hangs over them, even if a full-scale calamity hasn’t struck yet.

This punishment will continue in various forms “until Allah’s promise is fulfilled.” This “promise” refers to the final, decisive punishment, which could be their ultimate defeat in this world or, more comprehensively, the punishment in the Hereafter.

5. The Unfailing Promise of Allah:

“Surely Allah does not go back upon His promise.”

The verse ends with this emphatic declaration. It serves as a severe warning to the disbelievers and a source of comfort for the believers. The triumph of truth and the punishment for those who persistently oppose it are inevitable and bound to happen exactly as Allah has decreed. It is a law of Allah that does not change.

Summary of Maududi’s Tafseer in Key Points:

• Rejection of Demands for Coercive Miracles: External, spectacular signs cannot implant faith in unwilling hearts.
• Sovereignty of Divine Will: Guidance is a divine gift, not a human right that can be demanded by setting conditions.
• Consolation for Believers: Believers should not be disheartened by rejection; their role is to convey, not to compel.
• Inevitable Punishment: Persistent disbelief and evil actions inevitably lead to divine punishment in this world and the next.
• Divine Assurance: Allah’s promise of victory for truth and punishment for falsehood is absolute and unfailing.

TAFSEER IBN KATHEER

Of course. Here is the Tafseer (exegesis) of Surah Ar-Ra’d, Verse 31 from Ibn Kathir, presented with the Arabic verse, a translation, and his detailed commentary.

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Translation (Sahih International):

And if there was any Qur’an by which the mountains would be removed or the earth would be broken apart or the dead would be made to speak, [it would be this Qur’an], but to Allah belongs the matter entirely. Then have those who believed not accepted that had Allah willed, He would have guided all the people? And those who disbelieve do not cease to be struck, for what they have done, by calamity – or it will descend near their home – until there comes the promise of Allah. Indeed, Allah does not fail in [His] promise.

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Tafseer Ibn Kathir of Verse 13:31

Ibn Kathir’s commentary on this verse is rich with context and draws from the traditions of the early Muslims (Salaf). His explanation can be broken down into several key points:

1. The Magnitude of the Qur’an and the Stubbornness of the Disbelievers

Ibn Kathir begins by explaining the first part of the verse. The disbelievers of Mecca demanded spectacular physical miracles from the Prophet Muhammad (ﷺ), such as turning the Mount of Safa into gold or causing a spring to gush forth.

In response, Allah says that even if a Qur’an were revealed that had the power to perform the most awe-inspiring miracles they could imagine—moving mountains, splitting the earth, or making the dead speak—those stubborn disbelievers would still not believe.

• Ibn Kathir emphasizes: The Qur’an itself is the ultimate miracle, containing signs and proofs sufficient for any rational person. However, their hearts were sealed due to their arrogance and predetermined denial. He quotes a similar sentiment from Surah Al-An’am (6:25): “And if they were to see every sign, they would not believe in it.”

2. The Decree Belongs Entirely to Allah

“but to Allah belongs the matter entirely.”

Ibn Kathir explains this means that all affairs are under Allah’s control and decree. It is not for the creation to dictate terms to the Creator. If Allah had willed to compel them to believe, He would have done so. However, His wisdom decreed that people should be tested with free will, so that the believer is distinguished from the disbeliever.

3. A Lesson for the Believers and the Reality of Divine Will

“Then have those who believed not accepted that had Allah willed, He would have guided all the people?”

Ibn Kathir interprets this as a rhetorical question meant to console the Prophet (ﷺ) and the believers for the grief they felt due to the rejection by their kin and people. It is a reminder that guidance is in the Hands of Allah. The believers’ duty is to convey the message, and they should not be distressed by the disbelievers’ rejection, for it is part of Allah’s preordained plan.

4. The Inevitable Punishment for Disbelief

“And those who disbelieve do not cease to be struck, for what they have done, by calamity – or it will descend near their home…”

Ibn Kathir provides a concrete historical example for this part of the verse. He narrates that when the disbelievers of Mecca increased in their persecution of the Muslims, the Prophet (ﷺ) supplicated against them. Consequently, a period of severe drought and famine struck them, causing immense suffering. This famine was so severe that they were forced to eat bones and dead carcasses.

• “Calamity” (Qari’ah): Ibn Kathir explains this refers to a disaster or a striking punishment that befalls them directly, like the famine.
• “or it will descend near their home”: This means a punishment that looms close, creating constant fear and anticipation, even if it has not fully descended upon them yet.

5. The Fulfillment of Allah’s Promise

“…until there comes the promise of Allah. Indeed, Allah does not fail in [His] promise.”

Ibn Kathir concludes by stating that these worldly punishments were a precursor to the ultimate “promise of Allah.” This ultimate promise refers to one of two things, as mentioned by the early scholars:

1. The Battle of Badr: This was the decisive battle where Allah gave the Muslims a resounding victory over the Meccan disbelievers, fulfilling the promise of their defeat. Ibn Kathir cites the following verse (Surah Anfal, 8:7) as a reference to this: “And [remember, O Muhammad], when Allah promised you one of the two parties – that it would be yours…”
2. The Conquest of Mecca: When the Muslims eventually entered Mecca victoriously and peacefully, marking the ultimate triumph of Islam in its birthplace.

The verse ends with the emphatic declaration that “Allah does not fail in His promise,” assuring the believers of the ultimate truth of His word and the inevitable defeat of falsehood.

Summary of Ibn Kathir’s Tafseer:

• The verse responds to the disbelievers’ demand for miracles, stating that even the greatest physical miracles would not change their stubborn hearts.
• The Qur’an itself is the supreme miracle, and all matters of guidance and decree belong solely to Allah.
• Believers are consoled not to grieve over the disbelievers’ rejection, as guidance is from Allah.
• The disbelievers will face continuous punishment in this world for their actions, as exemplified by the famine that struck Mecca.
• These punishments are a prelude to the ultimate fulfillment of Allah’s promise, which was realized in events like the Battle of Badr and the Conquest of Mecca.