وَالَّذِينَ هَاجَرُوا فِي اللَّهِ مِنْ بَعْدِ مَا ظُلِمُوا لَنُبَوِّئَنَّهُمْ فِي الدُّنْيَا حَسَنَةً وَلَأَجْرُ الآخِرَةِ أَكْبَرُ لَوْ كَانُوا يَعْلَمُونَ (النحل: 41).
الَّذِينَ صَبَرُوا وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ (النحل: 42).
وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ إِلاَّ رِجَالاً نُوحِي إِلَيْهِمْ فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لاَ تَعْلَمُونَ (النحل: 43).
بِالْبَيِّنَاتِ وَالزُّبُرِ وَأَنزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ (النحل: 44).
أَفَأَمِنَ الَّذِينَ مَكَرُوا السَّيِّئَاتِ أَنْ يَخْسِفَ اللَّهُ بِهِمُ الأَرْضَ أَوْ يَأْتِيَهُمُ الْعَذَابُ مِنْ حَيْثُ لاَ يَشْعُرُونَ (النحل: 45).
أَوْ يَأْخُذَهُمْ فِي تَقَلُّبِهِمْ فَمَا هُمْ بِمُعْجِزِينَ (النحل: 46).
أَوْ يَأْخُذَهُمْ عَلَى تَخَوُّفٍ فَإِنَّ رَبَّكُمْ لَرَءُوفٌ رَحِيمٌ (النحل: 47).
أَوَلَمْ يَرَوْا إِلَى مَا خَلَقَ اللَّهُ مِنْ شَيْءٍ يَتَفَيَّأُ ظِلاَلُهُ عَنِ الْيَمِينِ وَالشَّمَائِلِ سُجَّدًا لِلَّهِ وَهُمْ دَاخِرُونَ (النحل: 48).
وَلِلَّهِ يَسْجُدُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ مِنْ دَابَّةٍ وَالْمَلاَئِكَةُ وَهُمْ لاَ يَسْتَكْبِرُونَ (النحل: 49).
يَخَافُونَ رَبَّهُمْ مِنْ فَوْقِهِمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ (النحل: 50).
وَقَالَ اللَّهُ لاَ تَتَّخِذُوا إِلَهَيْنِ اثْنَيْنِ إِنَّمَا هُوَ إِلَهٌ وَاحِدٌ فَإِيَّايَ فَارْهَبُونِي (النحل: 51).
وَلَهُ مَا فِي السَّمَاوَاتِ وَالأَرْضِ وَلَهُ الدِّينُ وَاصِبًا أَفَغَيْرَ اللَّهِ تَتَّقُونَ (النحل: 52).
وَمَا بِكُمْ مِنْ نِعْمَةٍ فَمِنَ اللَّهِ ثُمَّ إِذَا مَسَّكُمُ الضُّرُّ فَإِلَيْهِ تَجْأَرُونَ (النحل: 53).
ثُمَّ إِذَا كَشَفَ الضُّرَّ عَنْكُمْ إِذَا فَرِيقٌ مِنْكُمْ بِرَبِّهِمْ يُشْرِكُونَ (النحل: 54).
لِيَكْفُرُوا بِمَا آتَيْنَاهُمْ فَتَمَتَّعُوا فَسَوْفَ تَعْلَمُونَ (النحل: 55).
وَيَجْعَلُونَ لِمَا لاَ يَعْلَمُونَ نَصِيبًا مِمَّا رَزَقْنَاهُمْ تَاللَّهِ لَتُسْأَلُنَّ عَمَّا كُنْتُمْ تَفْتَرُونَ (النحل: 56).
وَيَجْعَلُونَ لِلَّهِ الْبَنَاتِ سُبْحَانَهُ وَلَهُمْ مَا يَشْتَهُونَ (النحل: 57).
وَإِذَا بُشِّرَ أَحَدُهُمْ بِالأُنثَى ظَلَّ وَجْهُهُ مُسْوَدًّا وَهُوَ كَظِيمٌ (النحل: 58).
يَتَوَارَى مِنْ الْقَوْمِ مِنْ سُوءِ مَا بُشِّرَ بِهِ أَيُمْسِكُهُ عَلَى هُونٍ أَمْ يَدُسُّهُ فِي التُّرَابِ أَلاَ سَاءَ مَا يَحْكُمُونَ (النحل: 59).
لِلَّذِينَ لاَ يُؤْمِنُونَ بالآخِرَةِ مَثَلُ السَّوْءِ وَلِلَّهِ الْمَثَلُ الأَعْلَى وَهُوَ الْعَزِيزُ الْحَكِيمُ (النحل: 60).
وَلَوْ يُؤَاخِذُ اللَّهُ النَّاسَ بِظُلْمِهِمْ مَا تَرَكَ عَلَيْهَا مِنْ دَابَّةٍ وَلَكِنْ يُؤَخِّرُهُمْ إِلَى أَجَلٍ مُسَمًّى فَإِذَا جَاءَ أَجَلُهُمْ لاَ يَسْتَأْخِرُونَ سَاعَةً وَلاَ يَسْتَقْدِمُونَ (النحل: 61).
