Author: sftwr2020

17-23   And thy Lord has decreed that you serve none but Him, and do good to parents. If either or both of them reach old age with thee, say not “Fie” to them, nor chide them, and speak to them a generous word.^a

وَقَضَىٰ رَبُّكَ أَلَّا تَعْبُدُوٓا۟ إِلَّآ إِيَّاهُ وَبِٱلْوَٰلِدَيْنِ إِحْسَـٰنًا ۚ إِمَّا يَبْلُغَنَّ عِندَكَ ٱلْكِبَرَ أَحَدُهُمَآ أَوْ كِلَاهُمَا فَلَا تَقُل لَّهُمَآ أُفٍّۢ وَلَا تَنْهَرْهُمَا وَقُل لَّهُمَا قَوْلًۭا كَرِيمًۭا (۲۳)

17-23a: أُفٍّۢ – It is used for ear wax, dirt under the nails and other things that are considered insignificant. It is also used for a small quantity (LA), as in أُفٍّۢ لَّكُمْ وَلِمَا تَعْبُدُونَ مِن دُونِ ٱللَّهِ :Fie on you and on what you serve besides Allah! (21:67).

تَنْهَرْ – نہر is well known and its meaning is to strongly stop or severely scold, as in وَأَمَّا ٱلسَّآئِلَ فَلَا تَنْهَرْ : And him who asks, chide not (93:10).

So, there is an element of derision in أُفٍّۢ and a measure of harshness in نہر.

What is the root of excellent morality? The last section discusses how one ultimately suffers loss by pursuing inferior purposes and low desires. This and the next section teach some principles of attaining high morals. The entire teachings of the Torah, based on the Ten Commandments, is encompassed in this and the next sections but in a more robust, detailed and perfected form. These moral teachings extend from verse twenty-three to verse thirty-seven which comprise a total of fifteen verses and Ibn Jarir cites a statement from Ibn Abbas: التورٰۃ کلھا فی خمس عشرۃ اٰیة من سورۃ بنی اسرائیل : The entire Torah is in the fifteen verses of Bani Israel. The moral teaching begins in this verse with pronouncing the Unity of Allah and that none is to be worshipped besides Allah, just as the first command in the Ten Commandments of the Torah begins with You shall have no other Gods besides Me. This is the true root of excellent morals, and surely a person who does not bow down to the One God cannot reach the pinnacle of excellent morals, as cannot one who pays homage to others and humiliates himself. There is no power superior to humans other than God. Accepting this reality raises humans to true humanity and establishes them on the path of developing excellent morals.

Dealings with parents: After commanding the worship of One God, instructions are given for positive interactions with other people. Attention is first drawn to the rights of the parents since they play the biggest role in the physical nurturing of an individual. Along with the directive to treat them benevolently and to do good to them, the children are instructed not to speak to them disparagingly and to not harshly rebuke them in any matter. Old age is addressed specially because a person’s constitution is weakened resulting in parents occasionally behaving unreasonably with their children. This is the time when children have a chance to act with good grace towards their parents and show with loving kindness. This is a phase of life which behaviorally is similar to childhood. The description here is general.

17-24   And lower to them the wing of humility out of mercy, and say: My Lord, have mercy on them, as they brought me up (when I was) little.^a

وَٱخْفِضْ لَهُمَا جَنَاحَ ٱلذُّلِّ مِنَ ٱلرَّحْمَةِ وَقُل رَّبِّ ٱرْحَمْهُمَا كَمَا رَبَّيَانِى صَغِيرًۭا (۲۴)

17-24a: جَنَاحَ ٱلذُّلِّ – The literal meaning of جَنَاحَ is the wing of a bird, and by the جَنَاحَ of a person is meant his hand. ذُلّ  is obedience because of another’s domination. According to Raghib, جَنَاحَ ٱلذُّلِّ is a metaphor because obedience and submission is of two types – one which degrades a person and the other which elevates a person, or increases his esteem. Because the obedience mentioned here is the one that elevates the status, hence the word جَنَاحَ has been brought in as a metaphor to indicate that the obedience one adopts should be such that it elevates one’s status before Allah, gaining Divine mercy through one’s exertion (R) or مِنَ ٱلرَّحْمَةِ indicates an abundance of mercy.

The subject of the last verse is completed here, and it is stated that kind behavior with the parents should be driven by love, such that the hearts of children should be overflowing with love of their parents just as the parent’s heart overflows with the love of their children. This love should lead children to pray for their parents as well. The term كَمَا رَبَّيَانِى implies that the merciful dealings with the parents should be like the merciful dealing with which the parents brought up their children, because that is the best and purest form of mercy. The second lesson imparted with this metaphor is that mercy should be mixed with nurturing, so the children should sacrifice their wealth and comfort to take attentive care of the parents. The Quran contains a deep knowledge of human nature. The children are urged to have mercy and love in their hearts for their parents but there are no reciprocal instructions for the parents, because this impulse to love and nurture their children is present in the nature of the parents and requires no external trigger to set them in motion. Similarly, the emphasis on treating parents with kindness in old age reflects the same deep knowledge of human tendencies.

