Surah Ar-Ra'd 13:42
ﳐ ﳑ ﳒ ﳓ ﳔ ﳕ ﳖ ﳗ ﳘ ﳙ ﳚ ﳛ ﳜ ﳝ ﳞ ﳟ ﳠ ﳡ ﳢ ﳣ
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 of Ar-Ra'd 13:41-42
Tafsir
Mafatih al-Ghayb
Verse range: 13:41-42
Ar-Ra'd: (41-42) Or have they not seen...
Know that when the Almighty promised His Messenger that He would show him some of what they were threatened with, or take him back (in death) before that, He clarified in this verse that the signs and effects of the fulfillment of those promises have already appeared and strengthened.
And regarding His saying: {Or have they not seen that We come to the land, diminishing it from its surroundings?} (Ar-Ra'd: 41), there are several interpretations:
First Opinion: The meaning is that We come to the land of the disbelievers, diminishing it from its surroundings. This is because the Muslims gain control over the outskirts of Mecca, taking it from the disbelievers by force and compulsion. The diminishing of the disbelievers' condition and the increase in the Muslims' strength are among the strongest signs indicating that God Almighty will fulfill His promise. Similar to this is His saying: **{Have they then not seen that We are approaching the land, diminishing it from its ends? So are they the vanquishers?}** (Al-Anbiya: 44), and His saying: **{We will show them Our signs in the horizons}** (Fussilat: 53).
Second Opinion: This is also narrated from Ibn Abbas (may God be pleased with him): that His saying **{diminishing it from its surroundings}** means the death of their nobles, leaders, and scholars, and the passing away of the righteous and the good people. Al-Wahidi said: Although the wording allows for this interpretation, the first view is more appropriate for this context.
It can also be argued that this view is also not suitable for this context. The justification is: Have they not seen the changes occurring in the world—ruin after construction, death after life, humiliation after glory, and decrease after perfection? Since these changes are observable and perceptible, what assures them that God will not turn the tables upon these disbelievers, making them humiliated after they were glorious, and making them overpowered after they were the overpowerers? Under this interpretation, the connection of this discourse to what preceded it is sound. It is also said that {diminishing it from its surroundings} refers to the death of its inhabitants and the destruction of their homes and lands. How then are these disbelievers safe from similar events occurring to them?
Then the Almighty confirmed this meaning by saying: {And God judges; there is no repeller of His judgment} (Ar-Ra'd: 41). This means there is no one to reject His judgment. Al-Mu'aqqib (the repeller/reviser) is one who follows up with rejection and nullification. From this, the claimant of a right is called mu'aqqib because he follows up his opponent with demand and request.
If it is asked: What is the grammatical position of His saying: {there is no repeller of His judgment}? We reply: It is a sentence in the accusative case (nasb) as a circumstantial clause (hal), as if it were said: God judges, His judgment being executed, free from any defender, opponent, or challenger.
Then He said: {And He is swift in account} (Ar-Ra'd: 41). Ibn Abbas said: This means swift in retribution, meaning His accounting for reward and punishment will be swift and near, with no impediment to it.
As for His saying: {And those who were before them had plotted} (Ar-Ra'd: 42), this means that the disbelievers of past nations plotted against their Messengers and Prophets, such as Nimrod plotting against Abraham, and Pharaoh plotting against Moses, and the Jews plotting against Jesus.
Then He said: {But all plotting is for God} (Ar-Ra'd: 42). Al-Wahidi said: The meaning is that the plotting of all plotters belongs to Him and originates from Him, meaning it occurs by His creation and will. This is because it is established that God Almighty is the Creator of all the actions of His servants. Furthermore, that plotting does not cause harm except by God's permission, nor does it have an effect except by His decree. In this, there is solace for the Prophet (peace be upon him) and security for him from their plotting. It is as if it is said to him: Since the occurrence of plotting is from God, and its effect on the plotted-against is also from God, then fear must only be for God, and hope must only be for God.
Some people held that the meaning is: {But all recompense is for God} (a possible interpretation of falillahi al-makr in some contexts, though the text favors the first meaning). This is because when they plotted against the believers, God Almighty clarified that He will recompense them for their plotting. Al-Wahidi said: The first interpretation is clearer due to the evidence of His saying: {He knows what every soul earns} (Ar-Ra'd: 42). This means that all the earnings of the servants are known to God Almighty, and the opposite of what is known is impossible to occur. If this is the case, then everything God knew would occur is necessarily going to occur, and everything God knew would not occur is impossible to occur. If so, the servant has no power over action or inaction, so everything is from God Almighty.
The Mu'tazila said: If the first part of the verse indicates your position, then the second part, {He knows what every soul earns}, indicates our position. This is because kasb (earning/acquisition) is the action that involves warding off harm or bringing benefit. If the occurrence of the action were by God's creation, the power of the servant would have no effect, so it must be that the servant has no kasb.
The response to this is: Our doctrine is that the combination of power (qudra) along with the incentive (da'i) necessitates the action. Under this condition, the kasb is indeed achieved by the servant.
Then, He confirmed this threat by saying: {And the disbeliever will soon know to whom is the best outcome of the abode} (Ar-Ra'd: 42). In this, there are two issues:
Issue 1: Recitation Nafi', Ibn Kathir, and Abu 'Amr recited **{And the disbeliever will soon know}** (*wa say'lamu al-kafir*) in the singular form. The rest recited it in the plural. The author of *Al-Kashshaf* said: It has been recited as *al-kuffar* (the disbelievers), *alladhina kafarū* (those who disbelieved), and *al-kifr* (meaning its people). Ibn Habib recited: **{And the disbeliever will soon know}** (*wa say'lamu al-kafir*) meaning: He will be informed.
Issue 2: Meaning of "The Disbeliever" The second opinion is that **the disbeliever** refers to the genus, like His saying: **{Indeed, mankind is in loss}** (Al-'Asr: 2). The meaning is: Even if they are ignorant of the consequences, they will soon know to whom the good outcome belongs. This serves as a warning and a threat.
The second opinion, attributed to 'Ata', refers to the mockers (who were five) and the dividers (who were twenty-eight).
The third opinion, attributed to Ibn Abbas, refers to Abu Jahl. The first opinion is the correct one.