وَيَجْعَلُونَ لِلَّهِ مَا يَكْرَهُونَ وَتَصِفُ أَلْسِنَتُهُمُ الْكَذِبَ أَنَّ لَهُمْ الْحُسْنَى لاَ جَرَمَ أَنَّ لَهُمْ النَّارَ وَأَنَّهُمْ مُفْرَطُونَ (النحل: 62).
تَاللَّهِ لَقَدْ أَرْسَلْنَا إِلَى أُمَمٍ مِنْ قَبْلِكَ فَزَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ فَهُوَ وَلِيُّهُمُ الْيَوْمَ وَلَهُمْ عَذَابٌ أَلِيمٌ (النحل: 63).
وَمَا أَنزَلْنَا عَلَيْكَ الْكِتَابَ إِلاَّ لِتُبَيِّنَ لَهُمُ الَّذِي اخْتَلَفُوا فِيهِ وَهُدًى وَرَحْمَةً لِقَوْمٍ يُؤْمِنُونَ (النحل: 64).
وَاللَّهُ أَنزَلَ مِنْ السَّمَاءِ مَاءً فَأَحْيَا بِهِ الأَرْضَ بَعْدَ مَوْتِهَا إِنَّ فِي ذَلِكَ لَآيَةً لِقَوْمٍ يَسْمَعُونَ (النحل: 65).
وَإِنَّ لَكُمْ فِي الأَنْعَامِ لَعِبْرَةً نُسْقِيكُمْ مِمَّا فِي بُطُونِهِ مِنْ بَيْنِ فَرْثٍ وَدَمٍ لَبَنًا خَالِصًا سَائِغًا لِلشَّارِبِينَ (النحل: 66).
وَمِنْ ثَمَرَاتِ النَّخِيلِ وَالأَعْنَابِ تَتَّخِذُونَ مِنْهُ سَكَرًا وَرِزْقًا حَسَنًا إِنَّ فِي ذَلِكَ لَآيَةً لِقَوْمٍ يَعْقِلُونَ (النحل: 67).
وَأَوْحَى رَبُّكَ إِلَى النَّحْلِ أَنِ اتَّخِذِي مِنْ الْجِبَالِ بُيُوتًا وَمِنْ الشَّجَرِ وَمِمَّا يَعْرِشُونَ (النحل: 68).
ثُمَّ كُلِي مِنْ كُلِّ الثَّمَرَاتِ فَاسْلُكِي سُبُلَ رَبِّكِ ذُلُلاً يَخْرُجُ مِنْ بُطُونِهَا شَرَابٌ مُخْتَلِفٌ أَلْوَانُهُ فِيهِ شِفَاءٌ لِلنَّاسِ إِنَّ فِي ذَلِكَ لَآيَةً لِقَوْمٍ يَتَفَكَّرُونَ (النحل: 69).
وَاللَّهُ خَلَقَكُمْ ثُمَّ يَتَوَفَّاكُمْ وَمِنْكُمْ مَنْ يُرَدُّ إِلَى أَرْذَلِ الْعُمُرِ لِكَيْ لاَ يَعْلَمَ بَعْدَ عِلْمٍ شَيْئًا إِنَّ اللَّهَ عَلِيمٌ قَدِيرٌ (النحل: 70).
وَاللَّهُ فَضَّلَ بَعْضَكُمْ عَلَى بَعْضٍ فِي الرِّزْقِ فَمَا الَّذِينَ فُضِّلُوا بِرَادِّي رِزْقِهِمْ عَلَى مَا مَلَكَتْ أَيْمَانُهُمْ فَهُمْ فِيهِ سَوَاءٌ أَفَبِنِعْمَةِ اللَّهِ يَجْحَدُونَ (النحل: 71).
وَاللَّهُ جَعَلَ لَكُمْ مِنْ أَنفُسِكُمْ أَزْوَاجًا وَجَعَلَ لَكُمْ مِنْ أَزْوَاجِكُمْ بَنِينَ وَحَفَدَةً وَرَزَقَكُمْ مِنَ الطَّيِّبَاتِ أَفَبِالْبَاطِلِ يُؤْمِنُونَ وَبِنِعْمَةِ اللَّهِ هُمْ يَكْفُرُونَ (النحل: 72).
وَيَعْبُدُونَ مِنْ دُونِ اللَّهِ مَا لاَ يَمْلِكُ لَهُمْ رِزْقًا مِنْ السَّمَاوَاتِ وَالأَرْضِ شَيْئًا وَلاَ يَسْتَطِيعُونَ (النحل: 73).
فَلاَ تَضْرِبُوا لِلَّهِ الأَمْثَالَ إِنَّ اللَّهَ يَعْلَمُ وَأَنْتُمْ لاَ تَعْلَمُونَ (النحل: 74).
