Quran 13:16 (Surah Ar-Ra’d, Ayah 16)

Arabic Text:

قُلْ مَنْ رَّبُّ السَّمَاوَاتِ وَالْأَرْضِ ۖ قُلِ اللَّهُ ۖ قُلْ أَفَاتَّخَذْتُم مِّن دُونِهِ أَوْلِيَاءَ لَا يَمْلِكُونَ لِأَنفُسِهِمْ نَفْعًا وَلَا ضَرًّا ۖ قُلْ هَلْ يَسْتَوِي الْأَعْمَىٰ وَالْبَصِيرُ ۖ أَمْ هَلْ تَسْتَوِي الظُّلُمَاتُ وَالنُّورُ ۖ أَمْ جَعَلُوا لِلَّهِ شُرَكَاءَ خَلَقُوا كَخَلْقِهِ فَتَشَابَهَ الْخَلْقُ عَلَيْهِمْ ۖ قُلِ اللَّهُ خَالِقُ كُلِّ شَيْءٍ وَهُوَ الْوَاحِدُ الْقَهَّارُ

English Translation (by Sayyid Abul Ala Maududi):

Say: “Who is the Lord of the heavens and the earth?” Say: “Allah.” Say: “Have you then taken besides Him protectors who have no power to benefit or harm even themselves?” Say: “Can the blind and the seeing be deemed equals? Or can light and darkness be deemed equals?” If that is not so, then have those whom they associate with Allah in His Divinity ever created anything like what Allah did so that the question of creation has become dubious to them? Say: “Allah is the creator of everything. He is the One, the Irresistible.” 10

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

The commentary explains that the question “Who is the Lord of the heavens and the earth?” was directed to the disbelievers, but Allah instructed the Prophet (peace be upon him) to answer it himself by saying “Allah.” This was because the disbelievers could neither deny Allah’s lordship (as they believed He was the Creator) nor openly affirm it without accepting Tauhid, leaving no room for shirk. They often avoided answering such questions due to their weak position.

It addresses the polytheists’ worship of false deities: “Have you taken besides Him as your patrons those who do not have the power to benefit or to hurt even themselves?” This refutes shirk by showing that false gods lack any power over themselves, let alone others.

The rhetorical questions—“Can the blind and the seeing be deemed equals? Or can light and darkness be deemed equals?”—contrast disbelievers (blind to signs of Allah’s Oneness, like the blind who cannot see) with believers (who see signs in every particle of the universe). “Light” refers to the knowledge of truth brought by the Prophet (peace be upon him), while “darkness” is the ignorance of the disbelievers. It asks why those with knowledge should abandon it and wander in ignorance like the blind.

Further, it challenges: “Have those whom they associate with Allah in His Divinity ever created anything like what Allah did so that the question of creation has become dubious to them?” Since the polytheists admitted their gods created nothing and had no share in creation, there is no basis for doubting Allah’s unique creative power or associating partners with Him.

Finally, it affirms: “Allah is the creator of everything. He is the One, the Irresistible.” The Arabic term “Qahhar” means He rules over all by His own power, maintaining complete control. This follows from His being the Creator: the Creator must be Unique, with no equals or partners, and full authority over His creation. Acknowledging this eliminates any reason to worship others or seek help from false patrons. 10

Tafseer ibn katheer

Quran 13:16 (Surah Ar-Ra’d, Ayah 16)

Arabic Text:

قُلْ مَنْ رَّبُّ السَّمَاوَاتِ وَالْأَرْضِ ۖ قُلِ اللَّهُ ۖ قُلْ أَفَاتَّخَذْتُم مِّن دُونِهِ أَوْلِيَاءَ لَا يَمْلِكُونَ لِأَنفُسِهِمْ نَفْعًا وَلَا ضَرًّا ۖ قُلْ هَلْ يَسْتَوِي الْأَعْمَىٰ وَالْبَصِيرُ ۖ أَمْ هَلْ تَسْتَوِي الظُّلُمَاتُ وَالنُّورُ ۖ أَمْ جَعَلُوا لِلَّهِ شُرَكَاءَ خَلَقُوا كَخَلْقِهِ فَتَشَابَهَ الْخَلْقُ عَلَيْهِمْ ۖ قُلِ اللَّهُ خَالِقُ كُلِّ شَيْءٍ وَهُوَ الْوَاحِدُ الْقَهَّارُ

English Translation (by Sayyid Abul Ala Maududi – Tafheem-ul-Quran):

Say: “Who is the Lord of the heavens and the earth?” Say: “Allah.” Say: “Have you then taken besides Him protectors who have no power to benefit or harm even themselves?” Say: “Can the blind and the seeing be deemed equals? Or can light and darkness be deemed equals?” If that is not so, then have those whom they associate with Allah in His Divinity ever created anything like what Allah did so that the question of creation has become dubious to them? Say: “Allah is the creator of everything. He is the One, the Irresistible.”

