Surah Ar-Ra’d (13:14)

Arabic Text

لَهُۥ دَعۡوَةُ ٱلۡحَقِّۚ وَٱلَّذِينَ يَدۡعُونَ مِن دُونِهِۦ لَا يَسۡتَجِيبُونَ لَهُم بِشَيۡءٍ إِلَّا كَبَٰسِطِ كَفَّيۡهِ إِلَى ٱلۡمَآءِ لِيَبۡلُغَ فَاهُ وَمَا هُوَ بِبَٰلِغِهِۦۚ وَمَا دُعَآءُ ٱلۡكَٰفِرِينَ إِلَّا فِي ضَلَٰلٖ

English Translation (by Abul Ala Maududi)

To Him alone should all prayer be addressed, for those to whom they do address their prayers beside Him are altogether powerless to respond to them. The example of praying to any other than Allah is that of a man who stretches out his hands to water, asking it to reach his mouth, although water has no power to reach his mouth. The prayers of the unbelievers are a sheer waste. 8

Tafseer (Explanation by Abul Ala Maududi)

To invoke Him alone is the right thing. As regards the other deities whom they invoke apart from Him, they cannot give any answer to their prayers. 8

Footnote 23: “For Him is the supplication of truth,” for Allah alone has the power and the authority to give help and remove difficulties. 8

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Tafseer ibn katheer

Surah Ar-Ra’d (13:14)

Comparison with Tafheem-ul-Quran (by Abul Ala Maududi)

The Tafheem-ul-Quran provides a concise interpretation, emphasizing that true invocation belongs solely to Allah, as other deities are powerless to respond. It uses the parable of a man stretching his hands to water that cannot reach his mouth to illustrate the futility of praying to false gods, describing such prayers as a “sheer waste.” The tafseer reinforces that only Allah can answer prayers and remove difficulties, aligning with the concept of Tawhid (monotheism).

Ibn Kathir’s Tafsir

English Translation

To Him [alone] is the supplication of truth. And those they call upon besides Him do not respond to them with a thing, except as one who stretches his hands toward water [from afar, calling it] to reach his mouth, but it will not reach it [thus]. And the supplication of the disbelievers is not but in error [i.e., futility]. 10

Tafsir Explanation

This verse presents a parable highlighting the weakness of the false gods worshiped by polytheists. The phrase “For Him is the supplication of truth” refers to Tawhid (the oneness of Allah), as explained by Ali bin Abi Talib, and is equated with “La ilaha illallah” (There is no god but Allah) by scholars like Ibn Abbas, Qatadah, and Malik (narrated from Muhammad bin Al-Munkadir). 10

Those who invoke deities besides Allah receive no response, likened to someone stretching their hands toward water from afar, hoping it will reach their mouth—but it never does. Ali bin Abi Talib elaborated that this is like a person at the edge of a deep well, extending their hand, yet unable to reach the water below. Mujahid added that it’s akin to calling or pointing at the water verbally, but it remains unresponsive. 10

The core message is that idolaters gain no benefit from these false deities in this life or the Hereafter, rendering their supplications nothing but misguidance and error. 10

Key Similarities and Differences

• Similarities: Both tafseers stress the exclusivity of supplication to Allah and the ineffectiveness of calling upon others. The central parable of stretching hands to unreachable water is identical, symbolizing futility. They agree that only Allah possesses the power to respond and provide aid, underscoring monotheism.
• Differences: Ibn Kathir’s explanation is more detailed and scholarly, incorporating references to early Islamic figures (e.g., Ali bin Abi Talib, Ibn Abbas) and explicit links to “La ilaha illallah,” which Maududi implies but does not elaborate on as extensively. Ibn Kathir expands the analogy with additional interpretations (e.g., the well scenario) and concludes by labeling the disbelievers’ prayers as “misguidance,” while Maududi focuses on them being a “waste” and keeps the tafseer briefer, with a footnote on Allah’s authority. Overall, Ibn Kathir offers deeper historical and interpretive layers, whereas Maududi is more straightforward and accessible.