ضَرَبَ اللَّهُ مَثَلاً عَبْدًا مَمْلُوكًا لاَ يَقْدِرُ عَلَى شَيْءٍ وَمَنْ رَزَقْنَاهُ مِنَّا رِزْقًا حَسَنًا فَهُوَ يُنفِقُ مِنْهُ سِرًّا وَجَهْرًا هَلْ يَسْتَوُونَ الْحَمْدُ لِلَّهِ بَلْ أَكْثَرُهُمْ لاَ يَعْلَمُونَ (النحل: 75).
وَضَرَبَ اللَّهُ مَثَلاً رَجُلَيْنِ أَحَدُهُمَا أَبْكَمُ لاَ يَقْدِرُ عَلَى شَيْءٍ وَهُوَ كَلٌّ عَلَى مَوْلاَهُ أَيْنَمَا يُوَجِّهُّ لاَ يَأْتِ بِخَيْرٍ هَلْ يَسْتَوِي هُوَ وَمَنْ يَأْمُرُ بِالْعَدْلِ وَهُوَ عَلَى صِرَاطٍ مُسْتَقِيمٍ (النحل: 76).
وَلِلَّهِ غَيْبُ السَّمَاوَاتِ وَالأَرْضِ وَمَا أَمْرُ السَّاعَةِ إِلاَّ كَلَمْحِ الْبَصَرِ أَوْ هُوَ أَقْرَبُ إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ (النحل: 77).
وَاللَّهُ أَخْرَجَكُمْ مِنْ بُطُونِ أُمَّهَاتِكُمْ لاَ تَعْلَمُونَ شَيْئًا وَجَعَلَ لَكُمُ السَّمْعَ وَالأَبْصَارَ وَالأَفْئِدَةَ لَعَلَّكُمْ تَشْكُرُونَ (النحل: 78).
أَلَمْ يَرَوْا إِلَى الطَّيْرِ مُسَخَّرَاتٍ فِي جَوِّ السَّمَاءِ مَا يُمْسِكُهُنَّ إِلاَّ اللَّهُ إِنَّ فِي ذَلِكَ لآياتٍ لِقَوْمٍ يُؤْمِنُونَ (النحل: 79).
وَاللَّهُ جَعَلَ لَكُمْ مِنْ بُيُوتِكُمْ سَكَنًا وَجَعَلَ لَكُمْ مِنْ جُلُودِ الأَنْعَامِ بُيُوتًا تَسْتَخِفُّونَهَا يَوْمَ ظَعْنِكُمْ وَيَوْمَ إِقَامَتِكُمْ وَمِنْ أَصْوَافِهَا وَأَوْبَارِهَا وَأَشْعَارِهَا أَثَاثًا وَمَتَاعًا إِلَى حِينٍ
SURAH AN NAHL AYAH NO 41 TO 80
(16:41) As for those who have forsaken their homes for the sake of Allah after enduring persecution, We shall certainly grant them a good abode in this world; and surely the reward of the Hereafter is much greater. If they could but know (what An excellent end awaits)
37. This is to comfort the Muslim emigrants from Makkah to Habash, who were forced to leave their homes because of the unbearable persecution they suffered at the hands of the disbelievers. The change of the scene from the disbelievers to the emigrants to Habash contains a subtle warning to the disbelievers that they should not remain under any delusion that they would get off free from punishment for their cruel behavior towards those Muslims, so as to say: O cruel people! There shall be Resurrection to reward the oppressed believers and to punish you for your persecution of them.
(16:42) those who remain steadfast and put their trust in their Lord.
(16:43) (O Muhammad), whenever We raised any Messengers before you, they were no other than human beings;38(except that) to them We sent revelation. So ask those who possess knowledge” if you do not know.
38. This is the answer to the objection of the mushriks of Makkah (which has not been cited here) that they could not believe that Muhammad (peace be upon him) was a Prophet of God because he was a human being like them. They have been told that the same objection had been raised against all the Prophets who came before him.
39. “Those who possess knowledge” are the scholars of the people of the Books and others, who, though not scholars in the strict sense had sufficient knowledge of the teachings of the revealed Books and were acquainted with the stories of the former Prophets.
(16:44) We raised the Messengers earlier with Clear Signs and Divine Books, and We have now sent down this Reminder upon you that you may elucidate to people the teaching that has been sent down for them,40 and that the people may themselves reflect.
40. In this connection, it is worthwhile to note that this duty of making plain and explaining the teachings of the Book was to be performed by the Prophet not only by word of mouth but also practically. It was required that he should organize, under his own guidance, a Muslim community and establish it in accordance with the principles of the Book. This duty of the Prophet (peace be upon him) has been stated here especially to show the wisdom of sending a man as a Messenger, for, otherwise the Book could have been sent through the angels or could have been printed and sent directly to each man. But in this way; that purpose for which Allah in His Wisdom and Bounty and Providence designed to send the Book could not have been served. For, that purpose demanded that the Book should be brought by a perfect man, who should present it piece by piece, explain its meaning, remove the difficulties and doubts, answer objections, etc. and above all, he should show towards those who rejected and opposed it that kind of attitude which is worthy of the bearer of this Book.