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

The commentary explains that the question “Who is the Lord of the heavens and the earth?” was directed to the disbelievers, but Allah instructed the Prophet (peace be upon him) to answer it himself by saying “Allah.” This was because the disbelievers could neither deny Allah’s lordship (as they believed He was the Creator) nor openly affirm it without accepting Tauhid, leaving no room for shirk. They often avoided answering such questions due to their weak position.

It addresses the polytheists’ worship of false deities: “Have you taken besides Him as your patrons those who do not have the power to benefit or to hurt even themselves?” This refutes shirk by showing that false gods lack any power over themselves, let alone others.

The rhetorical questions—“Can the blind and the seeing be deemed equals? Or can light and darkness be deemed equals?”—contrast disbelievers (blind to signs of Allah’s Oneness, like the blind who cannot see) with believers (who see signs in every particle of the universe). “Light” refers to the knowledge of truth brought by the Prophet (peace be upon him), while “darkness” is the ignorance of the disbelievers. It asks why those with knowledge should abandon it and wander in ignorance like the blind.

Further, it challenges: “Have those whom they associate with Allah in His Divinity ever created anything like what Allah did so that the question of creation has become dubious to them?” Since the polytheists admitted their gods created nothing and had no share in creation, there is no basis for doubting Allah’s unique creative power or associating partners with Him.

Finally, it affirms: “Allah is the creator of everything. He is the One, the Irresistible.” The Arabic term “Qahhar” means He rules over all by His own power, maintaining complete control. This follows from His being the Creator: the Creator must be Unique, with no equals or partners, and full authority over His creation. Acknowledging this eliminates any reason to worship others or seek help from false patrons.

English Translation (Associated with Tafsir Ibn Kathir):

Say: “Who is the Lord of the heavens and the earth?” Say: “(It is) Allah.” Say: “Have you then taken (for worship) Awliya’ (protectors, etc.) other than Him, such as have no power either for benefit or for harm to themselves?” Say: “Is the blind equal to the one who sees? Or darkness equal to light? Or do they assign to Allah partners who created the like of His creation, so that the creation (which they made and His creation) seemed alike to them.” Say: “Allah is the Creator of all things; and He is the One, the Irresistible.” 11

Tafseer from Ibn Kathir:

Affirming Tawhid

Allah affirms here that there is no deity worthy of worship except Him, since they admit that He alone created the heavens and the earth and that He is their Lord and the Disposer of all affairs. Yet, they take as lords others besides Allah and worship them, even though these false gods do not have the power to benefit or harm themselves, or those who worship them. Therefore, the polytheists will not benefit or have harm removed from them by these false deities. Are those who worship the false deities instead of Allah equal to those who worship Him alone, without partners, and thus have a light from their Lord? This is why Allah said here,

﴿قُلْ هَلْ يَسْتَوِى الاٌّعْمَى وَالْبَصِيرُ أَمْ هَلْ تَسْتَوِى الظُّلُمَـتُ وَالنُّورُ أَمْ جَعَلُواْ للَّهِ شُرَكَآءَ خَلَقُواْ كَخَلْقِهِ فَتَشَابَهَ الْخَلْقُ عَلَيْهِمْ﴾

(Say: “Is the blind equal to the one who sees Or darkness equal to light Or do they assign to Allah partners who created the like of His creation, so that the creations seemed alike to them”) Allah asks, `Do these polytheists worship gods besides Him that rival Him in what He created? Have their false deities created similar creations to those Allah created and, thus, they are confused between the two types of creations, not knowing which was created by others besides Allah?’ Rather, the Ayah proves that the truth is nothing like this. There is none similar to Allah, nor does He have an equal, a rival, anyone like Him, a minister, a son, or a wife. Allah is glorified in that He is far away from all that is ascribed to Him. These idolators worship gods that they themselves admit were created by Allah and are subservient to Him. They used to say during their Talbiyah: “Here we rush to Your obedience. There is no partner for You, except Your partner, You own him and he owns not.” Allah also mentioned their polytheistic statements in other Ayat,

