(Revealed before Hijrah)

Date of Revelation and Context
This Surah was revealed at Mecca. Ibn Abbas makes an exception of vv. 96, 97 and 98, which according to him were revealed at Medina. Professor Noldeke, however, thinks that the Surah was revealed at Mecca with the exception of vv. 44, 112, 120, 121 and 126. It is prefaced with no abbreviated letters. As the subject-matter of a Surah is an amplification and expansion of the abbreviated letters placed at its head and is governed by them, the subject-matter of a Surah which has no abbreviated letters constitutes, in fact, a continuation of the subject-matter of the preceding Surah which has abbreviated letters in its beginning; and is subject to, and governed by, those abbreviated letters. Thus the subject-matter of this Surah should be considered as a continuation of the subject matter of the preceding Surah (Al-Hijr) and should be taken as governed by the letters Alif Lam Ra, placed in the beginning of that Surah; only the method of approach and treatment of the subject is different.

Subject-Matter
Quite appropriately the Surah has been given the title of Al-Nahl (lit. the Bee), because by a reference to the natural instinct of the bee which has been termed Wahy in the Qur’an (16:69) attention is drawn to the fact that the entire universe depends for its smooth and successful working on Wahy, whether manifest or hidden, direct or indirect. This subject constitutes the pivot or basic theme of the Surah. Moreover, the subject of Jihad has been introduced here as an important subject. As Jihad was to become the target of attacks from all quarters, it is hinted that, like honey, which is protected by the bee from undue interference by its God-given sting, the Qur’an which is a storehouse of spiritual honey shall be protected by the use of force which Muslims will have to employ to protect it. Believers are then told that if they wish their kith and kin to accept the Qur’an they should see that their own hearts are cleansed because without purity of heart it is impossible to know God. God does not compel anyone to accept the truth, because by using force the very purpose of religion is defeated.

Next, the Surah enters into a discussion of the Life after death and it is stated that even in this world nations are resurrected and given a new life, and it is with their Hijrah (Emigration) that their resurrection begins. Accordingly, the Holy Prophet also would have to leave his native place and emigrate to Medina because it was essential for the spiritual development of his followers that they should be separated from disbelievers and be educated and trained in the teaching of their religion in congenial environments. From this the conclusion is drawn that if it is so necessary for the spiritual progress of believers to undergo Hijrah in this world, how far more is it necessary for the permanent spiritual advancement of man that he should undergo a spiritual Hijrah which is another name for death. After this Hijrah the Faithful and the disbelievers begin to travel on separate paths; the disbelievers go to Hell and the Faithful bask in the sunshine of Divine Grace and scale the heights of atonement with God.

The subject that great and wholesome results will flow from the Holy Prophet's Hijrah (Emigration) is continued. The Surah proceeds briefly to deal with the question, why respite is granted to disbelievers and why they are not forced to accept the Truth. This leads to the treatment of the objection that if the Holy Prophet is a true Messenger of God, why is his teaching at variance with that of earlier Prophets. In answer to this objection it is stated that the real teaching which former Prophets gave to their peoples greatly differed from the current, adulterated and corrupt teachings attributed to them. In fact, a new Prophet comes only when former Teachings become corrupt and lose their title to Divine protection. By citing the example of the bee, the Surah draws attention to the fact that just as, guided by Divine inspiration, the bee collects its food from fruits and flowers and converts it into delicious and wholesome honey, it is in the fitness of things that for his moral regeneration and spiritual development man should be guided by revelation, and proceeds to say that just as honey varies in quality, so are all men not of equal spiritual development. Like the different colours and flavours of honey, revelations of various Prophets also are of different patterns.

Then one more argument is given to establish the need of Divine revelation. When with the passage of time people become separated from the era of a Prophet and vested interests grow up and become entrenched and privileges flow from father to son and all natural avenues of progress and advancement are closed upon the common man, God raises a new Prophet who wages a relentless war against this tyranny of man against man, and the so-called leaders who erstwhile enjoyed monopoly of power and benefit are dethroned from seats of authority and the common men who follow the new Prophet take their place. The chains of bondage of men are broken and they begin to breathe in an atmosphere of true freedom. Next, disbelievers are warned that great changes which are decreed to be brought about by means of the Qur'an would take place very soon. The time cries for a change and the new Message possesses all the essential qualities and ingredients of a perfect Teaching. The followers of this new Teaching will succeed and all power and dominion will pass into their hands. A veritable war will be waged against disbelief and its leaders will be destroyed.

Towards the end of the Surah the Holy Prophet is told that the sphere and scope of his preaching should now widen and embrace in its orbit Christians and Jews. This would excite a new opposition and Muslims would suffer persecution from all quarters; but the Divine cause of Islam would continue to grow and prosper amid opposition and persecution, and its enemies would meet with their deserved fate.

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
[16:1] In the name of Allah, the Gracious, the Merciful.

أَتَى أَمْرُ اللَّهِ فَلاَ تَسْتَعْجِلُوهُ سُبْحَانَهُ وَتَعَالَى عَمَّا يُشْرِكُونَ
[16:2] The decree of Allah is coming[1528], so seek ye not to hasten it. Holy is He, and exalted above all that which they associate with Him.

يُنَزِّلُ الْمَلاَئِكَةَ بِالرُّوحِ مِنْ أَمْرِهِ عَلَى مَنْ يَشَاءُ مِنْ عِبَادِهِ أَنْ أَنذِرُوا أَنَّهُ لاَ إِلَهَ إِلاَّ أَنَا فَاتَّقُونِي
[16:3] He sends down the angels with revelation[1529] by His command on whomsoever of His servants He pleases saying, ‘Warn people that there is no God but I, so take Me alone for your Protector.’

خَلَقَ السَّمَاوَاتِ وَالأَرْضَ بِالْحَقِّ تَعَالَى عَمَّا يُشْرِكُونَ
[16:4] He has created the heavens and the earth in accordance with the requirements of wisdom[1530]. Exalted is He above all that they associate with Him.

خَلَقَ الإِنسَانَ مِنْ نُطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مُبِينٌ
[16:5] He has created man from a drop of fluid, but lo! he is an open disputer.[1531]

وَالأَنْعَامَ خَلَقَهَا لَكُمْ فِيهَا دِفْءٌ وَمَنَافِعُ وَمِنْهَا تَأْكُلُونَ
[16:6] And the cattle too He has created; you find in them warmth and other uses; and some of them you eat.

وَلَكُمْ فِيهَا جَمَالٌ حِينَ تُرِيحُونَ وَحِينَ تَسْرَحُونَ
[16:7] And in them there is beauty for you when you bring them home in the evening, and when you drive them forth to pasture in the morning.

وَتَحْمِلُ أَثْقَالَكُمْ إِلَى بَلَدٍ لَمْ تَكُونُوا بَالِغِيهِ إِلاَّ بِشِقِّ الأَنفُسِ إِنَّ رَبَّكُمْ لَرَءُوفٌ رَحِيمٌ
[16:8] And they carry your loads to a land which you could not reach except with great hardship to yourselves. Surely, your Lord is Compassionate, Merciful.

وَالْخَيْلَ وَالْبِغَالَ وَالْحَمِيرَ لِتَرْكَبُوهَا وَزِينَةً وَيَخْلُقُ مَا لاَ تَعْلَمُونَ
[16:9] And He has created horses and mules and asses that you may ride them, and as a source of beauty[1532]. And He will create what you do not yet know[1532A].

وَعَلَى اللَّهِ قَصْدُ السَّبِيلِ وَمِنْهَا جَائِرٌ وَلَوْ شَاءَ لَهَدَاكُمْ أَجْمَعِينَ
[16:10] And upon Allah rests the showing of the right way, and there are ways which deviate from the right course. And if He had enforced His will, He would have guided you all.

هُوَ الَّذِي أَنزَلَ مِنْ السَّمَاءِ مَاءً لَكُمْ مِنْهُ شَرَابٌ وَمِنْهُ شَجَرٌ فِيهِ تُسِيمُونَ
[16:11] He it is Who sends down water for you from the clouds; out of it you have your drink, and there grow from it trees on which you pasture your cattle.

يُنْبِتُ لَكُمْ بِهِ الزَّرْعَ وَالزَّيْتُونَ وَالنَّخِيلَ وَالأَعْنَابَ وَمِنْ كُلِّ الثَّمَرَاتِ إِنَّ فِي ذَلِكَ لَآيَةً لِقَوْمٍ يَتَفَكَّرُونَ

[16:12] Therewith He grows corn for you, and the olive and the datepalm, and the grapes, and all kinds of fruits. Surely, in that is a Sign for a people who reflect.[1533]

وَسَخَّرَ لَكُمْ اللَّيْلَ وَالنَّهَارَ وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومُ مُسَخَّرَاتٌ بِأَمْرِهِ إِنَّ فِي ذَلِكَ لآياتٍ لِقَوْمٍ يَعْقِلُونَ

[16:13] And He has pressed into service for you the night and the day, and the sun and the moon; and the stars too have been pressed into service by His command. Surely, in that are Signs for a people who make use of their reason.