The Hadith further amplify the subject and lay so much stress on kindness towards parents that paradise is stated to be under the feet of the mother, as it can be obtained by serving one’s mother. Another hadith states that Allah is pleased if the parents are pleased, and Allah is displeased if the parents are displeased and serving the parents has been regarded as jihad. In yet another hadith it is stated that one should do good to parents even after their death and this is explained as meaning to pray for them and to ask for their forgiveness, to fulfill their oaths and covenants, show kindness to relatives, and to honor their friends.

17-25   Your Lord knows best what is in your minds. If you are righteous, He is surely Forgiving to those who turn (to Him).

رَّبُّكُمْ أَعْلَمُ بِمَا فِى نُفُوسِكُمْ ۚ إِن تَكُونُوا۟ صَـٰلِحِينَ فَإِنَّهُۥ كَانَ لِلْأَوَّٰبِينَ غَفُورًۭا (۲۵)

17-26   And give to the near of kin his due and (to) the needy and the wayfarer, and squander not wastefully.

وَءَاتِ ذَا ٱلْقُرْبَىٰ حَقَّهُۥ وَٱلْمِسْكِينَ وَٱبْنَ ٱلسَّبِيلِ وَلَا تُبَذِّرْ تَبْذِيرًا (۲۶)

17-26a: تَبْذِير – بَذۡر is the grain that is preserved for seed and Raghib states that تبذیر is to waste, or squander wealth because scattering seeds on the ground could seem like the farmer is throwing away his wealth (or because throwing the seed at an unsuitable place is wasting the seed).

After discussing the rights of the parents, there is a reminder about the rights of the kith and kin, the needy and the wayfarers. By using the word حَقَّهُ it is conveyed that the kith and kin, the needy and the wayfarer have a right in the wealth of an individual. By prohibiting the تَبْذِير of wealth, its wasteful spending, the lesson imparted is that when wealth is spent for the right purpose, it is like a seed that is sowed in the ground and bears fruit, but the seed that is thrown at an inappropriate place is wasted. The lesson that the Quran imparts is to safeguard wealth but not to love it. This is another example of the excellence of Quranic teachings. The message of this section is also found in a summary form in Section 19 of Surah Al-An‘am where the entire lesson of this section is given in two sentences: أَلَّا تُشْرِكُوا۟ بِهِۦ شَيْـًۭٔا ۖ وَبِٱلْوَٰلِدَيْنِ إِحْسَـٰنًۭا : associate naught with Him and do good to parents (6:151). Here more details are given about what is meant by doing good to parents and then the lesson is given to do good to kith and kin, the needy etc. Thus, it is conveyed that doing good to one’s parents gives one the ability to do good to others and the first good deed becomes the harbinger of other good deeds.

17-27   Surely the squanderers are the devil’s brethren. And the devil is ever ungrateful to his Lord.^a

إِنَّ ٱلْمُبَذِّرِينَ كَانُوٓا۟ إِخْوَٰنَ ٱلشَّيَـٰطِينِ ۖ وَكَانَ ٱلشَّيْطَـٰنُ لِرَبِّهِۦ كَفُورًۭا (۲۷)

17-27a: إِخْوَٰنَ ٱلشَّيَـٰطِينِ – اَخ is also used for a partner in religion, work, or love. See 2-220a. Here the word means that squanderers are the like of devils in their attributes or are their friends. The word كَفُورًۭ is used to convey that squandering a blessing or favor is to be ungrateful for that blessing or favor. Similarly, using it at the appropriate place and time shows gratitude for the blessing and not using it at the appropriate place and time reflects ingratitude. By classifying ungratefulness as an attribute of the devil, every ungrateful person is declared to have an attribute of the devil.

17-28   And if thou turn away from them to seek mercy from thy Lord, which thou hopest for, speak to them a gentle word.^a

 وَإِمَّا تُعْرِضَنَّ عَنْهُمُ ٱبْتِغَآءَ رَحْمَةٍۢ مِّن رَّبِّكَ تَرْجُوهَا فَقُل لَّهُمْ قَوْلًۭا مَّيْسُورًۭا (۲۸)

17-28a: مَيْسُور – It is derived from یسر for which see 12-65a. مَيْسُور means easy and it is a passive participle like یُسر الامر It is easy or it can be a verbal noun and it shows intensity.

اعراض or turning your face away means that if one does not have the financial ability to give to the needy or others, one should not dismiss them rudely. Speaking to them gently is also a charitable deed. ٱبْتِغَآءَ رَحْمَةٍۢ مِّن رَّبِّكَ is added to indicate that the intention of a person should be that if Allah grants him the means, he will give to others too.

17-29   And make not thy hand to be shackled to thy neck, nor stretch it forth to the utmost (limit) of its stretching forth, lest thou sit down blamed, stripped off.^a

وَلَا تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَىٰ عُنُقِكَ وَلَا تَبْسُطْهَا كُلَّ ٱلْبَسْطِ فَتَقْعُدَ مَلُومًۭا مَّحْسُورًا (۲۹)

17-29a: مَلُومًۭا – لَوۡم means blame, reproach, admonition, censure and لائم means one who reproaches, as in لَا يَخَافُونَ لَوْمَةَ لَآئِمٍۢ : not fearing the censure of any censurer (5:54). مَلُوم is the one who is censured, and اَلام means he was deserving of being blamed, and it is derived from مُلیم as in فَٱلْتَقَمَهُ ٱلْحُوتُ وَهُوَ مُلِيمٌۭ : So the fish took him into its mouth while he was blamable (37:142).