On the other hand, he should guide those who believed in it in every aspect of life and set before them his own excellent pattern of life. Then he should train them individually and collectively on the principles of the Book; so as to make them a model society for the rest of mankind.
Let us now consider this (verse 43) from another point of view. Just as it cuts at the root of the argumentation of those who rejected the creed that a human Prophet could bring the Book, in the same way, it repudiates the view of those who plead that the Book should be
accepted without any exposition of it from the Prophet. This latter view is contradictory to this verse, whatever the position taken by its exponents. They might either be of the opinion that (a) the Prophet did not give any explanation of the Book he presented or that (b) the only acceptable thing is the Book and not any exposition thereof by the Prophet, or that (c) now the Book alone suffices us, for its exposition by the Prophet has lost its utility or that (d) now the Book alone is authentic for the exposition by the Prophet has ceased to exist, or
if it does exist, it cannot be relied upon.
If they take a position (a), it will mean that the Prophet did not fulfill the purpose for which he was chosen to be the bearer of the Book: otherwise, Allah could send it through an angel or directly to each person.
If they take the position (b) or (c), (God forbid) they will be accusing Allah of doing a useless thing by sending His Book through a Prophet, when He could have printed copies of the Quran and sent those directly to the people.
In case, they take position (d), they, in fact, repudiate both the Quran and its exposition by the Prophet (peace be upon him). Then the only rational course left for them would be to accept the view of those who believe in the necessity of a new Prophet and a new revelation; whereas Allah Himself considers the exposition of the Book by the Prophet as an essential thing and puts it forward as an argument for the necessity of a Prophet. Now if the view of those who reject tradition that the explanation of the Prophet (peace be upon him) has disappeared from the world is to be accepted, then two conclusions are inevitable; First, the prophethood of Muhammad (peace be upon him) as a pattern for us has ceased to exist, and the only relation we have with him is the same that we have with the other former Prophets, e.g. Houd, Salih, Shuaib, etc. (peace be upon them). That is, we have only to testify that they were Prophets but we have no obligation to follow their patterns, for we have none with us.
This position obviously leads to the need for a new Prophet, for it automatically refutes the doctrine of the finality of Prophethood. The second inevitable conclusion will be that a new Book is needed because in that case, the Quran alone could not, according to its author, suffice. Thus in the face of this verse, there is no argument left to prove that the Quran is self-sufficient to explain itself, for it itself says that there is no need for a Prophet to explain it.
Thus it is absolutely necessary that a new Book must be sent down. May Allah destroy such people. In their enthusiasm to repudiate tradition, they are really cutting at the very root of Islam itself.
(16:45) Do those who have been devising evil plans (against the mission of the Messenger) feel secure that Allah will not cause the earth to swallow them up or that chastisement will not come upon them from a direction that they will not even be able to imagine;
(16:46) or that He will not suddenly seize them while they are going about to and fro and they will be unable to frustrate His design,
(16:47) or that He will not seize them when they are apprehensive of the impending calamity? Surely your Lord is Most Compassionate, Most Merciful.
(16:48) Do the people not see how the objects Allah has created cast their shadows right and left, prostrating themselves in utter submission to Allah?41
41. The argument is this: The fact that everything a man, an animal, a tree, or a mountain casts its shadow, is a clear proof of its material nature, and everything which is made of matter, is a creation of Allah and is suS pbsiKchdise Tse UPI gse’H guoR 25a
(16:49) All living creatures and all angels in the heavens and on the earth are in prostration before Allah;42 and never do they behave in arrogant defiance.
42. That is, not only all things on the earth alone but also all things in the heavens, including all those whom people have been regarded as gods and goddesses, and considered to be closely related to Allah are subservient to God and have no share whatsoever in His Godhead. Incidentally, it implies the existence of living creatures not only on the earth but on the planets, too.
(16:50) They hold their Lord, _ is above them, in a and do as they are bidden.
(16:51) Allah has commanded: “Do not take two gods;43 for He is but One God. So fear Me alone.”
43. Negation of two gods by itself negates the existence of more than two gods.
(16:52) His is whatever is in the heavens and the earth, and obedience to Him 44 inevitably pervades the whole universe.“ Will you, then, hold in awe any other than Allah? 45
44. In other words it means that the entire system of the universe exists on its obedience to Him.
45. That is, when it is so, will you then make the fear of any other than God the basis of the system of your life?
(16:53) Every bounty that you enjoy is from Allah; and whenever any misfortune strikes you, it is to Him that you cry for the removal of your distress.‘
46. That is, the fact, that you run to Allah for help in your distress and not to anyone else, is clear proof of the Oneness of Allah, which has been embedded in your own hearts. At the time of your affliction, your true nature, which had been suppressed by the gods you had forged, involuntarily comes to the surface and invokes Allah, for it knows no other god or lord or master, having any real power. (For further details please refer to (E.Ns 29 and 41 of Surah Al-Anaam).