وَمَا ذَرَأَ لَكُمْ فِي الأَرْضِ مُخْتَلِفًا أَلْوَانُهُ إِنَّ فِي ذَلِكَ لَآيَةً لِقَوْمٍ يَذَّكَّرُونَ
[16:14] And He has pressed into service the things He has created for you in the earth[1534], varying in colours. Surely, in that is a Sign for a people who take heed.[1535]

وَهُوَ الَّذِي سَخَّرَ الْبَحْرَ لِتَأْكُلُوا مِنْهُ لَحْمًا طَرِيًّا وَتَسْتَخْرِجُوا مِنْهُ حِلْيَةً تَلْبَسُونَهَا وَتَرَى الْفُلْكَ مَوَاخِرَ فِيهِ وَلِتَبْتَغُوا مِنْ فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ

[16:15] And He it is Who has subjected to you the sea that you may eat therefrom fresh flesh, and may take forth therefrom ornaments which you wear. And thou seest the ships ploughing through it, that you may thereby journey [1536] and that you may seek of His bounty and that you may be grateful.

وَأَلْقَى فِي الأَرْضِ رَوَاسِيَ أَنْ تَمِيدَ بِكُمْ وَأَنْهَارًا وَسُبُلاً لَّعَلَّكُمْ تَهْتَدُونَ
[16:16] And He has placed in the earth firm mountains lest it quake[1537] with you, and rivers and routes[1538] that you may take the right way.

وَعَلاَمَاتٍ وَبِالنَّجْمِ هُمْ يَهْتَدُونَ
[16:17] And, other marks too; by them and by the stars they follow the right direction.[1539]

أَفَمَنْ يَخْلُقُ كَمَنْ لاَ يَخْلُقُ أَفَلاَ تَذَكَّرُونَ
[16:18] Is He, then, Who creates like one who creates not? Will you not then take heed?

وَإِنْ تَعُدُّوا نِعْمَةَ اللَّهِ لاَ تُحْصُوهَا إِنَّ اللَّهَ لَغَفُورٌ رَحِيمٌ
[16:19] And if you try to count the favours of Allah, you will not be able to number them. Surely, Allah is Most Forgiving, Merciful.

وَاللَّهُ يَعْلَمُ مَا تُسِرُّونَ وَمَا تُعْلِنُونَ
[16:20] And Allah knows what you conceal and what you disclose.

وَالَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ لاَ يَخْلُقُونَ شَيْئًا وَهُمْ يُخْلَقُونَ
[16:21] And those on whom they call beside Allah create not anything, but they are themselves created.

أَمْوَاتٌ غَيْرُ أَحْيَاءٍ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ
[16:22] They are dead, not living; and they know not when they will be raised.

إِلَهُكُمْ إِلَهٌ وَاحِدٌ فَالَّذِينَ لاَ يُؤْمِنُونَ بالآخِرَةِ قُلُوبُهُمْ مُنكِرَةٌ وَهُمْ مُسْتَكْبِرُونَ
[16:23] Your God is One God. And as to those who believe not in the Hereafter, their hearts are strangers to truth, and they are full of pride.

لاَ جَرَمَ أَنَّ اللَّهَ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ إِنَّهُ لاَ يُحِبُّ الْمُسْتَكْبِرِينَ
[16:24] Undoubtedly, Allah knows what they conceal and what they disclose. Surely, He loves not the proud.

وَإِذَا قِيلَ لَهُمْ مَاذَا أَنزَلَ رَبُّكُمْ قَالُوا أَسَاطِيرُ الأَوَّلِينَ
[16:25] And when it is said to them, ‘What think ye of that which your Lord has sent down?’, they say, ‘Stories of the ancients,’

لِيَحْمِلُوا أَوْزَارَهُمْ كَامِلَةً يَوْمَ الْقِيَامَةِ وَمِنْ أَوْزَارِ الَّذِينَ يُضِلُّونَهُمْ بِغَيْرِ عِلْمٍ أَلاَ سَاءَ مَا يَزِرُونَ
[16:26] That they may bear their burdens in full on the Day of Resurrection, and also a portion of the burdens of those whom they lead astray without knowledge. Behold! evil is that which they bear.

قَدْ مَكَرَ الَّذِينَ مِنْ قَبْلِهِمْ فَأَتَى اللَّهُ بُنْيَانَهُمْ مِنَ الْقَوَاعِدِ فَخَرَّ عَلَيْهِمُ السَّقْفُ مِنْ فَوْقِهِمْ وَأَتَاهُمُ الْعَذَابُ مِنْ حَيْثُ لاَ يَشْعُرُونَ

[16:27] Those who were before them did also plan, but Allah came upon their structure at the very foundations, so that the roof fell down upon them from above them[1540]; and the punishment came upon them from where they knew not.

ثُمَّ يَوْمَ الْقِيَامَةِ يُخْزِيهِمْ وَيَقُولُ أَيْنَ شُرَكَائِيَ الَّذِينَ كُنْتُمْ تُشَاقُّونَ فِيهِمْ قَالَ الَّذِينَ أُوتُوا الْعِلْمَ إِنَّ الْخِزْيَ الْيَوْمَ وَالسُّوءَ عَلَى الْكَافِرِينَ

[16:28] Then on the Day of Resurrection He will disgrace them and will say, “Where are My ‘partners’ for whose sake you used to oppose the Prophets?” Those endowed with knowledge will say, ‘This day disgrace and affliction will surely fall on the disbelievers,’

الَّذِينَ تَتَوَفَّاهُمُ الْمَلاَئِكَةُ ظَالِمِي أَنفُسِهِمْ فَأَلْقَوْا السَّلَمَ مَا كُنَّا نَعْمَلُ مِنْ سُوءٍ بَلَى إِنَّ اللَّهَ عَلِيمٌ بِمَا كُنْتُمْ تَعْمَلُونَ

[16:29] Those whom the angels cause to die while they are wronging their souls. Then will they offer submission, saying, ‘We used not to do any evil.’ Nay, surely, Allah knows well what you used to do.[1541]

فَادْخُلُوا أَبْوَابَ جَهَنَّمَ خَالِدِينَ فِيهَا فَلَبِئْسَ مَثْوَى الْمُتَكَبِّرِينَ
[16:30] So enter the gates of Hell, to abide therein. Evil indeed is the abode of the proud.

وَقِيلَ لِلَّذِينَ اتَّقَوْا مَاذَا أَنْزَلَ رَبُّكُمْ قَالُوا خَيْرًا لِلَّذِينَ أَحْسَنُوا فِي هَذِهِ الدُّنْيَا حَسَنَةٌ وَلَدَارُ الآخِرَةِ خَيْرٌ وَلَنِعْمَ دَارُ الْمُتَّقِينَ

[16:31] And when it is said to the righteous, ‘What think ye of that which your Lord has revealed?’ they say, ‘The best.’ For those who do good there is good in this world. And the home of the Hereafter is even better. Excellent indeed is the abode of the righteous -

جَنَّاتُ عَدْنٍ يَدْخُلُونَهَا تَجْرِي مِنْ تَحْتِهَا الأَنْهَارُ لَهُمْ فِيهَا مَا يَشَاءُونَ كَذَلِكَ يَجْزِي اللَّهُ الْمُتَّقِينَ
[16:32] Gardens of Eternity, which they will enter; through them flow streams. They will have therein what they wish for[1542]. Thus does Allah reward the righteous,

الَّذِينَ تَتَوَفَّاهُمُ الْمَلاَئِكَةُ طَيِّبِينَ يَقُولُونَ سَلاَمٌ عَلَيْكُمْ ادْخُلُوا الْجَنَّةَ بِمَا كُنتُمْ تَعْمَلُونَ
[16:33] Those whom the angels cause to die while they are pure. They say: ‘Peace be unto you! Enter Heaven because of what you used to do.’

هَلْ يَنظُرُونَ إِلاَّ أَنْ تَأْتِيَهُمُ الْمَلاَئِكَةُ أَوْ يَأْتِيَ أَمْرُ رَبِّكَ كَذَلِكَ فَعَلَ الَّذِينَ مِنْ قَبْلِهِمْ وَمَا ظَلَمَهُمُ اللَّهُ وَلَكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ

[16:34] What do they wait for except that the angels should come upon them or that the decree of thy Lord[1543] should come to pass? So did those who were before them. Allah did not wrong them, but they used to wrong themselves.

فَأَصَابَهُمْ سَيِّئَاتُ مَا عَمِلُوا وَحَاقَ بِهِمْ مَا كَانُوا بِهِ يَسْتَهْزِئُون
[16:35] So the evil result of what they did befell them, and that which they used to mock at encompassed them.[1544]

وَقَالَ الَّذِينَ أَشْرَكُوا لَوْ شَاءَ اللَّهُ مَا عَبَدْنَا مِنْ دُونِهِ مِنْ شَيْءٍ نَحْنُ وَلاَ آبَاؤُنَا وَلاَ حَرَّمْنَا مِنْ دُونِهِ مِنْ شَيْءٍ كَذَلِكَ فَعَلَ الَّذِينَ مِنْ قَبْلِهِمْ فَهَلْ عَلَى الرُّسُلِ إِلاَّ الْبَلاَغُ الْمُبِينُ

[16:36] Those who set up equals to God say: ‘If Allah had so willed, we should not have worshipped anything beside Him, neither we nor our fathers, nor should we have forbidden anything without command from Him.’ So did those who were before them. But are the Messengers responsible for anything except the plain delivery of the Message?

وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَسُولاً أَنْ اُعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ فَمِنْهُمْ مَنْ هَدَى اللَّهُ وَمِنْهُمْ مَنْ حَقَّتْ عَلَيْهِ الضَّلاَلَةُ فَسِيرُوا فِي الأَرْضِ فَانْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُكَذِّبِينَ

[16:37] And We did raise among every people a Messenger, preaching: ‘Worship Allah and shun the Evil One.’ Then among them were some whom Allah guided and among them were some who became deserving of ruin. So travel through the earth, and see what was the end of those who treated the Prophets as liars!