Moderation in spending: The hand being tied or shackled to the neck means being miserly, for which see مغلولة الید (5-64a), and stretching it means being extravagant. After the advice to spend in charity and the mention of financial distress, this verse gives a general principle for spending, namely that one should neither be miserly in spending because a miser does not even give in the way of Allah, nor should a person be a spendthrift because a spendthrift does not have anything left to give in the way of Allah. One hadith states ما عال من اقتصد  a person who practices moderation in spending does not get financially distressed. This also shows that saving some money is not against the teachings of Islam and is in fact the desired mode of managing one’s finances. The result of miserliness is disgrace, and extravagance leads to distress. However, giving one’s entire wealth in the way of Allah is not extravagance because it is not a misplaced expenditure but rather, it’s spending where there is the greatest necessity. The next verse shows that moderation in spending should not be abandoned whether in times of ease or scarcity.

17-30   Surely thy Lord makes plentiful the means of subsistence for whom He pleases, and He straitens. Surely He is ever Aware, Seer, of His servants.

إِنَّ رَبَّكَ يَبْسُطُ ٱلرِّزْقَ لِمَن يَشَآءُ وَيَقْدِرُ ۚ إِنَّهُۥ كَانَ بِعِبَادِهِۦ خَبِيرًۢا بَصِيرًۭا (۳۰)

In the name of Allah, the Beneficent, the Merciful

بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ

17-1      Glory to Him Who carried His servant by night from the Sacred Mosque to the Remote Mosque, whose precincts We blessed, that We might show him of Our signs! Surely He is the Hearing, the Seeing.^a

سُبْحَـٰنَ ٱلَّذِىٓ أَسْرَىٰ بِعَبْدِهِۦ لَيْلًۭا مِّنَ ٱلْمَسْجِدِ ٱلْحَرَامِ إِلَى ٱلْمَسْجِدِ ٱلْأَقْصَا ٱلَّذِى بَـٰرَكْنَا حَوْلَهُۥ لِنُرِيَهُۥ مِنْ ءَايَـٰتِنَآ ۚ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلْبَصِيرُ (۱)

17-1a: ٱلْمَسْجِدِ ٱلْأَقْصَا – اَقۡصی and قَصٰی  mean بُعد  remote. See 8-42a. The literal meaning of ٱلْمَسْجِدِ ٱلْأَقْصَا is the Remote Mosque. بیت المقدس literally The Holy House or Jerusalem is called ٱلْمَسْجِدِ ٱلْأَقْصَا because of the distance between Hijaz, the resident place of the Holy Prophet and Jerusalem (R). Some commentators have taken remote to indicate that the Holy Prophet was remote from uncleanness and impurities (RM). Both the explanations denoting remoteness and purity are equally applicable to Masjid Nabawi which is in Madinah, but in Hadith, the term مَسْجِدِ ٱلْأَقْصَا is used only for بیت المقدس.

بَـٰرَكْنَا – بارك  means blessed it, and بَرَکَة means goodness placed in something by Allah because بِرۡکة is a reservoir or tank in which water is stored, and thus, the blessing or goodness placed in something stays in it like water stays in a tank (R). The meaning of بَـٰرَكْنَا here is that the land is blessed with both spiritually and worldly goodness because the land with its rivers and trees is a blessed place from a worldly perspective, and is also a blessed place spiritually since many prophets resided in it.

حَوْل – Its literal meaning is to change and to separate from other things. See 4-98a. A year is called حَوْل because in it the earth completes a cycle around the sun, as in حَوْلَيْنِ كَامِلَيْنِ : two whole years (2:233). حَوْل الشَّیءِ is the side of an object towards which it can be turned, and derived from it is حَوْل meaning surroundings (R), which is the meaning in this verse.

The verse of the night journey or أَسْرَىٰ and the hadith regarding Mi‘raj : In this verse there is a mention of taking the Holy Prophet at night from Masjid Haram to Masjid Aqsa and commentators have understood this to mean the Mi‘raj because in the hadith of Mi‘raj, it is stated that the Holy Prophet was first taken to Bait al Muqaddas. There are many hadith about this subject, some are authentic (صیحح ), some are good (حسن ) and some are weak (ضعیف ) and there are many differences in them. Because of these differences some commentators have concluded that the Mi‘raj took place several times and not just once. However, the narration of this hadith from many companions in which there is mention of one Mi‘raj clearly testifies to the fact that the event is authentic and occurred only once, but because of the novelty of the event the narrators have reported it in different ways. The summary of this experience of Mi‘raj is that the Holy Prophet was first taken to Bait al Muqaddas and after that he was taken on an excursion of the heavens until he surpassed all the ranks that previous prophets had achieved. It also appears that the five daily prayers were mandated during the Mi‘raj.

