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.

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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.