إِنْ تَحْرِصْ عَلَى هُدَاهُمْ فَإِنَّ اللَّهَ لاَ يَهْدِي مَنْ يُضِلُّ وَمَا لَهُمْ مِنْ نَاصِرِينَ
[16:38] If thou art solicitous of their guidance, then know that Allah surely guides not those who lead others astray. And for such there are no helpers.

وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ لاَ يَبْعَثُ اللَّهُ مَنْ يَمُوتُ بَلَى وَعْدًا عَلَيْهِ حَقًّا وَلَكِنَّ أَكْثَرَ النَّاسِ لاَ يَعْلَمُونَ

[16:39] And they swear by Allah their strongest oaths, that Allah will not raise up those who die. Nay, He will certainly raise them up — a promise He has made binding on Himself, but most people know not.

لِيُبَيِّنَ لَهُمْ الَّذِي يَخْتَلِفُونَ فِيهِ وَلِيَعْلَمَ الَّذِينَ كَفَرُوا أَنَّهُمْ كَانُوا كَاذِبِينَ
[16:40] He will raise them up that He may make clear to them that wherein they differed, and that those who disbelieved may know that they were liars.[1545]

إِنَّمَا قَوْلُنَا لِشَيْءٍ إِذَا أَرَدْنَاهُ أَنْ نَقُولَ لَهُ كُنْ فَيَكُونُ
[16:41] Our word to a thing, when We will it, is only that We say to it, ‘Be!’, and it is.[1546]

وَالَّذِينَ هَاجَرُوا فِي اللَّهِ مِنْ بَعْدِ مَا ظُلِمُوا لَنُبَوِّئَنَّهُمْ فِي الدُّنْيَا حَسَنَةً وَلَأَجْرُ الآخِرَةِ أَكْبَرُ لَوْ كَانُوا يَعْلَمُونَ

[16:42] And as to those who have left their homes for the sake[1547] of Allah after they had been wronged, We will surely give them a goodly abode in this world: and truly the reward of the Hereafter is greater, if they but knew —

الَّذِينَ صَبَرُوا وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ
[16:43] Those who are steadfast and put their trust in their Lord.

وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ إِلاَّ رِجَالاً نُوحِي إِلَيْهِمْ فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لاَ تَعْلَمُونَ
[16:44] And We sent not as Messengers before thee but men to whom We sent revelation, so ask those who possess the Reminder, if you know not.

بِالْبَيِّنَاتِ وَالزُّبُرِ وَأَنزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ
[16:45] We sent Our Messengers with clear Signs and Scriptures. And We have sent down to thee the Reminder that thou mayest explain to mankind that which has been sent down to them, and that they may reflect.

أَفَأَمِنَ الَّذِينَ مَكَرُوا السَّيِّئَاتِ أَنْ يَخْسِفَ اللَّهُ بِهِمُ الأَرْضَ أَوْ يَأْتِيَهُمُ الْعَذَابُ مِنْ حَيْثُ لاَ يَشْعُرُونَ

[16:46] Do, then, those who devise evil plans feel secure that Allah will not make them sink into the land, or that the punishment will not come upon them from whence they do not know?

أَوْ يَأْخُذَهُمْ فِي تَقَلُّبِهِمْ فَمَا هُمْ بِمُعْجِزِينَ
[16:47] Or that He will not seize them in their going to and fro[1548] so that they shall not be able to frustrate God’s plans?

أَوْ يَأْخُذَهُمْ عَلَى تَخَوُّفٍ فَإِنَّ رَبَّكُمْ لَرَءُوفٌ رَحِيمٌ
[16:48] Or that He will not seize them by a process of gradual destruction[1549]? Your Lord is indeed Compassionate, Merciful.

أَوَلَمْ يَرَوْا إِلَى مَا خَلَقَ اللَّهُ مِنْ شَيْءٍ يَتَفَيَّأُ ظِلاَلُهُ عَنِ الْيَمِينِ وَالشَّمَائِلِ سُجَّدًا لِلَّهِ وَهُمْ دَاخِرُونَ

[16:49] Have they not seen that the shadows of everything which Allah has created shift from the right and from the left[1550], prostrating themselves to Allah, while they are being humbled?

وَلِلَّهِ يَسْجُدُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ مِنْ دَابَّةٍ وَالْمَلاَئِكَةُ وَهُمْ لاَ يَسْتَكْبِرُونَ
[16:50] And whatever is in the heavens and whatever creature is in the earth submits humbly to Allah, and the angels too, and they do not behave proudly.

يَخَافُونَ رَبَّهُمْ مِنْ فَوْقِهِمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ
[16:51] They fear their Lord above them, and do what they are commanded.

وَقَالَ اللَّهُ لاَ تَتَّخِذُوا إِلَهَيْنِ اثْنَيْنِ إِنَّمَا هُوَ إِلَهٌ وَاحِدٌ فَإِيَّايَ فَارْهَبُونِي
[16:52] Allah has said, ‘Take not for worship two gods. There is only One God[1551]. So fear Me alone.’

وَلَهُ مَا فِي السَّمَاوَاتِ وَالأَرْضِ وَلَهُ الدِّينُ وَاصِبًا أَفَغَيْرَ اللَّهِ تَتَّقُونَ
[16:53] And to Him belongs whatsoever is in the heavens and the earth and to Him is due obedience for ever. Will you then fear any other than Allah?

وَمَا بِكُمْ مِنْ نِعْمَةٍ فَمِنَ اللَّهِ ثُمَّ إِذَا مَسَّكُمُ الضُّرُّ فَإِلَيْهِ تَجْأَرُونَ
[16:54] And whatever blessing you have, it is from Allah. And when affliction befalls you, it is unto Him that you cry for help.

ثُمَّ إِذَا كَشَفَ الضُّرَّ عَنْكُمْ إِذَا فَرِيقٌ مِنْكُمْ بِرَبِّهِمْ يُشْرِكُونَ
[16:55] Then, when He removes the affliction from you, behold! a party among you begins to attribute equals to their Lord,

لِيَكْفُرُوا بِمَا آتَيْنَاهُمْ فَتَمَتَّعُوا فَسَوْفَ تَعْلَمُونَ
[16:56] So that they deny that which We have bestowed upon them. Well, enjoy yourselves a little; but soon will you know.

وَيَجْعَلُونَ لِمَا لاَ يَعْلَمُونَ نَصِيبًا مِمَّا رَزَقْنَاهُمْ تَاللَّهِ لَتُسْأَلُنَّ عَمَّا كُنْتُمْ تَفْتَرُونَ
[16:57] And they set apart for the false deities of which they know nothing a portion of that which We have bestowed on them. By Allah, you shall certainly be called to account for all that you have forged.

وَيَجْعَلُونَ لِلَّهِ الْبَنَاتِ سُبْحَانَهُ وَلَهُمْ مَا يَشْتَهُونَ
[16:58] And they ascribe daughters to Allah — Holy is He! — while they themselves have what they desire.[1552]

وَإِذَا بُشِّرَ أَحَدُهُمْ بِالأُنثَى ظَلَّ وَجْهُهُ مُسْوَدًّا وَهُوَ كَظِيمٌ
[16:59] And when to one of them is conveyed the tidings of the birth of a female, his face darkens[1552A], while he suppresses his inward grief.

يَتَوَارَى مِنْ الْقَوْمِ مِنْ سُوءِ مَا بُشِّرَ بِهِ أَيُمْسِكُهُ عَلَى هُونٍ أَمْ يَدُسُّهُ فِي التُّرَابِ أَلاَ سَاءَ مَا يَحْكُمُونَ
[16:60] He hides himself from the people because of the bad news he has had: ‘Shall he keep it in spite of disgrace or bury it in the dust?[1553]’ Verily, evil is that which they judge.

لِلَّذِينَ لاَ يُؤْمِنُونَ بالآخِرَةِ مَثَلُ السَّوْءِ وَلِلَّهِ الْمَثَلُ الأَعْلَى وَهُوَ الْعَزِيزُ الْحَكِيمُ
[16:61] The state of those who do not believe in the Hereafter is evil, while Allah’s attribute is sublime and He is the Mighty, the Wise.

وَلَوْ يُؤَاخِذُ اللَّهُ النَّاسَ بِظُلْمِهِمْ مَا تَرَكَ عَلَيْهَا مِنْ دَابَّةٍ وَلَكِنْ يُؤَخِّرُهُمْ إِلَى أَجَلٍ مُسَمًّى فَإِذَا جَاءَ أَجَلُهُمْ لاَ يَسْتَأْخِرُونَ سَاعَةً وَلاَ يَسْتَقْدِمُونَ

[16:62] And if Allah were to punish men for their wrongdoing, He would not leave thereon a living creature[1554], but He gives them respite till an appointed term; and when their term is come, they cannot remain behind a single hour, nor can they go ahead of it.

وَيَجْعَلُونَ لِلَّهِ مَا يَكْرَهُونَ وَتَصِفُ أَلْسِنَتُهُمُ الْكَذِبَ أَنَّ لَهُمْ الْحُسْنَى لاَ جَرَمَ أَنَّ لَهُمْ النَّارَ وَأَنَّهُمْ مُفْرَطُونَ

[16:63] And they attribute to Allah what they dislike for themselves and their tongues utter the lie that they will have the best of everything. Undoubtedly, theirs shall be the Fire, and therein shall they be abandoned.

تَاللَّهِ لَقَدْ أَرْسَلْنَا إِلَى أُمَمٍ مِنْ قَبْلِكَ فَزَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ فَهُوَ وَلِيُّهُمُ الْيَوْمَ وَلَهُمْ عَذَابٌ أَلِيمٌ

[16:64] By Allah, We did send Messengers to the peoples before thee; but Satan made their works appear beautiful to them. So he is their patron this day, and they shall have a grievous punishment.