Was the Mi‘raj with the physical body or not? There are two opinions about this in the Muslim nation. The majority consider the Mi‘raj to have been with the physical body, but there is a minority view that considers it to be a vision, and included in this later group are Hazrat Ayesha Siddiqa, Muawiyah and Hassan. Ibn Kathir, during his discussion on the subject, cites Ibn Abbas as follows:

 و اللّٰہ اعلم ای ذالك کان قد جاءہ و عاین من اللّٰہ فیه ما عاین علی ای حالاته کان نائما او یقظانا کل ذٰلك حق و صدق  : Allah knows best whether the Mi‘raj was with the physical body or without it. However, the Holy Prophet did go into the presence of Allah, the Most High, and saw what Allah showed him, and in whatever condition he was, whether in a vision or awake, all of it is true and correct. This is a wise thought process in the matter, and it is strange that people are ready to call those who think the Mi‘raj was a vision as disbelievers, merely on this pretext.

The arguments of those who claim a physical ascension: First, the incident has been described as a magnificent event to the extent that its narration begins with the glorification of Allah. Second, if the Mi‘raj was not thought to be physical, why would the Quraish reject it as false? Third, some of the Muslims reneged on Islam after hearing about the Mi‘raj, assuming it was physical. Fourth, the word عَبْدِ used in the verse is a composite of body and soul.

Studying the arguments one by one, the first is not strong because even if the Mi‘raj was purely spiritual, it does not in any way detract from the greatness of the event. Its greatness is from the fact that the Holy Prophet was elevated to a rank above that of all the prophets. The second argument, that the disbelievers would not have rejected Mi‘raj is also not a strong argument, because the disbelievers even rejected that the Holy Prophet received revelation. The answer given by Caliph Abu Bakr when this event was mentioned before him also points in this direction. His reply to the detractors was:

انی اصدقه علی ابعد من ذٰلك اصدقه علی خبر السماء غدوۃ اوروحة : I hold something even harder to imagine to be true. I consider him (Holy Prophet) to be true (when he says) that he receives Divine communication day and night. The third argument, that some Muslims on learning of this event apostatized, does not seem to be true. I have not seen anybody named in any hadith who apostatized because of the Mi‘raj and there are only general statements in some narrations that some people apostatized, which are contradicted by a hadith report. When Abu Sufiyan was asked by the Kaiser whether any Muslims had apostatized, he replied that no Muslim had reneged on his religion because of disappointment with his faith. This statement was given before Abu Sufiyan became a Muslim. The fourth reason is very weak because whatever one sees in a dream is not with this physical body, but the spirit is given another body in a dream. A vision is a condition of greater clarity than dream, and a spiritual body is bestowed to experience another world. Prophet Abraham said إِنِّىٓ أَرَىٰ فِى ٱلْمَنَامِ :I have seen in a dream (37:102) and the one seeing here is a spirit with a body, but the body given in a dream or vision is not a physical body. The physical body stays where it is, but the person can roam the world with the spiritual body and visit any number of other places. The dreams of prophets are not like the dreams of ordinary people, because their dreams have a reality which is difficult for ordinary people to comprehend, which results in misunderstanding prophetic visions.

Arguments to prove Mi‘raj did not happen with the physical body: It appears from a deliberation of the Quran and Hadith that the correct view about the Mi‘raj is the one that is held by the minority, namely that the Mi‘raj of the Holy Prophet was not with the physical body but with a unique spiritual body that Allah gives to His pious persons for visiting the spiritual world. The first evidence for a non-physical Mi‘raj comes from the Quran itself where it is stated in this same chapter after mentioning the night journey: وَمَا جَعَلْنَا ٱلرُّءْيَا ٱلَّتِىٓ أَرَيْنَـٰكَ : We made not the vision which We showed thee… (17:60). The night journey is called a vision here in clear words. The word vision is specifically associated with the world of dreams in which the physical body does not move, as stated in والرویا ما یری فی المنام : A vision is seen in a dream. Second, when the disbelievers demanded that the Holy Prophet ascend physically to the heaven تَرْقَىٰ فِى ٱلسَّمَآءِ : thou ascend into heaven, his reply was

 سُبْحَانَ رَبِّى هَلْ كُنتُ إِلَّا بَشَرًۭا رَّسُولًۭا : Glory to my Lord! Am I aught but a mortal messenger? (17:93). The reply shows that it is not for a mortal to leave the earth and go to heaven with the physical body, as is stated elsewhere: أَلَمْ نَجْعَلِ ٱلْأَرْضَ كِفَاتًا۔ أَحْيَآءًۭ وَأَمْوَٰتًۭا : Have We not made the earth draw to itself; The living and the dead (77:25-26). Third, it is clearly stated in a hadith in Bukhari that the Mi‘raj took place in the state when:

 فیما یری قلبه و تنام عینهٗ و لا ینام قلبه : His heart was seeing and his eyes were sleeping but the heart was not sleeping, and in the end of this hadith, it is stated:

 واستیقظ و ھو فی المسجد الحرام : Then he woke up and he was in Masjid al Haram. All this evidence shows that the night journey (أَسْرَىٰ) and the Mi‘raj took place while the Holy Prophet was asleep. In another narration which is also in Bukhari, the condition in which the Mi‘raj took place has been described as: بین النائم و الیقطان : between sleep and wakefulness, in a state of semi alertness. Fourth, it is proven that whatever the Holy Prophet saw in the Mi‘raj, he also saw on this earth in a vision or dream. The first place is Bait al Muqaddas. It is stated in a hadith that when the disbelievers did not accept the word of the Holy Prophet and asked him about the situation in Bait al Muqaddas, Allah brought the Bait al Muqaddas before the Holy Prophet in a vision and the Holy Prophet was able to fully respond to the query of the disbelievers and tell them everything:

 قمت فی الحجر فجلی اللّٰہ لی بیت المقدس فطفقت اخبر ھم عن اٰیاته و انا انظر الیه. : I stood up on a stone and Allah brought Bait al Muqaddas before me and I began to tell them of its signs while I was looking at it. The sights of heaven and hell are discussed next. It is narrated in the hadith of کسوف eclipse of the sun that the Holy Prophet said ‘Everything was shown to me while here, and even heaven and hell’. This statement was made when the Holy Prophet was leading the special prayer said at the time of a solar eclipse. Accordingly, in the Book ابواب الکسوف in Bukhari, a hadith narrated by Asma bint Abu Bakr, has the following statement:

 ما من شئ کنتُ  لم اَرَہ الا و قد ریئتهٗ فی مقامی ھذا حتی الجنة و النار :There is nothing that I did not see but it was shown to me here, while offering the prayer, and this included even heaven and hell. The third consideration is the meeting with Allah. The scene described during the Mi‘raj in the words: دَنَا فَتَدَلَّىٰ : he drew near, drew nearer yet (53:8) is replicated in an authentic narration by Maaz in Tirmidhi and Ahmed in which the Holy Prophet said: I saw my Lord in the most beautiful way, and this is a statement made while in this world: انی قمت من اللیل فصلیت …فا ذا انا بربی فی احسن صورۃ…فرایت وضع کفه بین کتفی حتی وجدت بردانا ملہ بین صدری  

I got up at night and said my prayer… then all of a sudden, I saw my Lord in the most beautiful way…then I saw my Lord placed His hand between my shoulders and I felt the coolness of His fingers in my chest.

Since the visions of Allah, heaven, hell and Bait al Muqaddas were all seen in Makkah or Madinah, it follows that Allah allows these spiritual visualizations here in this world and it is not necessary for a person to travel physically from where they are. This is not to deny that Allah has the power to lift a person and take him till he sees heaven, or to bring heaven to a person so that he can see it. There is no difference in the power required to do either, and neither is there any doubt in the power of Allah to show a replica of something at another location while the original stays in its place.

The purpose of the Mi‘raj is also revealed here and is given as: لِنُرِيَهُۥ مِنْ ءَايَـٰتِنَآ : that We may show him of Our signs. Since the purpose of the Mi‘raj was to show the Holy Prophet some of the signs of Allah, what was shown to the Holy Prophet during the Mi‘raj were signs of a different reality. The Mi‘raj maps out the infinite spiritual blessings of the Holy Prophet and reveals that he had reached the highest station, never before achieved by any human or angel. It is also possible that in this night journey, there is an indication of the migration that the Holy Prophet had to undertake, and Aqsa represents Madinah, and the mosque that was going to be constructed in it from which the blessings of Islam were to spread in the world. It is also possible that while Masjid Aqsa refers to the Bait al Muqaddas, the journey can be understood differently because in some of the hadith narrations about Mi‘raj, it is stated that at the first destination in the journey, the Holy Prophet prayed in Madinah and the second destination was Bait al Muqaddas.

There is an indication in أَسْرَىٰ , the Holy Prophet’s night journey from Masjid Haram to Masjid Aqsa, that Bait al Muqaddas which was the residence of the prophets of Bani Israel, will be given to the followers of the Holy Prophet, since Christianity and Judaism had become devoid of pious people who could inherit this holy land. By virtue of a Divine promise it was necessary that the other line of Prophet Abraham’s descendants be made the owner of this holy land. The projection is that the Holy Prophet has been made the inheritor of the blessings of the Israelite prophets, and this is the reason why the Holy Prophet was shown during the Mi‘raj that he was leading all the prophets in a congregational prayer. The Quran only mentions the أَسْرَىٰ the night journey to Bait al Muqaddas but has no mention of the Mi‘raj which reinforces the opinion that the special reference here is to the granting of Bait al Muqaddas to the Holy Prophet and his being given the blessings of all previous prophets as inheritance. This view is lent further support by the Divine attributes of Hearing and Seeing mentioned in the last words of the verse, as if to say that the God Who hears the conversations of His creation and sees their deeds, is now acting to make another nation as the inheritor of all the blessings. This interpretation is supported by the mention of Prophet Moses and of the trouble created in the earth by the Bani Israil in the verses that follow.

Some have taken the pronoun هُوَ he in هُوَ ٱلسَّمِيعُ ٱلْبَصِيرُ : He is Hearing, Seeing to refer to the Holy Prophet, but in this case, the meaning will simply be that the Holy Prophet is foremost in hearing the words of Allah and foremost in seeing Allah. However, since ٱلسَّمِيعُ the Hearing and ٱلْبَصِيرُ the Seeing are attributes of Allah, it is more apt to apply the pronoun هُوَ to Allah.