﴿مَا نَعْبُدُهُمْ إِلاَّ لِيُقَرِّبُونَآ إِلَى اللَّهِ زُلْفَى﴾

(We worship them only that they may bring us near to Allah.) ﴿39:3﴾ Allah admonished them for this false creed, stating that only those whom He chooses are allowed to intercede with Him,

﴿وَلاَ تَنفَعُ الشَّفَـعَةُ عِندَهُ إِلاَّ لِمَنْ أَذِنَ لَهُ﴾

(Intercession with Him profits not except for him whom He permits.) ﴿34:23﴾

﴿وَكَمْ مِّن مَّلَكٍ فِى السَّمَـوَتِ﴾

(And there are many angels in the heavens…..)﴿53:26﴾, and,

﴿إِن كُلُّ مَن فِى السَّمَـوَتِ وَالاٌّرْضِ إِلاَّ آتِى الرَّحْمَـنِ عَبْداً – لَّقَدْ أَحْصَـهُمْ وَعَدَّهُمْ عَدّاً – وَكُلُّهُمْ ءَاتِيهِ يَوْمَ الْقِيَـمَةِ فَرْداً ﴾

(There is none in the heavens and the earth but comes unto the Most Gracious (Allah) as a servant. Verily, He knows each one of them, and has counted them a full counting. And everyone of them will come to Him alone on the Day of Resurrection.) ﴿19:93-95﴾ If all are Allah’s servants, then why do any of them worship each other without proof or evidence that allows them to do so? Rather, they rely on sheer opinion and innovation in the religion, even though Allah has sent all of His Prophets and Messengers, from beginning to end, prohibiting this practice (polytheism) and ordering them to refrain from worshipping others besides Allah. They defied their Messengers and rebelled against them, and this is why the word of punishment struck them as a worthy recompense,

﴿وَلاَ يَظْلِمُ رَبُّكَ أَحَدًا﴾

(And your Lord treats no one with injustice) ﴿18:49﴾ 11

Comparison Between Tafsir Ibn Kathir and Tafheem-ul-Quran (Maududi):

Both tafsirs emphasize the verse’s core theme of affirming Tawhid (the Oneness of Allah) and refuting shirk (polytheism) through logical and rhetorical questions posed to the disbelievers. They highlight Allah’s exclusive lordship over creation, the powerlessness of false deities, and the absurdity of equating truth with falsehood. The verse is seen as a direct challenge to polytheists, who acknowledge Allah as Creator but still associate partners with Him.

Similarities:

• Refutation of Shirk: Both explain that false gods or “awliya” (protectors) have no ability to benefit or harm anyone, including themselves, making their worship illogical.
• Rhetorical Contrasts: The questions about the blind vs. the seeing and darkness vs. light are interpreted as metaphors for disbelievers (in ignorance or blindness to divine signs) versus believers (guided by truth and knowledge). Ibn Kathir ties this to those with “light from their Lord,” while Maududi specifies the “light” as the Prophet’s message and signs in the universe.
• Challenge on Creation: Both stress that no partners of Allah have created anything comparable to His creation, eliminating any basis for confusion or association.
• Affirmation of Allah’s Uniqueness: The concluding statement underscores Allah as the sole Creator, the One (Al-Wahid), and the Irresistible (Al-Qahhar), implying absolute dominion without partners.

Differences:

• Style and Depth: Ibn Kathir (a classical 14th-century scholar) provides a more expansive, tradition-based explanation, incorporating cross-references to other Quranic verses (e.g., 39:3, 34:23, 53:26, 19:93-95, 18:49) and historical context like the polytheists’ Talbiyah during pilgrimage. He emphasizes intercession, the role of prophets in prohibiting polytheism, and the just punishment for rebellion, drawing on hadith and earlier scholarly opinions for a comprehensive theological rebuttal.
• Maududi (a 20th-century modernist) offers a more concise, rational, and contextual approach in Tafheem-ul-Quran, focusing on the psychological and logical dilemmas faced by disbelievers (e.g., their avoidance of direct answers). He explains concepts like “Qahhar” in terms of sovereign rule and ties the metaphors directly to contemporary understanding of faith vs. ignorance, without as many cross-references.
• Focus and Audience: Ibn Kathir’s tafsir is broader, addressing theological implications like Allah having no equals in any form (e.g., no son, wife, or rival), and warns of divine justice. Maududi’s is more argumentative, aimed at reinforcing monotheism through everyday logic, making it accessible for modern readers seeking to counter polytheistic tendencies.