وَمَا أَنزَلْنَا عَلَيْكَ الْكِتَابَ إِلاَّ لِتُبَيِّنَ لَهُمُ الَّذِي اخْتَلَفُوا فِيهِ وَهُدًى وَرَحْمَةً لِقَوْمٍ يُؤْمِنُونَ
[16:65] And We have not sent down to thee the Book except that thou mayest explain to them that concerning which they differ, and as a guidance, and a mercy for a people who believe.

وَاللَّهُ أَنزَلَ مِنْ السَّمَاءِ مَاءً فَأَحْيَا بِهِ الأَرْضَ بَعْدَ مَوْتِهَا إِنَّ فِي ذَلِكَ لَآيَةً لِقَوْمٍ يَسْمَعُونَ
[16:66] And Allah has sent down water from the sky, and has quickened therewith the earth after its death. Surely, in that is a Sign for a people who would hear

وَإِنَّ لَكُمْ فِي الأَنْعَامِ لَعِبْرَةً نُسْقِيكُمْ مِمَّا فِي بُطُونِهِ مِنْ بَيْنِ فَرْثٍ وَدَمٍ لَبَنًا خَالِصًا سَائِغًا لِلشَّارِبِينَ

[16:67] And surely in the cattle too there is a lesson[1555] for you. We give you to drink of what is in their bellies, from betwixt the faeces and the blood, milk pure and pleasant for those who drink it.

وَمِنْ ثَمَرَاتِ النَّخِيلِ وَالأَعْنَابِ تَتَّخِذُونَ مِنْهُ سَكَرًا وَرِزْقًا حَسَنًا إِنَّ فِي ذَلِكَ لَآيَةً لِقَوْمٍ يَعْقِلُونَ
[16:68] And of the fruits of the datepalms and the grapes, whence you obtain intoxicating drink and wholesome food[1555A]. Verily, in that is a Sign for a people who make use of their reason.

وَأَوْحَى رَبُّكَ إِلَى النَّحْلِ أَنِ اتَّخِذِي مِنْ الْجِبَالِ بُيُوتًا وَمِنْ الشَّجَرِ وَمِمَّا يَعْرِشُونَ
[16:69] And thy Lord has inspired[1556] the bee, saying, ‘Make thou houses in the hills and in the trees and in the trellises which they build.

ثُمَّ كُلِي مِنْ كُلِّ الثَّمَرَاتِ فَاسْلُكِي سُبُلَ رَبِّكِ ذُلُلاً يَخْرُجُ مِنْ بُطُونِهَا شَرَابٌ مُخْتَلِفٌ أَلْوَانُهُ فِيهِ شِفَاءٌ لِلنَّاسِ إِنَّ فِي ذَلِكَ لَآيَةً لِقَوْمٍ يَتَفَكَّرُونَ

[16:70] ‘Then eat of every kind of fruit, and follow the ways of thy Lord that have been made easy for thee.’ There comes forth from their bellies a drink of varying hues. Therein is cure for men. Surely, in that is a Sign for a people who reflect.[1557]

وَاللَّهُ خَلَقَكُمْ ثُمَّ يَتَوَفَّاكُمْ وَمِنْكُمْ مَنْ يُرَدُّ إِلَى أَرْذَلِ الْعُمُرِ لِكَيْ لاَ يَعْلَمَ بَعْدَ عِلْمٍ شَيْئًا إِنَّ اللَّهَ عَلِيمٌ قَدِيرٌ

[16:71] And Allah creates you, then He causes you to die; and there are some among you who are driven to the worst part of life, with the result that they know nothing after having had knowledge. Surely, Allah is All-Knowing, Powerful.

وَاللَّهُ فَضَّلَ بَعْضَكُمْ عَلَى بَعْضٍ فِي الرِّزْقِ فَمَا الَّذِينَ فُضِّلُوا بِرَادِّي رِزْقِهِمْ عَلَى مَا مَلَكَتْ أَيْمَانُهُمْ فَهُمْ فِيهِ سَوَاءٌ أَفَبِنِعْمَةِ اللَّهِ يَجْحَدُونَ

[16:72] And Allah has favoured some of you above others in worldly gifts. But those more favoured will not restore any part of their worldly gifts[1558] to those whom their right hands possess[1559], so that they may be equal sharers in them. Will they then deny the favour of Allah?

وَاللَّهُ جَعَلَ لَكُمْ مِنْ أَنفُسِكُمْ أَزْوَاجًا وَجَعَلَ لَكُمْ مِنْ أَزْوَاجِكُمْ بَنِينَ وَحَفَدَةً وَرَزَقَكُمْ مِنَ الطَّيِّبَاتِ أَفَبِالْبَاطِلِ يُؤْمِنُونَ وَبِنِعْمَةِ اللَّهِ هُمْ يَكْفُرُونَ

[16:73] And Allah has made for you mates from among yourselves, and has made for you, from your mates, sons and grandsons, and has provided you with good things. Will they then believe in vain things and deny the favour of Allah?[1560]

وَيَعْبُدُونَ مِنْ دُونِ اللَّهِ مَا لاَ يَمْلِكُ لَهُمْ رِزْقًا مِنْ السَّمَاوَاتِ وَالأَرْضِ شَيْئًا وَلاَ يَسْتَطِيعُونَ
[16:74] And they worship beside Allah such as have no power to bestow on them any gift from the heavens or the earth, nor can they ever have such power.

فَلاَ تَضْرِبُوا لِلَّهِ الأَمْثَالَ إِنَّ اللَّهَ يَعْلَمُ وَأَنْتُمْ لاَ تَعْلَمُونَ
[16:75] So coin not similitudes for Allah. Surely, Allah knows and you know not.[1561]

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

[16:76] Allah sets forth the parable of a slave who is owned[1562], having no power over anything; and a free man whom We have provided with a fair provision from Ourself, and he spends thereof secretly and openly[1563]. Are they equal? Praise be to Allah! But most of them know not.

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

[16:77] And Allah sets forth another parable of two men: one of them is dumb, having no power over anything, and he is a burden to his master; whithersoever he sends him, he brings no good. Can he be equal to him who enjoins justice and who is himself on the straight path?[1564]

وَلِلَّهِ غَيْبُ السَّمَاوَاتِ وَالأَرْضِ وَمَا أَمْرُ السَّاعَةِ إِلاَّ كَلَمْحِ الْبَصَرِ أَوْ هُوَ أَقْرَبُ إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

[16:78] And to Allah belongs the unseen[1565] of the heavens and the earth; and the matter of the Hour is but as the twinkling of an eye, nay, it is nearer still. Surely, Allah has power over all things.

وَاللَّهُ أَخْرَجَكُمْ مِنْ بُطُونِ أُمَّهَاتِكُمْ لاَ تَعْلَمُونَ شَيْئًا وَجَعَلَ لَكُمُ السَّمْعَ وَالأَبْصَارَ وَالأَفْئِدَةَ لَعَلَّكُمْ تَشْكُرُونَ

[16:79] And Allah brought you forth from the wombs of your mothers while you knew nothing, and gave you ears and eyes and hearts[1566], that you might be grateful.

أَلَمْ يَرَوْا إِلَى الطَّيْرِ مُسَخَّرَاتٍ فِي جَوِّ السَّمَاءِ مَا يُمْسِكُهُنَّ إِلاَّ اللَّهُ إِنَّ فِي ذَلِكَ لآياتٍ لِقَوْمٍ يُؤْمِنُونَ

[16:80] Do they not see the birds held under subjection in the vault of heaven? None keeps them back[1567] save Allah. Verily, in that are Signs for a people who believe.

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

[16:81] And Allah has made your homes, a place of rest for you and has made for you, of the skins of cattle, abodes which you find light at the time when you travel and at the time when you halt; and of their wool, and their furs, and their hair, He has supplied you with household goods and articles of use for a time.

وَاللَّهُ جَعَلَ لَكُمْ مِمَّا خَلَقَ ظِلاَلاً وَجَعَلَ لَكُمْ مِنَ الْجِبَالِ أَكْنَانًا وَجَعَلَ لَكُمْ سَرَابِيلَ تَقِيكُمُ الْحَرَّ وَسَرَابِيلَ تَقِيكُمْ بَأْسَكُمْ كَذَلِكَ يُتِمُّ نِعْمَتَهُ عَلَيْكُمْ لَعَلَّكُمْ تُسْلِمُونَ

[16:82] And Allah has made for you, of that which He has created, things affording shade; and He has made for you, in the mountains, places of shelter; and He has made for you garments which protect you from heat, and coats of mail which protect yo

فَإِنْ تَوَلَّوْا فَإِنَّمَا عَلَيْكَ الْبَلاَغُ الْمُبِينُ
[16:83] But if they turn away, then thou art responsible only for the plain delivery of the Message.

يَعْرِفُونَ نِعْمَةَ اللَّهِ ثُمَّ يُنكِرُونَهَا وَأَكْثَرُهُمُ الْكَافِرُونَ
[16:84] They recognize the favour of Allah, yet they deny it; and most of them are confirmed disbelievers.

وَيَوْمَ نَبْعَثُ مِنْ كُلِّ أُمَّةٍ شَهِيدًا ثُمَّ لاَ يُؤْذَنُ لِلَّذِينَ كَفَرُوا وَلاَ هُمْ يُسْتَعْتَبُونَ
[16:85] And remember the day when We shall raise up a witness from every people[1568], then those who disbelieve shall not be permitted to make amends, nor shall they be allowed to solicit God’s favour.