When did the Mi‘raj take place: The common opinion is that the Mi‘raj took place in the tenth or eleventh year of the Call. In my opinion, this date is incorrect. In discussing the period of revelation of this chapter, it is shown that the revelation took place in the fourth or fifth year of the Call and the testimony of Ibn Masud in this matter is very reliable. The mention of the Mi‘raj in this chapter clearly shows that the Mi‘raj happened before the revelation of this chapter. An even greater proof is that there is a reference to this event in Surah Najam which was revealed even earlier.

17-2      And We gave Moses the Book and made it a guidance to the Children of Israel (saying): Take no guardian beside Me—^a

وَءَاتَيْنَا مُوسَى ٱلْكِتَـٰبَ وَجَعَلْنَـٰهُ هُدًۭى لِّبَنِىٓ إِسْرَٰٓءِيلَ أَلَّا تَتَّخِذُوا۟ مِن دُونِى وَكِيلًۭا (۲)

17-2a: The purpose of teaching monotheism: This chapter particularly draws attention to the condition of the Jews, and this is clear from the discussion in the first and last sections of this chapter. The next chapter contains a similar discussion about Christianity. There is also an indication about the condition of the Jews in the mention of the night journey in the first verse, as is clear from the preceding note. The first thing stated in this verse is that the Torah was revealed for the guidance of Bani Israil and the main law that it propounds is not to rely on anyone besides Allah. وَكِيل is used in the sense of موکول الیه , one to whom affairs are entrusted. The practical manifestation of توحید monotheism is not to rely on any but Allah. Just professing monotheism verbally is of no benefit unless one shows it in practice, by relying for one’s affairs only on Allah, and not on any human.

17-3      The offspring of those whom We bore with Noah. Surely he was a grateful servant.^a

ذُرِّيَّةَ مَنْ حَمَلْنَا مَعَ نُوحٍ ۚ إِنَّهُۥ كَانَ عَبْدًۭا شَكُورًۭا (۳)

17-3a: ذُرِّيَّةَ – They are called ذُرِّيَّةَ either because of their likeness to the followers of Noah or because the Bani Israel were the offspring of Noah. The mention of Noah is to remind the Bani Israel that when people show gratitude, Allah intervenes to create a way out of their difficulties.

17-4      And We made known to the Children of Israel in the Book: Certainly you will make mischief in the land twice, and behave insolently with mighty arrogance.^a

وَقَضَيْنَآ إِلَىٰ بَنِىٓ إِسْرَٰٓءِيلَ فِى ٱلْكِتَـٰبِ لَتُفْسِدُنَّ فِى ٱلْأَرْضِ مَرَّتَيْنِ وَلَتَعْلُنَّ عُلُوًّۭا كَبِيرًۭا (۴)

17-4a: قَضَيْنَآ – See 15-66a for its meaning.

Bani Israel causes strife twice and is visited by devastation twice: Bani Israel were warned in their scripture that they would cause strife twice. Commentators differ about which two events constitute the ones referred to in the Quran, but the Quran itself has made them clear. لُعِنَ ٱلَّذِينَ كَفَرُوا۟ مِنۢ بَنِىٓ إِسْرَٰٓءِيلَ عَلَىٰ لِسَانِ دَاوُۥدَ وَعِيسَى ٱبْنِ مَرْيَمَ ۚ Those who disbelieved from among the Children of Israel were cursed by the tongue of David and Jesus, son of Mary (5:78). The two curses are the news of the impending disasters that were given, first by Prophet David and then by Prophet Jesus. Although Jerusalem was attacked several times with varying levels of destruction, but the complete devastation of the Jewish nation happened only twice as clearly stated in: لِيَدْخُلُوا۟ ٱلْمَسْجِدَ كَمَا دَخَلُوهُ أَوَّلَ مَرَّةٍۢ  : that they enter the mosque as they entered it the first time (17:7). The first destruction took place about 400 years after Prophet David and about 600 years before Prophet Jesus when the Babylonians under Nebuchadnezzar conquered Jerusalem and burned down the Hekal. The second time it was the Romans under Titus who destroyed the Hekal about seventy years after Prophet Jesus. It is these destructions that the verse references, and these destructions are stated to be the result of Bani Israel’s disobedience and rebellion. Prophet David and Prophet Jesus are singled out because the material blessings given to the Israelites climaxed through Prophet David and the spiritual blessings climaxed through Prophet Jesus. However, on both these occasions, Bani Israel displayed extreme ungratefulness and disobedience, and so were called to account. The words of Prophet Jesus are worth mentioning here: And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh…there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled (Luke 21: 20-24). In Mathew 23:38 and 24:2, there is a clear prophecy of the destruction of the Hekal.

17-5      So when of the two, the first warning came to pass, We raised against you Our servants, of mighty prowess, so they made havoc in (your) houses. And it was an accomplished threat.^a

فَإِذَا جَآءَ وَعْدُ أُولَىٰهُمَا بَعَثْنَا عَلَيْكُمْ عِبَادًۭا لَّنَآ أُو۟لِى بَأْسٍۢ شَدِيدٍۢ فَجَاسُوا۟ خِلَـٰلَ ٱلدِّيَارِ ۚ وَكَانَ وَعْدًۭا مَّفْعُولًۭا (۵)

17-5a: جَاسُوا۟  – Its root is جَوۡس which means تردّد repeated comings and goings and another meaning is to seek something wholeheartedly (LA). The meaning in the present context is that those people will enter towns in search of Israelites so that none survive.