Overall, Ibn Kathir’s interpretation is richer in scriptural interconnections and historical details, while Maududi’s is more streamlined and focused on practical reasoning. Both align on the verse’s message but reflect their eras—Ibn Kathir’s rooted in classical Islamic scholarship, and Maududi’s in reformist thought. 11

TAFSEER AL TABARI

Quran 13:16 (Surah Ar-Ra’d, Ayah 16)

Arabic Text:

قُلْ مَنْ رَّبُّ السَّمَاوَاتِ وَالْأَرْضِ ۖ قُلِ اللَّهُ ۖ قُلْ أَفَاتَّخَذْتُم مِّن دُونِهِ أَوْلِيَاءَ لَا يَمْلِكُونَ لِأَنفُسِهِمْ نَفْعًا وَلَا ضَرًّا ۖ قُلْ هَلْ يَسْتَوِي الْأَعْمَىٰ وَالْبَصِيرُ ۖ أَمْ هَلْ تَسْتَوِي الظُّلُمَاتُ وَالنُّورُ ۖ أَمْ جَعَلُوا لِلَّهِ شُرَكَاءَ خَلَقُوا كَخَلْقِهِ فَتَشَابَهَ الْخَلْقُ عَلَيْهِمْ ۖ قُلِ اللَّهُ خَالِقُ كُلِّ شَيْءٍ وَهُوَ الْوَاحِدُ الْقَهَّارُ

English Translation (Associated with Tafsir Ibn Kathir):

Say: “Who is the Lord of the heavens and the earth?” Say: “(It is) Allah.” Say: “Have you then taken (for worship) Awliya’ (protectors, etc.) other than Him, such as have no power either for benefit or for harm to themselves?” Say: “Is the blind equal to the one who sees? Or darkness equal to light? Or do they assign to Allah partners who created the like of His creation, so that the creation (which they made and His creation) seemed alike to them.” Say: “Allah is the Creator of all things; and He is the One, the Irresistible.”

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

The commentary explains that the question “Who is the Lord of the heavens and the earth?” was directed to the disbelievers, but Allah instructed the Prophet (peace be upon him) to answer it himself by saying “Allah.” This was because the disbelievers could neither deny Allah’s lordship (as they believed He was the Creator) nor openly affirm it without accepting Tauhid, leaving no room for shirk. They often avoided answering such questions due to their weak position.

It addresses the polytheists’ worship of false deities: “Have you taken besides Him as your patrons those who do not have the power to benefit or to hurt even themselves?” This refutes shirk by showing that false gods lack any power over themselves, let alone others.

The rhetorical questions—“Can the blind and the seeing be deemed equals? Or can light and darkness be deemed equals?”—contrast disbelievers (blind to signs of Allah’s Oneness, like the blind who cannot see) with believers (who see signs in every particle of the universe). “Light” refers to the knowledge of truth brought by the Prophet (peace be upon him), while “darkness” is the ignorance of the disbelievers. It asks why those with knowledge should abandon it and wander in ignorance like the blind.

Further, it challenges: “Have those whom they associate with Allah in His Divinity ever created anything like what Allah did so that the question of creation has become dubious to them?” Since the polytheists admitted their gods created nothing and had no share in creation, there is no basis for doubting Allah’s unique creative power or associating partners with Him.

Finally, it affirms: “Allah is the creator of everything. He is the One, the Irresistible.” The Arabic term “Qahhar” means He rules over all by His own power, maintaining complete control. This follows from His being the Creator: the Creator must be Unique, with no equals or partners, and full authority over His creation. Acknowledging this eliminates any reason to worship others or seek help from false patrons.