وَإِذَا رَأَى الَّذِينَ ظَلَمُوا الْعَذَابَ فَلاَ يُخَفَّفُ عَنْهُمْ وَلاَ هُمْ يُنظَرُونَ
[16:86] And when those who did wrong actually see the punishment, it will not be made light for them, nor will they be granted respite.

وَإِذَا رَأَى الَّذِينَ أَشْرَكُوا شُرَكَاءَهُمْ قَالُوا رَبَّنَا هَؤُلاَء شُرَكَاؤُنَا الَّذِينَ كُنَّا نَدْعُو مِنْ دُونِكَ فَأَلْقَوْا إِلَيْهِمُ الْقَوْلَ إِنَّكُمْ لَكَاذِبُونَ

[16:87] And when those who associate partners with God will see their associate-gods, they will say, ‘Our Lord, these are our associate-gods whom we used to call upon instead of Thee.’ Thereupon, they will retort on them with the words, ‘Surely, you are liars.’[1569]

وَأَلْقَوْا إِلَى اللَّهِ يَوْمَئِذٍ السَّلَمَ وَضَلَّ عَنْهُمْ مَا كَانُوا يَفْتَرُونَ
[16:88] And they will offer submission to Allah on that day, and all that they used to forge shall fail them.

الَّذِينَ كَفَرُوا وَصَدُّوا عَنْ سَبِيلِ اللَّهِ زِدْنَاهُمْ عَذَابًا فَوْقَ العَذَابِ بِمَا كَانُوا يُفْسِدُونَ
[16:89] As for those who disbelieve and turn men away from the way of Allah, We will add punishment to their punishment because they acted corruptly.

وَيَوْمَ نَبْعَثُ فِي كُلِّ أُمَّةٍ شَهِيدًا عَلَيْهِمْ مِنْ أَنفُسِهِمْ وَجِئْنَا بِكَ شَهِيدًا عَلَى هَؤُلاَء وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَى لِلْمُسْلِمِينَ

[16:90] And remember the day when We will raise up in every people a witness against them from amongst themselves, and We will bring thee as a witness against these. And We have sent down to thee the Book to explain everything, and a guidance, and a mercy, and glad tidings to those who submit to God.

إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَى وَيَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنكَرِ وَالْبَغْيِ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ

[16:91] Verily, Allah enjoins justice, and the doing of good to others; and giving like kindred; and forbids indecency, and manifest evil, and wrongful transgression[1570]. He admonished you that you may take heed.

وَأَوْفُوا بِعَهْدِ اللَّهِ إِذَا عَاهَدْتُمْ وَلاَ تَنقُضُوا الأَيْمَانَ بَعْدَ تَوْكِيدِهَا وَقَدْ جَعَلْتُمُ اللَّهَ عَلَيْكُمْ كَفِيلاً إِنَّ اللَّهَ يَعْلَمُ مَا تَفْعَلُونَ

[16:92] And fulfil the covenant of Allah when you have made; and break not the oaths[1571] after making them firm, while you have made Allah your surety. Certainly, Allah knows what you do.

وَلاَ تَكُونُوا كَالَّتِي نَقَضَتْ غَزْلَهَا مِنْ بَعْدِ قُوَّةٍ أَنكَاثًا تَتَّخِذُونَ أَيْمَانَكُمْ دَخَلاً بَيْنَكُمْ أَنْ تَكُونَ أُمَّةٌ هِيَ أَرْبَى مِنْ أُمَّةٍ إِنَّمَا يَبْلُوكُمُ اللَّهُ بِهِ وَلَيُبَيِّنَنَّ لَكُمْ يَوْمَ الْقِيَامَةِ مَا كُنْتُمْ فِيهِ تَخْتَلِفُونَ

[16:93] And be not like unto her who, after having made it strong, breaks her yarn into pieces. You make your oaths a means of deceit[1572] between you, for fear lest one people become more powerful than another[1573]. Surely, Allah tries you therewith, and on the Day of Resurrection He will make clear to you that wherein you differed.

وَلَوْ شَاءَ اللَّهُ لَجَعَلَكُمْ أُمَّةً وَاحِدَةً وَلَكِنْ يُضِلُّ مَنْ يَشَاءُ وَيَهْدِي مَنْ يَشَاءُ وَلَتُسْأَلُنَّ عَمَّا كُنتُمْ تَعْمَلُونَ

[16:94] And if Allah had enforced His will, He would surely have made you all one people; but He lets go astray him who wishes it, and guides him who wishes it; and you shall surely be questioned concerning that which you have been doing.

وَلاَ تَتَّخِذُوا أَيْمَانَكُمْ دَخَلاً بَيْنَكُمْ فَتَزِلَّ قَدَمٌ بَعْدَ ثُبُوتِهَا وَتَذُوقُوا السُّوءَ بِمَا صَدَدْتُمْ عَنْ سَبِيلِ اللَّهِ وَلَكُمْ عَذَابٌ عَظِيمٌ

[16:95] And make not your oaths a means of deceit between you; or your foot will slip after it has been firmly established[1574], and you will taste evil because you turned people away from the path of Allah, and you will have a severe punishment.

وَلاَ تَشْتَرُوا بِعَهْدِ اللَّهِ ثَمَنًا قَلِيلاً إِنَّمَا عِنْدَ اللَّهِ هُوَ خَيْرٌ لَكُمْ إِنْ كُنتُمْ تَعْلَمُونَ
[16:96] And barter not the covenant of Allah for a paltry price[1575]. Surely, that which is with Allah is better for you if you only knew

مَا عِنْدَكُمْ يَنفَدُ وَمَا عِنْدَ اللَّهِ بَاقٍ وَلَنَجْزِيَنَّ الَّذِينَ صَبَرُوا أَجْرَهُمْ بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ
[16:97] That which you have shall pass away, but that which is with Allah is lasting. And We will certainly give those who are steadfast their reward according to the best of their works.

مَنْ عَمِلَ صَالِحًا مِنْ ذَكَرٍ أَوْ أُنثَى وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً وَلَنَجْزِيَنَّهُمْ أَجْرَهُمْ بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ

[16:98] Whoso acts righteously, whether male or female[1576], and is a believer, We will surely grant him a pure life; and We will surely bestow on such their reward according to the best of their works.

فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّهِ مِنْ الشَّيْطَانِ الرَّجِيمِ
[16:99] And when thou recitest the Qur’an, seek refuge with Allah from Satan the rejected.

إِنَّهُ لَيْسَ لَهُ سُلْطَانٌ عَلَى الَّذِينَ آمَنُوا وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ
[16:100] Surely, he has no power over those who believe and who put their trust in their Lord.

إِنَّمَا سُلْطَانُهُ عَلَى الَّذِينَ يَتَوَلَّوْنَهُ وَالَّذِينَ هُمْ بِهِ مُشْرِكُونَ
[16:101] His power is only over those who make friends with him and who set up equals to Him.

وَإِذَا بَدَّلْنَا آيَةً مَكَانَ آيَةٍ وَاللَّهُ أَعْلَمُ بِمَا يُنَزِّلُ قَالُوا إِنَّمَا أَنْتَ مُفْتَرٍ بَلْ أَكْثَرُهُمْ لاَ يَعْلَمُونَ
[16:102] And when We bring one Sign in place of another[1577] — and Allah knows best what He reveals — they say, ‘Thou art but a fabricator.’ Nay, but most of them know not.

قُلْ نَزَّلَهُ رُوحُ الْقُدُسِ مِنْ رَبِّكَ بِالْحَقِّ لِيُثَبِّتَ الَّذِينَ آمَنُوا وَهُدًى وَبُشْرَى لِلْمُسْلِمِينَ
[16:103] Say, ‘The Spirit of holiness has brought it down from thy Lord with truth, that He may strengthen those who believe, and as a guidance and glad tidings for Muslims.’

وَلَقَدْ نَعْلَمُ أَنَّهُمْ يَقُولُونَ إِنَّمَا يُعَلِّمُهُ بَشَرٌ لِسَانُ الَّذِي يُلْحِدُونَ إِلَيْهِ أَعْجَمِيٌّ وَهَذَا لِسَانٌ عَرَبِيٌّ مُبِينٌ

[16:104] And indeed We know that they say that it is only a man who teaches[1578] him. But the tongue of him to whom they unjustly incline in making this insinuation is foreign, while this is Arabic tongue, plain and clear.

إِنَّ الَّذِينَ لاَ يُؤْمِنُونَ بِآيَاتِ اللَّهِ لاَ يَهْدِيهِمُ اللَّهُ وَلَهُمْ عَذَابٌ أَلِيمٌ
[16:105] As for those who do not believe in the Signs of Allah, surely, Allah will not guide them, and they shall have a grievous punishment.

إِنَّمَا يَفْتَرِي الْكَذِبَ الَّذِينَ لاَ يُؤْمِنُونَ بِآيَاتِ اللَّهِ وَأُوْلَئِكَ هُمُ الْكَاذِبُونَ
[16:106] It is only those who believe not in the Signs of Allah, that forge falsehood, and they it is who are the liars.

مَنْ كَفَرَ بِاللَّهِ مِنْ بَعْدِ إِيمَانِهِ إِلاَّ مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالإِيمَانِ وَلَكِنْ مَنْ شَرَحَ بِالْكُفْرِ صَدْرًا فَعَلَيْهِمْ غَضَبٌ مِنْ اللَّهِ وَلَهُمْ عَذَابٌ عَظِيمٌ

[16:107] Whoso disbelieves in Allah after he has believed — save him who is forced thereto while his heart finds peace in the faith[1579] — but such as open their breasts to disbelief, on them is Allah’s wrath; and they shall have a severe punishment.