(16:54) But as soon as He removes the distress from you, some of you associate others with their Lord“ in giving thanks,
47. That is, at the time of showing gratitude to Allah for removing his affliction, he begins to make offerings also to some god, goddess, or saint to show that Allah’s kindness to him was due to the intercession of his patron, for he imagines that otherwise, Allah would not have
removed his distress.
(16:55) that they may show ingratitude for the bounties We bestowed upon them. So enjoy yourselves for a while, soon you will come to know (the truth).
(16:56) They set apart for those,48 whose reality they do not even know,’ a portion of the sustenance We have provided them.“49 By Allah, you will surely be called to account for the lies that you have invented!
48. They assign shares to those patrons about whom they have no authentic knowledge that God has made them His partners and allotted some duties of Godhead to them and made them governors of some territories in His Kingdom.
49. That is, “They set apart a portion of their incomes and land products to make offerings of this to their patron.”
(16:57) They assign daughters to Allah 50 glory be to Him – whereas they assign to themselves what they truly desire
50. This refers to a tradition of the ancient Arabs. They regarded their goddesses and angels as daughters of God.
(16:58) When any of them is told about the birth of a female his face turns dark, and he is ma with suppressed anger,
(16:59) and he hides himself from people because of the bad news, thinking: should he keep the child despite disgrace, or should he bury it in the dust? How evil is their estimate of Allah 52
52. This attitude of contempt towards daughters has been mentioned to bring home to them the height of their folly, ignorance, and impudence in regard to God. This is why they did not hesitate to assign daughters to Allah, though they themselves felt that to have daughters was a matter of disgrace for them. Besides this, it shows that they had a very low estimation of Allah, which had resulted from their ways of shirk. So they felt nothing wrong in ascribing such foolish and absurd things to Allah Who is above such things.
(16:60) Those who do not believe in the Hereafter deserve to be characterized with evil attributes whereas Allah’s are the most excellent attributes. He is the Most Mighty, the Wisest.
(16:61) Were Allah to take people to task for their wrong-doing, He would not have spared even a single living creature on the face of the earth. But He grants them respite until an appointed term. And when that term arrives, they have no power to delay it by a moment, nor to hasten it.
(16:62) They assign to Allah what they dislike for themselves and their tongues utter a sheer lie in stating that a happy state awaits them. Without doubt, the Fire awaits them and it is to it that they shall be hastened.
(16:63) By Allah, (O Muhammad), We sent Messengers to other communities before you but Satan made their evil deeds attractive to them (so they paid no heed to the call of the Messengers). The same Satan is their patron today and they are heading towards a painful
(16:64) We have sent down the Book that you may explain to them the truth concerning what they are disputing and that the Book may serve as a guidance and mercy for those who believe in it.
53. That is, this Book has afforded them an excellent opportunity to resolve their differences which have been caused by the superstitious creeds of their forefathers, and which have divided, them into warring factions. They can then unite on the permanent basis of the truth
presented by the Quran, but those foolish people preferring their former condition even after the coming of this blessing shall meet with disgrace and torment. On the other hand, only those, who believe in this Book, will find the right way and be blessed with mercy and
favors from Allah. And Allah sends down from the sky water, then He revives therewith the earth after its death. Indeed, in this is a sure sign for a people who listen.
(16:65) Allah sends down water from the heaven, and thereby He instantly revives the earth after it lay dead. Verily there is a sign in it for those who have ears.
53a. That is, had you listened to the message of the Prophet (peace be upon him), and observed those signs carefully, you would have cried from the core of your heart. These signs support his message. Year after year you witness these signs. There is the land, all barren before you, without any sign of life, no blade of grass, no bud or flower, and no insect. Then comes the rain. All of a sudden, the same land is covered with life. There crop upon numerous kinds of insects of which no vestige had been left. You witness this process of life and death, and death and life, repeated year after year. Yet you doubt this when the Prophet (peace be upon him) tells you that Allah will again bring to life all human beings after their death. This is because you see these signs as animals do, who do not see the wisdom of the Creator underlying this phenomenon; otherwise you would have discovered that these signs support the message of the Prophet (peace be upon him).
(16:66) Surely there is a lesson for you in the cattle: We provide you to drink out of that which is in their bellies between the feces and the blood – pure milk – which is a palatable drink for those who take it.
54. “Between excretions and the blood”. This refers to the most wonderful process of the formation of pure milk in the bellies of the cattle. For, the fodder they eat turns into blood, filth, and pure milk, which is altogether different from the first two in its nature, color, and
usefulness. Some cattle produce milk in such abundance that after suckling their young ones a large quantity of it is left to make excellent human food.
(16:67) And out of the fruits of date palms and grapes, you derive intoxicants as well as wholesome sustenance. 55 Surely, there is a sign for those who use reason.
55. Incidentally it implies that the juice of the fruits of date palms and vines contains two things. One is that which is pure and wholesome food for man and the other is that which turns into alcohol after it becomes rotten. But it has been left to the choice of man to obtain
pure healthy food from this providence or to drink it as intoxicant wine to excite him and make him lose his self-control. This also contains a hint as to the prohibition of wine.