Tafseer from Ibn Kathir:

Affirming Tawhid

Allah affirms here that there is no deity worthy of worship except Him, since they admit that He alone created the heavens and the earth and that He is their Lord and the Disposer of all affairs. Yet, they take as lords others besides Allah and worship them, even though these false gods do not have the power to benefit or harm themselves, or those who worship them. Therefore, the polytheists will not benefit or have harm removed from them by these false deities. Are those who worship the false deities instead of Allah equal to those who worship Him alone, without partners, and thus have a light from their Lord? This is why Allah said here,

﴿قُلْ هَلْ يَسْتَوِى الاٌّعْمَى وَالْبَصِيرُ أَمْ هَلْ تَسْتَوِى الظُّلُمَـتُ وَالنُّورُ أَمْ جَعَلُواْ للَّهِ شُرَكَآءَ خَلَقُواْ كَخَلْقِهِ فَتَشَابَهَ الْخَلْقُ عَلَيْهِمْ﴾

(Say: “Is the blind equal to the one who sees Or darkness equal to light Or do they assign to Allah partners who created the like of His creation, so that the creations seemed alike to them”) Allah asks, `Do these polytheists worship gods besides Him that rival Him in what He created? Have their false deities created similar creations to those Allah created and, thus, they are confused between the two types of creations, not knowing which was created by others besides Allah?’ Rather, the Ayah proves that the truth is nothing like this. There is none similar to Allah, nor does He have an equal, a rival, anyone like Him, a minister, a son, or a wife. Allah is glorified in that He is far away from all that is ascribed to Him. These idolators worship gods that they themselves admit were created by Allah and are subservient to Him. They used to say during their Talbiyah: “Here we rush to Your obedience. There is no partner for You, except Your partner, You own him and he owns not.” Allah also mentioned their polytheistic statements in other Ayat,

﴿مَا نَعْبُدُهُمْ إِلاَّ لِيُقَرِّبُونَآ إِلَى اللَّهِ زُلْفَى﴾

(We worship them only that they may bring us near to Allah.) ﴿39:3﴾ Allah admonished them for this false creed, stating that only those whom He chooses are allowed to intercede with Him,

﴿وَلاَ تَنفَعُ الشَّفَـعَةُ عِندَهُ إِلاَّ لِمَنْ أَذِنَ لَهُ﴾

(Intercession with Him profits not except for him whom He permits.) ﴿34:23﴾

﴿وَكَمْ مِّن مَّلَكٍ فِى السَّمَـوَتِ﴾

(And there are many angels in the heavens…..)﴿53:26﴾, and,

﴿إِن كُلُّ مَن فِى السَّمَـوَتِ وَالاٌّرْضِ إِلاَّ آتِى الرَّحْمَـنِ عَبْداً – لَّقَدْ أَحْصَـهُمْ وَعَدَّهُمْ عَدّاً – وَكُلُّهُمْ ءَاتِيهِ يَوْمَ الْقِيَـمَةِ فَرْداً ﴾

(There is none in the heavens and the earth but comes unto the Most Gracious (Allah) as a servant. Verily, He knows each one of them, and has counted them a full counting. And everyone of them will come to Him alone on the Day of Resurrection.) ﴿19:93-95﴾ If all are Allah’s servants, then why do any of them worship each other without proof or evidence that allows them to do so? Rather, they rely on sheer opinion and innovation in the religion, even though Allah has sent all of His Prophets and Messengers, from beginning to end, prohibiting this practice (polytheism) and ordering them to refrain from worshipping others besides Allah. They defied their Messengers and rebelled against them, and this is why the word of punishment struck them as a worthy recompense,

﴿وَلاَ يَظْلِمُ رَبُّكَ أَحَدًا﴾

(And your Lord treats no one with injustice) ﴿18:49﴾

Tafseer from Al-Tabari (Jami’ al-Bayan fi Ta’wil al-Qur’an):

Abu Ja’far (al-Tabari) said: The Exalted One mentions His Prophet Muhammad (peace be upon him) and says: Say, O Muhammad, to these polytheists who worship besides Allah—Who holds their benefit and harm in His hand—things that neither benefit nor harm: (Is the blind equivalent to the seeing?) The blind one who sees nothing and does not find a path to take except by being guided, and the seeing one who guides the blind to the path that he cannot see? There is no doubt that they are not equal. He says: Likewise, the believer who sees the truth and follows it, knows the guidance and follows it, is not equal to you, O polytheists who know no truth and see no right path.

And His saying: (Or is darkness equivalent to light?), the Exalted One mentions: Is the darkness in which no path is seen to be taken, nor a way seen to be ridden, equivalent to the light in which things are seen and its brightness dispels the darkness? He says: There is no doubt that these two are not equal. Likewise, disbelief in Allah leaves its follower in confusion, wandering forever in bewilderment without returning to the truth, while faith in Allah leaves its follower in illumination, acting with knowledge of his Lord, and awareness that there is for him a recompenser who rewards him for his good, a punisher who punishes him for his evil, a provider who sustains him