ذَلِكَ بِأَنَّهُمُ اسْتَحَبُّوا الْحَيَاةَ الدُّنْيَا عَلَى الآخِرَةِ وَأَنَّ اللَّهَ لاَ يَهْدِي الْقَوْمَ الْكَافِرِينَ
[16:108] That is because they have preferred the present life to the Hereafter, and because Allah guides not the disbelieving people.

أُوْلَئِكَ الَّذِينَ طَبَعَ اللَّهُ عَلَى قُلُوبِهِمْ وَسَمْعِهِمْ وَأَبْصَارِهِمْ وَأُوْلَئِكَ هُمُ الْغَافِلُونَ
[16:109] It is they on whose hearts and ears and eyes Allah has set a seal. And it is they who are the heedless.

لاَ جَرَمَ أَنَّهُمْ فِي الآخِرَةِ هُمُ الْخَاسِرُونَ
[16:110] Undoubtedly, it is they who will be the losers in the Hereafter.

ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ هَاجَرُوا مِنْ بَعْدِ مَا فُتِنُوا ثُمَّ جَاهَدُوا وَصَبَرُوا إِنَّ رَبَّكَ مِنْ بَعْدِهَا لَغَفُورٌ رَحِيمٌ

[16:111] Then, surely, thy Lord — to those who fled their homes after they had been persecuted and then struggled[1580] hard in the cause of Allah and remained steadfast — aye, surely, after that thy Lord is Most Forgiving, Merciful.

يَوْمَ تَأْتِي كُلُّ نَفْسٍ تُجَادِلُ عَنْ نَفْسِهَا وَتُوَفَّى كُلُّ نَفْسٍ مَا عَمِلَتْ وَهُمْ لاَ يُظْلَمُونَ
[16:112] On the day when every soul will come pleading for itself, and every soul will be fully recompensed for what it did, and they will not be wronged.

وَضَرَبَ اللَّهُ مَثَلاً قَرْيَةً كَانَتْ آمِنَةً مُطْمَئِنَّةً يَأْتِيهَا رِزْقُهَا رَغَدًا مِنْ كُلِّ مَكَانٍ فَكَفَرَتْ بِأَنْعُمِ اللَّهِ فَأَذَاقَهَا اللَّهُ لِبَاسَ الْجُوعِ وَالْخَوْفِ بِمَا كَانُوا يَصْنَعُونَ

[16:113] And Allah sets forth for you the parable of a city[1581] which enjoyed security and peace; its provisions came to it in plenty from every quarter; but it denied the favours of Allah, so Allah made it taste hunger[1582] and fear which clothed it like a garment[1583] because of what they used to do.

وَلَقَدْ جَاءَهُمْ رَسُولٌ مِنْهُمْ فَكَذَّبُوهُ فَأَخَذَهُمُ الْعَذَابُ وَهُمْ ظَالِمُونَ
[16:114] And indeed there has come to them a Messenger from among themselves, but they treated him as a liar, so punishment overtook them while they were wrongdoers.

فَكُلُوا مِمَّا رَزَقَكُمُ اللَّهُ حَلالاً طَيِّبًا وَاشْكُرُوا نِعْمَةَ اللَّهِ إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ
[16:115] So eat of the lawful and good[1584] things which Allah has provided for you; and be grateful for the bounty of Allah, if it is Him you worship.

إِنَّمَا حَرَّمَ عَلَيْكُمُ الْمَيْتَةَ وَالدَّمَ وَلَحْمَ الْخِنْزِيرِ وَمَا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ فَمَنْ اضْطُرَّ غَيْرَ بَاغٍ وَلاَ عَادٍ فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ

[16:116] He has made unlawful for you only that which dies of itself and blood and the flesh of swine and that on which the name of any other than Allah has been invoked. But he who is driven by necessity, being neither disobedient nor exceeding the limit, then surely, Allah is Most Forgiving, Merciful.

وَلاَ تَقُولُوا لِمَا تَصِفُ أَلْسِنَتُكُمُ الْكَذِبَ هَذَا حَلاَلٌ وَهَذَا حَرَامٌ لِتَفْتَرُوا عَلَى اللَّهِ الْكَذِبَ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لاَ يُفْلِحُونَ

[16:117] And say not — because of the falsehood which your tongues utter — ‘This is lawful, and this is unlawful,’ so as to forge a lie against Allah. Surely, those who forge a lie against Allah do not prosper.

مَتَاعٌ قَلِيلٌ وَلَهُمْ عَذَابٌ أَلِيمٌ
[16:118] It is a brief enjoyment, and then they shall have a grievous punishment.

وَعَلَى الَّذِينَ هَادُوا حَرَّمْنَا مَا قَصَصْنَا عَلَيْكَ مِنْ قَبْلُ وَمَا ظَلَمْنَاهُمْ وَلَكِنْ كَانُوا أَنفُسَهُمْ يَظْلِمُونَ
[16:119] And to those also who are Jews, We forbade before this all that We have related to thee. And We wronged them not, but they used to wrong themselves.

ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ عَمِلُوا السُّوءَ بِجَهَالَةٍ ثُمَّ تَابُوا مِنْ بَعْدِ ذَلِكَ وَأَصْلَحُوا إِنَّ رَبَّكَ مِنْ بَعْدِهَا لَغَفُورٌ رَحِيمٌ

[16:120] Then surely, thy Lord — to those who do evil in ignorance[1585] and repent thereafter and make amends — aye, surely, after that thy Lord is Most Forgiving, Merciful.

إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً قَانِتًا لِلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ
[16:121] Abraham was indeed a paragon of virtue[1586], obedient to Allah, ever inclined to Him, and he was not of those who set up equals to God;

شَاكِرًا ِلأَنْعُمِهِ اجْتَبَاهُ وَهَدَاهُ إِلَى صِرَاطٍ مُسْتَقِيم
[16:122] Grateful for His favours; He chose him and guided him to a straight path.

وَآتَيْنَاهُ فِي الدُّنْيَا حَسَنَةً وَإِنَّهُ فِي الآخِرَةِ لَمِنَ الصَّالِحِينَ
[16:123] And We bestowed on him good in this world, and in the Hereafter he will surely be among the righteous.

ثُمَّ أَوْحَيْنَا إِلَيْكَ أَنِ اتَّبِعْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ
[16:124] And now We have revealed to thee, saying, ‘Follow the way of Abraham who was ever inclined to God and was not of those who set up equals to Him.’

إِنَّمَا جُعِلَ السَّبْتُ عَلَى الَّذِينَ اخْتَلَفُوا فِيهِ وَإِنَّ رَبَّكَ لَيَحْكُمُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ

[16:125] The punishment for profaning the Sabbath[1587] was imposed only on those who had differed about it, and thy Lord will surely judge between them on the day of Resurrection about that in which they differed.

ادْعُ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَنْ ضَلَّ عَنْ سَبِيلِهِ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ

[16:126] Call unto the way of thy Lord with wisdom[1588] and goodly exhortation, and argue with them in a way that is best. Surely, thy Lord knows best who has strayed from His way; and He knows those who are rightly guided.

وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا بِمِثْلِ مَا عُوقِبْتُمْ بِهِ وَلَئِنْ صَبَرْتُمْ لَهُوَ خَيْرٌ لِلصَّابِرِينَ
[16:127] And if you desire to punish the oppressors, then punish them to the extent to which you have been wronged; but if you show patience, then, surely, that is best for those who are patient.

وَاصْبِرْ وَمَا صَبْرُكَ إِلاَّ بِاللَّهِ وَلاَ تَحْزَنْ عَلَيْهِمْ وَلاَ تَكُ فِي ضَيْقٍ مِمَّا يَمْكُرُونَ
[16:128] And endure thou with patience; and verily, thy patience is possible only with the help of Allah. And grieve not for them, nor feel distressed because of their plots.

إِنَّ اللَّهَ مَعَ الَّذِينَ اتَّقَوْا وَالَّذِينَ هُمْ مُحْسِنُونَ
[16:129] Verily, Allah is with those who are righteous and those who do good.[1589]

1528. The words mean that the time of punishment for disbelievers, or the time of the ushering in of the new order has already arrived.

1529. By Ruh, (which signifies soul or spirit; Divine revelation; the Qur'an; etc.-Lane), is here meant the life-giving Word of God. The word also denotes a Prophet's Divine Message because of its life-giving qualities.

1530. The expression 'with the requirements of wisdom' may mean that heavens and earth have their allotted tasks in the spiritual regeneration of man so that both jointly produce the desired result. Or it may mean that God has created the heavens and the earth so that they may serve to turn man's attention to God, and man may see that nothing is perfect by itself except Him. The heavens stand in need of earth for the performance of their work and likewise the earth is dependent on heavens and both are subject to the Will of God. So the purpose of the creation of the heavens and the earth is to demonstrate to man the fact that nothing is perfect in itself except God.

1531. After God had created the heavens and the earth according to a definite system of laws, He created man and sent down His revelation for his guidance. But notwithstanding the fact that after having created man from an apparently contemptible seed God endowed him with the highest faculties, he, instead of acting upon the guidance vouchsafed to him by God; starts questioning His powers and prerogatives.

1532. When God has taken so much care to provide for the physical and material needs of man, the idea cannot be entertained for a single moment that He should have neglected to make a similar provision for his spiritual needs.

