مَثَلُ الَّذِينَ اتَّخَذُوا مِنْ دُونِ اللَّهِ أَوْلِيَاءَ كَمَثَلِ الْعَنْكَبُوتِ اتَّخَذَتْ بَيْتًا وَإِنَّ أَوْهَنَ الْبُيُوتِ لَبَيْتُ الْعَنْكَبُوتِ لَوْ كَانُوا يَعْلَمُونَ ﴿۴۱﴾ إِنَّ اللَّهَ يَعْلَمُ مَا يَدْعُونَ مِنْ دُونِهِ مِنْ شَيْءٍ وَهُوَ الْعَزِيزُ الْحَكِيمُ ﴿۴۲﴾

﴾41﴿ Masalul lazeenat takhazoo min doonil laahi awliyaaa'a kamasalil 'ankaboot, ittakhazat baitaa; wa inna awhanal buyooti la baitul 'ankaboot; law kaanoo ya'lamoon
﴾42﴿ Innal laaha ya'lamu maa yad'oona min doonihee min shai'; wa Huwal 'Azeezul Hakeem

﴾41﴿ The condition of those who take protectors other than Allah is like that of the spider who builds a house; and indeed, the frailest of houses is the spider's house, if only they knew
﴾42﴿ Indeed, Allah knows the condition of those whom they call upon besides Allah, whatever that may be, and He alone is the predominant and the wise

[41] From this verse to verse (56), it is the third section of the surah. In it, there is an example to refute shirk, followed by the mention of four attributes of Allah the Exalted to affirm Tawheed, then the method of da‘wah along with four etiquettes of calling to Allah, then proof of the truthfulness of the Messenger using four approaches, and finally a warning, through a request for punishment in both this world and the Hereafter, and the mention of four conditions of the disbelievers.
The connection of this verse (41) with the preceding verses is this: after mentioning the punishment of earlier rejecters, it was shown that their false gods did not help them at all — and now, in this verse, a parable is given to show the weakness and helplessness of those deities.
"(Took for itself a house - اتَّخَذَتْ بَيْتًا)" — indicates that it is not truly a house, but the spider assumes it to be a house. That's why the web of the spider is not called “نسج بیت” (woven house), because “نسج” is real (the web exists), but “بیت” (a proper shelter) is not — it's just a delusion.
The detailed meaning of the parable is this: just as the spider spins a web, but in a place that remains unclean and empty, it assumes that this web is its “house” — which protects it from wind, rain, heat, cold, and the sun. But in reality, if it moves even slightly, it cannot protect itself from this fragile structure, because the web offers no real benefit — except catching a fly.
In the same way, the polytheists have false beliefs in their idols, thinking: “We prostrate before them, offer sacrifices for them — and in return, they will save us from hardships and fulfill our needs.”
(This false belief always exists among the ignorant, who never examine the purity of their creed.)
But if one deeply investigates all religions, no religion will be found weaker than the religion of shirk, because these false gods cannot fulfill any need for their worshippers, nor can they remove any hardship or suffering.
Yes — some followers may gain wealth and status through their shirk-based devotion, but the example of that wealth and status is even lighter than a fly — it brings minor, worldly benefits, but causes loss of far greater, eternal benefits.
[42] This verse is a proof against shirk, and it mentions three attributes of Allah the Exalted.
It also serves as a response to a misconception — the misconception being: Why was the parable stated in general terms? Why were the worshippers of saints and the righteous not excluded from it?
The answer is: Allah the Exalted is fully aware of all of them — and all those they call upon besides Him are weak and helpless; they cannot fulfill anyone’s need.
(الْعَزِيزُ) — means He is absolutely powerful and needs no assistance.
(الْحَكِيمُ) — means He is perfect in wisdom, and thus needs no advisor or helper.