ٱلدِّيَارِ – It is the plural of دار  which means both residence and town. It is derived from دَور which means to surround because a wall surrounds a house (R).

Raising the Babylonians: Allah’s calling the Babylonians who destroyed the Bani Israel as عِبَادًۭا لَّنَآ  Our servants and also using the word بَعَثْنَا We raised (See 2-246a) is meant only to indicate that Allah had appointed the Babylonians for the destruction of the Israelites and this destruction was a chastisement for the Israelites. It does not mean that Allah had sent revelation to the Babylonians or that they were upright men of God.

17-6      Then We gave you back the turn against them, and aided you with wealth and children and made you a numerous band.^a

ثُمَّ رَدَدْنَا لَكُمُ ٱلْكَرَّةَ عَلَيْهِمْ وَأَمْدَدْنَـٰكُم بِأَمْوَٰلٍۢ وَبَنِينَ وَجَعَلْنَـٰكُمْ أَكْثَرَ نَفِيرًا (۶)

17-6a: كَرَّةَ – The literal meaning of کرّ is to return to a thing either physically or by actions (R), as in فَلَوْ أَنَّ لَنَا كَرَّةًۭ فَنَكُونَ مِنَ ٱلْمُؤْمِنِينَ : Now, if we could but once return, we would be believers (26:102) where by كَرَّةَ is meant return back to the earth. Derived from کرّ are تکرار repetition, reiteration, recurrence and مکر  deception, deceit. By كَرَّةَ here is meant dominance because now it was the Israelites turn to become dominant over their enemies.

This كَرَّةَ or dominance mentioned here came about through Cyrus II of Persia who allowed the Jews to return to Jerusalem and rebuild the Hekal and this transpired in 536 BC.

نَفِيرً – It means band, party, company, group. See 9-38a.

17-7      If you do good, you do good for your own souls. And if you do evil, it is for them. So when the second warning came, (We raised another people) that they might bring you to grief and that they might enter the Mosque as they entered it the first time, and that they might destroy, whatever they conquered, with utter destruction.^a

إِنْ أَحْسَنتُمْ أَحْسَنتُمْ لِأَنفُسِكُمْ ۖ وَإِنْ أَسَأْتُمْ فَلَهَا ۚ فَإِذَا جَآءَ وَعْدُ ٱلْـَٔاخِرَةِ لِيَسُـۥٓـُٔوا۟ وُجُوهَكُمْ وَلِيَدْخُلُوا۟ ٱلْمَسْجِدَ كَمَا دَخَلُوهُ أَوَّلَ مَرَّةٍۢ وَلِيُتَبِّرُوا۟ مَا عَلَوْا۟ تَتْبِيرًا (۷)

17-7a: لِيَسُـۥٓـُٔوا۟ وُجُوهَكُمْ – For the meaning of وجه see 2-112a. It can mean the face because the signs of affliction and sorrow show on the face and it can also mean self, body or person because by سوء here is meant killing, plunder and enslaving and these are things that impact the being and body of a person. The يَسُـۥٓـُٔوا۟ or the killing and plunder, is by a group that is not mentioned but this unknown group can be described by the same statement as in 17:5 بَعَثْنَا عَلَيْكُمْ عِبَادًۭا We raised against you Our servants, of mighty prowess.

In this verse, first the general law of Allah is explained: any nation that strives for goodness will find that the benefits of goodness accrue to the nation itself. After this, the second devastation of Bani Israel is mentioned which shows that it was their corruption that again brought the chastisement mentioned here on them. After clearly mentioning the destruction of Hekal in this verse and by adding كَمَا دَخَلُوهُ أَوَّلَ مَرَّةٍۢ : as they entered the first time, it is shown clearly that the Hekal or Bait al Muqaddas was destroyed both times.

The history of Bani Israel repeated among the Muslims: The history of Bani Israel on the one hand, is a warning to the Muslims not to be ungrateful like the Israelites, and on the other it predicts a similar pattern in their own history. An authentic hadith draws attention to this in the statement: تتبعن سنن من قبلکم : what transpired with the Bani Israel will also transpire with the Muslims. Accordingly, the Muslim nation was also devastated twice. However, as Allah has granted the Kaa‘ba, the Sacred Mosque, a special nobility and has promised that it will never be destroyed by the hands of the enemy, the Kaa‘ba was not harmed by the two destructions of the Muslim caliphate. The first time was when Baghdad was sacked, which marked the end of the Abbasside caliphate, and the second time was when the European allied powers dismantled the Ottoman Empire and parceled its pieces among themselves and brought to end the Islamic Caliphate. Just as the first destruction led to the establishment of a glorious Islamic kingdom, the second destruction will Inshallah do the same.

17-8      It may be that your Lord will have mercy on you. And if you

              return (to mischief), We will return (to punishment). And We have made hell a prison for the disbelievers.^a

عَسَىٰ رَبُّكُمْ أَن يَرْحَمَكُمْ ۚ وَإِنْ عُدتُّمْ عُدْنَا ۘ وَجَعَلْنَا جَهَنَّمَ لِلْكَـٰفِرِينَ حَصِيرًا (۸)

17-8a: حَصِيرًا – حَصۡر  means to limit, restrict, confine and حَصِيرً means one who restricts, confines or imprisons and further its meaning are said to be سِجۡن prison and فراش bedding (IJ).