1532A. The words may mean that God will bring into existence new means of transport which were yet unknown to man. The prophecy has been wonderfully fulfilled in the form of railway trains, steamships, motor cars, aero planes, etc. God alone knows what new means of transport are yet to be invented.

1533. The energy, which makes plants grow, might be latent in the soil, but it does not come into play unless the soil receives water from heaven. Even so man may possess most excellent inherent faculties, but he cannot develop them without the help of Divine revelation. To base man's spiritual development upon his intellect alone is like saying that the earth can grow plants without the help of water.

1534. One of the most wonderful features of God's creation is that no two things or persons are exactly alike. But for this diversity there would have been indescribable confusion and chaos in the world. It would have been difficult to distinguish one thing from another or one person from another person. Similarly; there is such diversity in the dispositions and temperaments of men that it is beyond human power to devise a teaching which may equally suit all natures. No man has full knowledge of the diversity that exists in nature. God alone knows these differences and diversities and, therefore, He alone can give a Teaching which can equally suit and benefit all.

1535.  Each of the three words, viz., Yatafakkarun, Ya'qilun and Yadhdhakkarun which have been placed at the end of vv. 12th, 13th and 14th respectively may be understood not only as especially appropriate to the theme of the particular verse in which it is used, but also as applicable to the general theme dealt with collectively in the three verses, their use in their particular places being determined by the degree of their importance. The word "reflection" has been used first because it constitutes the first means for, and of all moral qualities it is the first to be awakened in, the process of the moral reformation of man. From the habit of reflection grows understanding or 'making use of reason.' At this second stage man accomplishes his moral reformation. After this comes the third stage when temptations have been completely overcome and moral struggle ceases and man 'takes heed' and is self admonished and the doing of good works becomes a part of his nature.

1536. The sea is a most important source of material benefits to man. It is the great repository of water from which the sun supplies us with rain. It is also a great highway for travel and commerce and an important source of food for man.

1537. Geology has established the fact that mountains have, to a great extent; made secure the earth against earthquakes.

1538. The word Subul (routes) here does not mean the artificial roads constructed by human hands but natural pathways formed by mountain-passes, rivers and valleys which have served as highways throughout the ages.

1539. The verse signifies that had the earth been of uniform surface and there had been no ups and downs, no valleys, mountains or rivers, it would have been almost impossible for men to find their way from one place to another. The distinctive physical features of the earth's surface help men to know their way. Today these landmarks have proved to be of great help in air navigation. The stars also help wayfarers to find their way on land and sea.

1540. It was no ordinary destruction which overtook the opponents of past Prophets. They were destroyed root and branch. The very foundations of the edifices they had erected and the walls and the roofs thereof tumbled down upon them, that is to say, neither the leaders nor their followers were spared.

1541. The disbelievers would protest that what they did was actuated by good intentions and pure motives and that they worshipped their false gods only as an aid to concentration on Divine attributes. The verse gives the lie to this sense of injured innocence of disbelievers.

1542. The desires of the righteous will become identified with God's Will; so they will desire only those things which it will be the Will of God to give them.

1543. 'The coming of angels' signifies the destruction of individual disbelievers, and 'the coming of God or of His decree' signifies their national ruin.

1544. The punishment of an evil deed is not an extraneous thing, but is the natural consequence of the deed itself and is also proportionate to it.

1545. Realization of truth on the Day of Resurrection will be so complete that disbelievers will admit that they were foolish to deny Resurrection. Indeed, it would be a full and complete realization.

1546. The word kun (be) does not mean that God gives the command to something already existing. It merely gives expression to a wish, and means that when God so expresses a wish, it finds immediate objective fulfillment.

1547. The expression, fi-Allah, may mean: (a) For the sake of Allah; (b) for the sake of God's religion, i.e., for the sake of free and unfettered exercise of religion; (c) "in Allah" which signifies that they had become completely lost in Allah.

1548. The frequent journeying of disbelievers and their free and unrestricted movements in the land should not lead believers to think that their might is invincible and that their glory will never depart. Soon these movements will result in the destruction of their political power.

1549. Takhawwuf meaning "to take little by little" (Lane), the verse signifies that the power of disbelievers will gradually decline, or that before their final overthrow they would be seized with a consuming fear of the growing power of Islam and its ultimate triumph.

1550. It is a natural phenomenon that the shadow of everything after reaching a certain stage becomes contracted, signifying that its power, influence and glory are about to depart and that it is about to be reduced to a mere shadow of its former self. Thus disbelievers are warned that Divine punishment will result in the complete obliteration of their shadows while the shadow of the Holy Prophet will continue to expand and lengthen, because things have long shadows when the sun is at their backs, and the sun of the grace of God is at the back of the Holy Prophet.

1551. A study of the working of the universe reveals a wonderful uniformity of the system running through it. If there had been more gods than one; this uniformity would have disappeared. Moreover, if there had been two gods, one would have to be subordinate to the other to carry out his orders. In that case the existence of one of the two would be superfluous. But if both of them had been of an equal status, then each of them would have his own separate sphere of influence and control. In such an event differences certainly would have arisen between them. But both these suppositions are absurd. Hence there must be One God, the Only Creator of the entire universe.

1552. The verse does not imply that the offence of disbelievers lies in attributing to God daughters and not sons though the Qur'an has also strongly denounced the attribution of a son to God (19:91, 92). The verse only points to the folly of the disbelievers that they attribute daughters to God while they themselves feel humiliated at daughters being attributed to them.

1552A. Iswadda Wajhu-hu means; his face became black, i.e., his face became expressive of grief or overcast with gloom; he became grieved, sorrowful or confounded; he became disgraced (Lane).

1553. The reference is to the barbarous custom of burying alive of female children which was in vogue among certain Arab tribes. They had a very low conception of their womenfolk and accorded them an extremely degraded position in their society. The Qur'an has strongly upheld the honor of women and has recognized all their legitimate rights, and in this respect it stands unique among all the Scriptures of the world.

1554. The reason why punishment is delayed is that if all sins had been at once punished by God, the world would have come to an end and all life on earth would have become extinct. Man would have perished as a result of his sins and there would have been left no purpose in the survival of beasts, animals and birds, etc., after his destruction. Being created for man's use and benefit they would have perished with him.

1555. 'lbrah, meaning 'an indication or evidence whereby one passes from ignorance to knowledge' (Lane). alludes to some subtle process taking place inside the bellies of the animals. A study of the process of conversion of grass or leaves of trees which the animals eat into milk in the bellies of the animals leads to the conclusion that the natural propensities and inclinations of man cannot lead him to the right path unless they are controlled and regulated by some heavenly agency- which is Divine revelation.

1555A. When things created by God remain in their natural and unadulterated form they constitute pure, wholesome and invigorating food. But when man interferes with their natural use he corrupts them. Similarly, as long as Divine Teaching remains intact, it is a source of great spiritual benefit, but when it is interfered with, it loses all its usefulness.

1556.  Revelation here signifies the natural instincts with which God has endowed all creatures. The verse contains a beautiful hint that the entire universe depends for its smooth and successful working on revelation (or inspiration), whether manifest or hidden. In other words, all things and creatures serve the purpose of their existence only by working according to their natural instincts and inborn faculties and aptitudes. The bee has been selected as a prominent example, because its wonderful organization and work impress even a casual observer and are discernible even by the naked eye.

1557. The subject of the bee has been further elaborated in this verse. God inspires the bee to collect its food from different fruits and flowers and then by means of the mechanism provided in its body and by the methods revealed to it by God it converts the collected food into honey. Honey possesses different colors and flavors, but all its different varieties are highly useful for men. This suggests that revelation has continued to descend on Prophets at different times and that the teachings of one Prophet differed in some details from the teachings of others, nevertheless all were the means of moral and spiritual regeneration for the people for whom they were designed.

1558. In every age some individuals or nations; by their superior intellect and harder work, come to acquire ascendancy and control over other individuals or nations. This is neither unfair nor unjust so long as proper opportunities are not denied to the less fortunate peoples also to make proper use of their talents and intelligence to earn the good things of life. But the "haves" have always set their face against all attempts on the part of the "have-nots" to better their condition and to have a share in the power and privileges they enjoy. In order to save the world from the tyranny of those in possession of power and privileges and to open the doors of progress and advancement to real merit and talent and thereby to rehabilitate justice and equality among mankind, God raises Reformers. Their advent heralds a new era and the dispossessed and the "have-nots" have their rights restored to them. Briefly, but very beautifully, the verse has laid down the Islamic law with regard to private ownership. Whereas on the one hand Islam has recognized the right of private ownership by emphasizing the word "their ' in the expression 'of their worldly gifts' it has, by using the words 'will restore,' also laid down the principle of the collective ownership of all things by all human beings as such, because only that thing is "restored" to another person which belongs to him. In fact, the Qur'an has accepted the principle of dual ownership of everything-the right to possess a property to be recognized in the person who earns it by the sweat of his brow and the right in that property of all human beings as human beings. Islam, in reality, neither believes in the right of unrestricted private ownership nor in complete and unreserved possession of wealth and the means of its production by the State. It adopts the middle course.

1559. The expression clearly includes all persons under one's control such as private servants,  subordinates, laborers, riots etc.

1560.  The verse refers to the instinct of private possession as an argument in support of the Unity of God.

1561. It is highly presumptuous on the part of man to devise a law regarding God while he is quite ignorant of His great and unlimited powers.

1562.  The disbelievers are like a person who has lost all freedom of will and action and is the slave of his own low desires and fancies.

1563. The implied reference may be to the Holy Prophet-God's servant par excellence. (1) He served mankind secretly (by praying for them at night) and openly (by tangible acts of service). (2) He served mankind at all hours of the day and night.