(16:68) Your Lord inspired the bee,56 saying: “Set up hives in the mountains and in the trees and in the trellises that people put up,
56. The lexical meaning of the Arabic word wahi is the secret inspiration that is felt only by the one who inspires and the other who is inspired with. The Quran has used this word both for the instinctive inspiration by Allah to His creation in general and for the revelation
towards His Prophets in particular. Allah sends His wahi to the heavens with His command and they begin functioning in accordance with it (Surah Al-Momin, Ayat 12). He will send this to the earth with His command and it will relate the story of all that had happened on
and in it. He sends wahi to the bee and inspires it with faculties to perform all of its wonderful work instinctively (Ayat_ 68). The same is true of the bird that learns to fly, the fish that learns to swim, the newly born child that learns to suck milk, etc. Then, it is also
wahi with which Allah inspires a human being with a spontaneous idea (Surah Al-OQasas, Ayat 7). The same is the case with all the great discoveries, inventions, works of literature and art, etc. which would not have been possible without the benefit of wahi. As a matter of
fact, every human being at one time or the other feels its mental or spiritual influence in the form of an idea or thought or plan or dream, which is confirmed by a subsequent experience to be the right guidance from the unseen wahi.
Then there is the wahi (revelation) which is the privilege of the Prophets. This form of wahi has its own special features and is quite distinct from all other forms. The Prophet, who is inspired with it, is fully conscious and has his firm conviction that it is being sent down
from Allah. Such a revelation contains doctrines of creed, commandments, laws, regulations and instructions for the guidance of mankind.
(16:69) then suck the juice of every kind of fruit and keep treading the ways of your Lord which have been made easy.” There comes forth from their bellies a drink varied in colors, wherein there is healing for men. Verily there is a sign in this for those who reflect.
57. “Follow the ways of your Lord” means work in accordance with the methods which have been taught to thee by Allah’s wahi for the smooth running of hive life. It is Allah’s wahi (instinctive inspiration) that has taught the bees how to build their wonderful factory
with separate combs to rear brood, combs to turn nectar into honey, combs to store food, in short, separate combs to fulfill every aspect of hive life. It is wahi that has taught the bees how to organize themselves into a cooperative society for a collective effort to run the factory with the queen and thousands of workers to perform a variety of specific tasks. All these things have been made so smooth for them by wahi that the bees never feel the necessity of ever thinking about it. They have been running smoothly their factory with their collective
effort for thousands of years with perfect accuracy.
58. Though honey is a wholesome food with a sweet taste and has medicinal power as well, its latter quality has been mentioned only because the former is too obvious. It is used as a medicine to cure several diseases because it contains the juice and glucose of flowers and fruits in the best form. Besides this, it is also used in preparing and preserving other medicines because it does not rot. It also preserves other things from decay. That is why it has been used for centuries as a substitute for alcohol. And if the beehive is built at a place, which abounds in certain medicinal herbs, its honey does not remain mere honey, but becomes also the essence of that herb. It is expected that if bees are used methodically for extracting the essence from herbs, that essence will prove to be much better than the one obtained in the laboratories.
59. This passage (Ayats 48-69) contains proofs of Tauhid and life after death. These were necessitated, for the disbelievers and the mushriks were bitterly opposed to the Prophet (peace be upon him) mainly because of these two doctrines. The acceptance of the first doctrine demolished the whole system of life based on shirk or atheism because to acknowledge Allah to be the sole Provider, the Helper and the Protector left no room for the worship of any god or goddess. The proof of Tauhid is based on the observance of the structure of the cattle, the bees, the date palms, and vineyards and their usefulness to
mankind. Naturally, the question arises: Who has designed these in the manner and for the purpose they have been created? The only obvious answer is that it is the All-Wise and All- Beneficent Allah Who has designed all these things for the benefit of mankind to produce
such varieties of food that are so wholesome and so tasty. The Prophet, therefore, rightly demanded: When you yourselves admit, and you cannot but admit, that it is Allah alone Who has provided milk, honey, dates, grapes and the like, He and none but He is worthy of
your worship, praise, gratitude, and allegiance. Why do you then insist on making offerings to your self-made gods and goddesses?
The second doctrine to which the disbelievers took strong objection was that there is surely life after death. They were against this doctrine for its acceptance changed the whole moral system and they were not prepared to change their immoral ways. Their objection was based on the presumption that it was impossible to bring to life anyone after death.
They have been asked to observe that the barren land, which once had been covered with vegetable life, was again covered with it after rainfall and they have been watching such repetition of life year after year. That Allah, Who could so easily bring to life the dead vegetable, could do the same and bring to life all the dead without any difficulty at all.
(16:70) Allah has created you, and then He causes you to die.©2 Some of you have your lives prolonged to an abject old age when you loses all knowledge after having acquired it. Allah is All-Knowing, All-Powerful.
60. It is to emphasize this: Allah not only provides you with the necessities and good things of life (as stated in the preceding verses), but also has full power over your life and death. None else has any power to give a lift or cause death.
