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
Messages from Quran 