1564. This and the preceding verse refer to two different classes of disbelievers. The preceding verse refers to those disbelievers, who are slaves to superstitious beliefs and idolatrous practices and customs and, though possessing some means and the ability to do some useful work, are prevented from doing it because they are deprived of freedom of action. And the present verse refers to such disbelievers as are not only slaves to superstitious practices but are also totally lacking in the means and the ability to do any real good work.

1565.  "The unseen," i.e., the eventual defeat and discomfiture of disbelief and the victory of Islam.

1566. The faculties of hearing, seeing and understanding have been mentioned in the order in which they help man to acquire knowledge. First of all a newborn child makes use of the power of hearing. The faculty of seeing develops later and that of understanding is the last to mature.

1567. The verse only contains a reference to the punishment which was soon to overtake the disbelievers of Mecca. The keeping back of the birds signifies the withholding of the punishment that was in store for them. Arabic poetry abounds in verses where birds are spoken of as following in the rear of a victorious army to feed on the dead bodies of the enemy killed and left on the field of battle. And the hovering of birds, according to Arabic idiom, is symbolic of the defeat and destruction of a people (see 67:20). The present verse declares that God has withheld Muslims from waging war against disbelievers. But once they were given permission to fight, the disbelievers will be defeated and destroyed and their dead bodies will be eaten by the birds which they see flying in the sky.

1568.  The verse says that Messengers were sent to all peoples and nations of the world. This is a claim which has been put forth by the Qur'an alone of all the revealed Scriptures. The truth of this claim, revealed to the world about fourteen hundred years ago by the Qur'an; has now begun to dawn upon mankind.

1569.  This altercation between false gods and their followers shows that friendships based on sin and denial of truth never endure.

1570. The verse contains three commandments and three prohibitions which briefly deal with all the various stages of the moral and spiritual development of man and with both its positive and negative sides. It enjoins justice, the doing of good to others and kindness as between kindred; and forbids indecency, manifest evil and transgression. Justice implies that a person should treat others as he is treated by them. He should return to others the good or evil to the extent or measure to which he receives it from them. Higher than 'Adl (justice) is the stage of Ihsan (goodness) when man should do good to others regardless of what sort of treatment he receives from them, or even if he is maltreated by them. His conduct should not be actuated by considerations of reciprocity. At the last and highest stage of moral development, viz., 'Ita'i Dhil Qurba (giving like kindred), a believer is expected to do good to others not in return for any good received from them, nor with the idea of doing more good than the good received, but to do good prompted by a natural impulse, as good is done to very near blood relations. His condition at this stage resembles that of a mother whose love for her children springs from natural impulse. After a believer has attained this stage his moral development becomes complete. These three stages of morals constitute the positive side of man's moral development. Its negative side is portrayed in the three words, viz., Fahsha' (indecency), Munkar (manifest evil) and Baghy (transgression). Fahsha' signifies vice of which the knowledge is confined to the doer and Munkar signifies those evils which other men also see and condemn, though they may not suffer any loss or infringement of their own rights by them. Baghy, however, comprehends all those vices and evils which not only are seen, felt and denounced by other people but which do them positive harm also. These three simple words cover all conceivable vices.

1571. Obligations which the believers owe to God are covered by the words "covenant of Allah" and the duties they owe to their fellowmen are implied in the words, "the oaths."

1572.  This and the preceding verse lay the greatest stress on the inviolability of oaths which should be observed at all costs.

1573. The Arabic expression is capable of three interpretations:
(1) Because one people (non-Muslims) are stronger and wealthier than the other people (Muslims), i.e., Muslims should not put other stronger people out of their guard by concluding with them a peace treaty, thus biding their time till a favorable opportunity arises and they are strong enough to dishonor it.
(2) For fear lest one people (non-Muslims) should become stronger and wealthier than the other people (Muslims).
(3) So that one people (Muslims) should become stronger than the other people (non-Muslims), i.e., Muslims should not make a treaty with non-Muslims with this object in view that by taking advantage of it they should add to their own strength and break it when they find themselves stronger than non-Muslims.

1574. Such conduct will weaken your power.

1575. When people attain to power they generally fall victim to all sorts of temptations. Their enemies employ spies and informers among them and offer large bribes to know their State secrets. The Muslims are warned against succumbing to such temptations in the words: And barter not the covenant of Allah for a paltry price.

1576. The verse recognizes the equality of the rights of men and women and promises both equal share in Divine favors.

1577. The meaning is: "When We avert or delay punishment on account of a change for the better on the part of those who are threatened with it." There is no reference here to the abrogation of any of the verses of the Qur'an. There is no verse in the Qur'an which clashes with any other verse of the Book and which may therefore have to be regarded as abrogated. All parts of the Qur'an support and corroborate one another. There is nothing in the context either to suggest any reference to the idea of abrogation.

1578. Names of different persons have been mentioned in the traditions who, according to the allegations of the disbelievers, helped the Holy Prophet in composing the Qur'an-Jabar, a Christian slave; 'Aish or Ya'ish, a servant of Al-Huwaitib Ibn 'Abd al-'Uzza and Abu Fukaih who was known as Yasar and 'Adas or 'Addas, a slave of Aus bin Rabi' (Ma'ani & Fath). The names of 'Ammar, Suhaib, Salman; 'Abd Allah bin Salam and of Sergius, a Nestorian monk, have also been mentioned in this connection.

In fact, the Qur'an here makes reference to two objections of disbelievers, one relating to certain slave converts from whom the Holy Prophet is alleged to have received help in composing the Qur'an which is mentioned in 25:5-7, and the other relating to what he heard of the Gospels from a certain Christian slave convert to Islam, and which was incorporated in the Qur'an to which this verse refers. Now with regard to the second objection, did the slave in question read the Arabic version of the Gospels or their Greek or Hebrew version? If he read the Arabic version then it will have to be proved that the new Testament had been translated into Arabic in the Holy Prophet's time and the translation was so common that even slaves read it while working at their shops. But up to the time of the Holy Prophet, translations of the Gospels had not been made in any language.

The Jewish tribes of Medina had not even translated the Torah into Arabic by that time, and whenever he needed a reference to this Book, he consulted 'Abd Allah bin Salam a great Hebrew scholar. Dr. Alexander Souter, M.A., LL.D., writes in his book, "The Test and Canon of the New Testament" (Second Edition, 1925, p. 74), under the caption, "Arabic Versions" ... 'The oldest manuscript goes no further back than the 8th century. Two versions of the Arabic are reported to have taken place at Alexandria in the 13th century.' And if the Christian slave convert read to the Holy Prophet Hebrew or Greek Gospels, how could he benefit by listening to a Book which he could not understand and how could the man from whom he was alleged to have received help for composing the Qur'an being 'Ajami (foreign and defective in speech) explain to him in his defective Arabic those great eternal truths which the Qur'an comprises and for explaining which a sound and deep knowledge of Arabic was essential?

1579.  The verse is silent about the treatment which a person who, under the severest trial, utters words that may appear to express disbelief though inwardly he may be satisfied with Islam, will receive from God. It implies that final judgment in the case of such persons has been reserved and that their future behavior will determine the nature of the treatment they will receive from God.

1580. Whereas vv. 109, 110 referred to those persons who revert to disbelief and open up their hearts to it and join the ranks of the enemies of Islam, the verse under comment deals with such persons regarding whom judgment had been reserved (verse 107). The judgment given in their case is that if they migrate from their homes and strive in the cause of God and endure with patience all the hardships that may befall them in the way of Islam, then, and not till then, will God pardon their previous sins, for only then will it become established that they have made full amends for their past lapse. The Surah being of Meccan origin; Jihad mentioned in the verse is not fighting with the sword but is only "striving" to promote the cause of Islam.

1581. The "city" referred to in this verse is Mecca.

1582. The dreadful famine which held Mecca in its grip for seven long years. See 2694.

1583. Fear of war in which the Meccans were involved with Muslims and were defeated. They lived in a state of extreme fear as if fear of war had quite covered them. In Arabic idiom the word Dhaqa (tasting) sometimes is used for Libas (dress). There is a well-known Arabic verse: Qalu Iqtarih Shai'an Nujid Laka Tabkha-hu. Qultu Itbakhu Li Jubbatan wa Qamisa; i.e., they said what would you desire us to cook for you. I said, 'Cook for me a long coat and a shirt.'

1584. See notes on vv. 2:169,174; 5:4; 6:119,120&146.

1585. Jahalah means, both lack of knowledge and lack of spiritual realization. Here it is used in the second sense because there is no justification for punishing a person who does not possess knowledge of a commandment for the non-observance of which he is being punished.

1586. Ummah among other things means a nation; a race; a righteous man who is an object of imitation; a man possessing all good qualities, a paragon of virtue (Lane).

1587. The Jews believed that their national degradation and misery were due to their profaning the Sabbath. They are told that now they could retrieve their departed glory by accepting Islam and not by observing the Sabbath.

1588. Hikmah means: (1) knowledge or science; (2) equity or justice; (3) forbearance or clemency; (4) firmness; (5) any saying or discourse which is conforming or agreeable to truth and is in accordance with the exigencies of the occasion; (6) gift of prophecy and (7) what prevents or restrains a person from foolish behavior (Lane).

1589. A Muttaqi is one who establishes such a strong connection with God that God Himself becomes his Protector and shields him from every evil. A Muhsin is he who, after he himself has come under the protection of God, tries to bring others also under His protection. Thus a Muhsin possesses a higher spiritual stature than a Muttaqi.