61. This fact has been mentioned to bring home to the disbelievers and the mushriks that knowledge, which gives superiority to man over all creatures on this earth, has been given by Allah, as if to say: You yourselves have seen that when a man, who once possessed much
knowledge, becomes very old, he is reduced to a mere lump of flesh. Then that man who once taught knowledge to others loses all his senses and cannot look even after himself.
(16:71) Allah has favored some of you with more ‘veg provisions than others. Then those who are more favored do not give away their provisions to their slaves lest they become equal sharers in it. Do they, then, deny the favor of Allah?
62. It will be worthwhile to give deep thought to the meanings of this verse, for some modern commentators of the Quran have founded strange economic theories and systems on it. Their interpretation is an instance of perverting the meaning of the Quran by isolating verses from their context and treating it as a separate whole in order to formulate a new philosophy and law of Islamic Economics. In their opinion, the verse implies this: Those people to whom Allah has given more provisions than others, should share these equally with their servants and slaves: otherwise they shall be guilty of ingratitude to Allah in regard to the wealth with which He had blessed them. This commentary on the verse is obviously wrong and farfetched because in the context it occurs there is no mention at all of any law of economics. The whole passage in which this verse occurs deals with the refutation of shirk and proof of Tauhid. The same themes are continued in the subsequent verses. There seems to be no reason why an economic law should have been inserted here, which would have been absolutely irrelevant, to say the least. On the contrary, when the
verse is considered in its context, it becomes quite obvious that it is no more than the statement of a fact to prove the same theme that is contained in this passage. It argues like this: When you yourselves do not make your servants and slaves equal partners in your wealth, which in fact is given to you by Allah, how is it that you join other gods with God in your gratitude to Him for the favors with which He has blessed you. You know that these gods have no powers to bestow anything on anyone, and, therefore, have no right in your worship of Allah, for they are after all His slaves and servants.
This interpretation of the verse under discussion is corroborated by (Surah Ar-Room, Ayat 28): “Allah sets forth to you an instance from your own selves. Do your slaves share with you the wealth We have bestowed on you so that you and they become equals in this? And
do you fear them as you fear one another? Thus We make clear Our signs to those who use their common sense.” A comparison of the two verses makes it quite clear that these have been cited to bring home to the mushriks that they themselves do not associate their slaves with themselves in their wealth and status, but they have the impudence and folly to set up His own creature a partner with God. It appears that the erroneous interpretation has been strengthened by the succeeding sentence: What! do they then deny to acknowledge Allah’s favor? As this sentence immediately follows the similitude of the rich people and their slaves, they conclude that it will be ingratitude on the part of those, who possess more wealth not to share it equally with those who have less. As a matter of fact, everyone who has studied the Quran critically knows that ingratitude to Allah is to show gratitude to others than Allah for His blessings. This interpretation is so patently wrong that those who are well versed in the teachings of the Quran can have no misconception about it. And such verses as these can mislead only those who have a cursory knowledge of the Quran.
Now that the significance of the ingratitude towards Allah’s blessing has become plain, the meaning of the verse will be quite clear, and it is this: When the Mushriks understand the the implication of the difference between the master and his slave and observe this distinction in their own lives, why do they then persist in ignoring the immense difference between the Creator and His creatures and set up the latter as His partners and pay homage of gratitude to them for the blessings bestowed on them by Allah.
(16:72) And Allah has given you spouses from your kind, and has granted you through your spouses, sons, and grandsons, and has provided you wholesome things as sustenance. (After knowing all this), do they still believe in falsehood63 and deny Allah’s bounty,64
63. “Is then in falsehood that they believe”: they have this false and baseless belief that there are certain gods and goddesses, jinns and saints, dead and alive, who possess the power to make or mar their fates, fulfill their desires and answer their prayers, give them children,
cure their diseases and help them win lawsuits.
64. “In the bounty of Allah that they disbelieve”: by associating others with Allah in offering gratitude to Him for His favors, though they did not have any proof or authority that their false gods had played any part in regard to those favors. The Quran considers such an association to be the denial of Allah’s favors. It puts forward the fundamental principle: It is the denial of the favor of the real benefactor to offer gratitude for his favor to anyone who has not done that favor, or to presume without any proof or reason that the real benefactor has not granted that favor of his own accord but because of the mediation or regard or recommendation or intercession of this or that person.
(16:73) and worship instead of Allah, those helpless beings who have no control over providing them any sustenance from the heavens and the earth; do you worship those who have no power to do anything of this sort?
(16:74) So do not strike any similitudes to Allah. Allah knows whereas you do not know.
65. “So do not make up any similitude for Allah”: You should not compare Allah with others nor consider Him to be unapproachable like worldly kings and rulers, to whom none can have access without the mediation and intercession of their courtiers and servants. As Allah is not surrounded by angels, saints, favorites, etc. everyone can have direct access to Him without mediation by anyone.