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Verse from Al Baqara on same topic

Surah Al-Baqarah (2:186)

Arabic Text

وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ ۖ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ

English Translation (by Abul Ala Maududi)

And if My servants ask you, O Prophet, concerning Me, tell them that I am quite near to them. I hear and answer the prayer of the suppliant, when he calls to Me. So let them respond to My call and believe in Me. Convey this to them, O Prophet; perhaps they may be guided aright. 13

Tafseer (Explanation by Abul Ala Maududi)

Even though people can neither see God nor subject Him to any other form of sense perception this should not make them feel that God is remote from them. On the contrary, He is so close to each and every person that whenever any person so wishes he can communicate with his Lord. So much so that God hears and responds even to the prayers which remain unspoken and move only in the hearts of the people. 16

This verse outlines what one is required to believe in and what should be the distinguishing characteristics of one’s conduct. They consist of the following: belief in God, in His angels, in His Books, in all His Messengers (instead of some rather than others), and in the fact that ultimately one will have to stand before God’s judgement. These beliefs ought to be reflected in a person’s conduct. If one’s conduct is not such that these beliefs are not borne out by it, it means that the person concerned has not truly believed. 20

Comparison with Ibn Kathir’s Tafsir

English Translation

And when My servants ask you, [O Muhammad], concerning Me – indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me [by obedience] and believe in Me that they may be [rightly] guided. 2

Tafsir Explanation

This Ayah is a call from Allah to His servants to supplicate and invoke Him, informing them of His nearness. Here, Allah the Exalted and Most Honored encourages His servants to invoke Him, testifying to His nearness and that He hears their supplication even if it is silent. This is why He says, “I respond to the invocation of the supplicant when he calls upon Me.” This means He answers the requests of those who ask, attaching no blame in the manner they ask, demonstrating the magnificence of His generosity, kindness, and His bounty. For this reason, it is recommended to supplicate after praising Allah.

Al-Bukhari recorded that Anas bin Malik said: “Once in cold weather, I heard Allah’s Messenger ﷺ invoking Allah saying, ‘O Allah! All praise is due to You; there is no deity worthy of worship except You, the Most Generous Giver, O Originator of the heavens and earth! O Living One, O Eternal One.'” In another narration: “By Your might, I seek refuge with Your pleasure from Your anger, and with Your pardon from Your punishment, and with You from You. I cannot count Your praise as You have praised Yourself.”

He thus loses interest and abandons supplicating (to Allah). Three Persons Whose Supplication will not be rejected: In the Musnad of Imam Ahmad and the Sunans of At-Tirmidhi, An-Nasa’i and Ibn Majah it is recorded that Abu Hurayrah narrated that Allah’s Messenger ﷺ said: “Three whose supplication is not rejected: A just ruler, a fasting person until he breaks his fast, and the supplication of the oppressed person, for Allah raises it above the clouds on the Day of Resurrection, and the gates of heaven are opened for it, and Allah says, ‘By My might! I will certainly aid you, even if it be after a while.'”

According to Ibn Kathir, a visitor from a village asked the Holy Prophet ﷺ: “Tell me if our Lord is near us, then we shall pray in a lowered voice; and if He is far, we shall call Him with raised voices.” Thereupon, this verse was revealed. 4

This is why the blessed Companion, Abdullah ibn Umar would assemble his family members around him at the time of iftar and would pray.

Key Similarities and Differences

• Similarities: Both tafseers emphasize Allah’s nearness to His servants and His readiness to answer supplications, encouraging believers to call upon Him with faith and obedience. The verse is placed in the context of fasting (Ramadan injunctions), highlighting divine mercy and accessibility. They stress that true response comes with belief and following Allah’s commands, promoting guidance (rushd).
• Differences: Maududi’s tafseer (Tafheem-ul-Quran) is more concise and philosophical, focusing on the psychological aspect of feeling God’s closeness despite His invisibility, and tying it to broader beliefs in monotheism and accountability. It avoids extensive hadith references, aiming for accessibility. Ibn Kathir’s is more detailed and traditional, incorporating multiple hadiths (e.g., from Abu Hurayrah, Anas bin Malik) about the virtues of supplication, specific times (like iftar), and categories of accepted prayers. It includes scholarly narrations and elaborates on the revelation’s background, providing a deeper exegetical and historical layer. Overall, Ibn Kathir is narrative-rich, while Maududi is interpretive and reflective.