(16:75) Allah sets forth a parable: There is one who is a slave and is owned by another and has no power over anything; 66and there is one whom We have granted good provision Ourselves, of which he spends both secretly and openly. Can they be equal? All praise be to Allah. But most of them do not even know (this simple fact).67
66. In the preceding verse, the mushriks were told not to make comparisons between Allah and His creatures, for there is nothing like Him. As the bases of their comparison were wrong, their conclusions were also misleading. In this verse appropriate similitude have
been cited and the right comparisons have been made to lead them to reality.
67. Between the last question and “Praise be to Allah” there is a gap that is to be filled with the help of the latter. When the question was posed, obviously the mushriks could not say that the two men were equal. So some of them would have admitted that they were not
equal, while the others would have kept quiet for fear that in case of admission, they would have to abide by its logical conclusion, that is, the admission or refutation of the doctrine of shirk. Therefore, the words, “Praise be to Allah” have been put in the mouth of the Prophet
(peace be upon him) in answer to both kinds of the response to the question. In the first case, it would mean: “Praise be to Allah” you have admitted at least so much. In the second case, it would mean: “Praise be to Allah” you have kept quiet in spite of all your obduracy and
have not had the audacity to say that both were equal.
68. “But most of them do not know” this simple thing that while they feel and carefully observe the distinction between those who have powers and those who are powerless, they neither feel nor observe the clear distinction between the Creator and His creation. That is why they associate the creatures with the Creator in His Attributes and Powers and show the kind of allegiance to them as is the exclusive right of the Creator. The pity is that in their everyday life, they would beg for something from the master of the house and not from the servants but in contrast to this, they would beg for their needs from the servants of Allah and not from Him.
(16:76) Allah sets forth another parable: There are two men, one of whom is dumb and has no power over anything; he is a burden to his master, and wheresoever his master directs him, he fails to bring forth any good. Can such a person be equal? of one who enjoins justice and himself follows the Right Way?
69. In the first similitude, the distinction between Allah and false gods has been made clear in regard to the possession of powers and the lack of these. In the second one, the emphasis is on the use of those powers. Allah is not only All-Powerful but also hears all the prayers and fulfills all the needs, while the slave is utterly powerless. He does not and cannot hear prayers, nor can make respond to them nor has the power to do anything at all. He is totally dependent on the Master and quite incapable of doing anything by himself. On the other hand, the Master is All-Powerful and All-Wise. He enjoins justice in the world:
whatever He does is right and accurate. Ask them: Is it then a point of wisdom to regard such Master and such a slave as equal?
(16:77) Allah has full knowledge of the truths beyond the reach of perception both in the heavens and the earth;70 and the coming of the Hour will take no more than the twinkling of an eye; it may take even less.71 Indeed Allah has power over everything.
70. The subsequent sentence shows that this is the answer to a question that was frequently put to the Prophet (peace be upon him) by the disbelievers of Makkah. The the question which has not been cited was this: If the Resurrection so often you talk of is really
coming, let us know the date of its coming.
71. That is, don’t be under the delusion that the Resurrection will come gradually and take a long time: you will neither be able to see it coming at a distance nor guard against it and make preparations to meet it. For it will come suddenly without any previous notice, in the
twinkling of an eye, or even will take less time than this. Therefore, now is the time to consider this matter serious depend upon this false hope that there is still a long time in the coming of the Resurrection and you will set matters right with Allah when you will see it coming.
It may be pointed out that the Resurrection has been mentioned here during the discussion on Tauhid in order to warn the people that the choice between the doctrines of Tauhid and shirk is not merely a theoretical question. For that choice determines different courses of life for which they will be called to account on the Day of Resurrection. They have also been warned that it will come all of a sudden at some unknown time. Therefore, they should be very careful to make that choice which will determine their success or failure on that Day.
(16:78) Allah has brought you forth from your mothers’ wombs when you knew nothing, and then gave you hearing, and sight and thinking hearts72 so that you may give thanks.73
72. This is to remind them that when they were born they were more helpless and ignorant than the young ones of an animal, but Allah gave them ears to hear, eyes to see and minds to think and reflect. These have enabled them to acquire every kind of information and
knowledge to carry on their worldly affairs efficiently. So much so that these sensory faculties are the only means which help man attain so much progress as to rule over everything on the earth.
73. That is, you should be grateful to that Allah Who has bestowed upon you such blessings as these. It will be ingratitude on your part if you hear everything with your ears except the word of God, and see everything with your eyes except the signs of Allah and consider
seriously about all the matters except your Benefactor Who has blessed you with these favors.
(16:79) Have they never noticed the birds how they are held under control in the middle of the sky, where none holds them (from falling) except Allah? Surely there are signs in this for those who believe.
(16:30) Allah has made your houses a repose and has provided you with the skins of the cattle for your habitation 74which are light to handle both when you travel and when you camp;75 and out of their wool and their fur and their hair He has given you furnishings and goods for use over a period of time.
74. Tents of skin that are in common use in Arabia.
75. That is, when you want to start on a journey, you can easily fold your tents and carry them, and when you want to make a short halt, you can easily unfold them and pitch them
for shelter and rest.
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