After mentioning the two chastisements, there is mention of Allah’s mercy which took the form of Allah sending Holy Prophet as a mercy for all nations. The implication is that if the Israelite nation accepts the Holy Prophet, Allah will have mercy on them and take them out from their present condition of humiliation and deprivation. By عُدتُّمْ is meant their return to mischief and by عُدْنَا their chastisement again by Allah.

17-9      Surely this Qur’an guides to that which is most upright, and gives good news to the believers who do good that theirs is a great reward,^a

إِنَّ هَـٰذَا ٱلْقُرْءَانَ يَهْدِى لِلَّتِى هِىَ أَقْوَمُ وَيُبَشِّرُ ٱلْمُؤْمِنِينَ ٱلَّذِينَ يَعْمَلُونَ ٱلصَّـٰلِحَـٰتِ أَنَّ لَهُمْ أَجْرًۭا كَبِيرًۭا (۹)

17-9a: The excellence of the Quran compared to the Torah: In verse 17:2 the Book given to Moses was mentioned and that Allah made it a guidance for Bani Israel. The mention of the Quran in this verse sets up a comparison with the Torah and there are two things that are worthy of attention. There is no specific nation as the object of the verb یھدی  guidance unlike in verse 17:2 where the mention of guidance in the Torah is confined to Bani Israel, as in هُدًۭى لِّبَنِىٓ إِسْرَٰٓءِيلَ. So, by یھدی is meant that the Quran shows the way to all the people. The second point is that this path is called أَقْوَمُ which indicates that by comparison this way is more powerful than the way of the Torah. The teaching of the Torah was also potent, but it was only for a certain time and for only one nation. The teaching of the Quran is for all nations and for all times to come and allows for the fulfillment of all human potentialities. Hence the Quran is more powerful and lasting than the Torah. After mentioning the two calamities that befell the Bani Israel, the characterization of the Quran as أَقْوَمُ indicates that although hardships will also befall the Muslims but since the Quranic teachings are stronger and will last forever, the Muslims will not reach the condition that Bani Israel reached, and after their calamities Allah will once again assist the Muslims and provide succor.

17-10   And that those who believe not in the Hereafter, We have prepared for them a painful chastisement.

وَأَنَّ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْـَٔاخِرَةِ أَعْتَدْنَا لَهُمْ عَذَابًا أَلِيمًۭا (۱۰)

16-120 Surely Abraham was a model (of virtue), obedient to Allah, upright, and he was not of the polytheists,^a

إِنَّ إِبْرَٰهِيمَ كَانَ أُمَّةًۭ قَانِتًۭا لِّلَّهِ حَنِيفًۭا وَلَمْ يَكُ مِنَ ٱلْمُشْرِكِينَ (۱۲۰)

16-120a: أُمَّةًۭ – اُمَّة is a group or organization, and Imam Raghib has taken the word to mean that in the worship of Allah, Prophet Abraham was equal to an organized group (R). It has been interpreted with other meanings as well. Every person who is firmly rooted in the religion of truth and opposes other religions is called اُمَّة, as too is a person who is outstanding and has no equal. Abu Ubaidah interprets its meaning as امام leader, and its meaning has also been taken as teacher of goodness.

In this last section of this surah, Prophet Abraham is mentioned for two reasons. The first is to tell the disbelievers that Prophet Abraham, who they claim to follow, was not a polytheist. The second is to remind the Muslims that they should follow the example of Prophet Abraham who was the chief of the righteous and the most outstanding person of his time, and who did not let anyone stand in the way while in pursuit of truth. Calling Prophet Abraham an اُمَّة indicates that the teachers of truth always progress to become leaders, hence if Muslims become the preachers of goodness, then they too will be given leadership of the world. Accordingly, there is a clear hint of future greatness for the Muslims at the end of this surah: وَإِنْ عَاقَبْتُمْ : And if you take your turn… (16:26) and إِنَّ ٱللَّهَ مَعَ ٱلَّذِينَ ٱتَّقَوا۟ : Surely Allah is with those who keep their duty (16:128).

16-121 Grateful for His favors. He chose him and guided him on the right path.

شَاكِرًۭا لِّأَنْعُمِهِ ۚ ٱجْتَبَىٰهُ وَهَدَىٰهُ إِلَىٰ صِرَٰطٍۢ مُّسْتَقِيمٍۢ (۱۲۱)

16-122 And We gave him good in this world; and in the Hereafter he is surely among the righteous.

وَءَاتَيْنَـٰهُ فِى ٱلدُّنْيَا حَسَنَةًۭ ۖ وَإِنَّهُۥ فِى ٱلْـَٔاخِرَةِ لَمِنَ ٱلصَّـٰلِحِينَ (۱۲۲)

16-123 Then We revealed to thee: Follow the faith of Abraham, the upright one; and he was not of the polytheists.

ثُمَّ أَوْحَيْنَآ إِلَيْكَ أَنِ ٱتَّبِعْ مِلَّةَ إِبْرَٰهِيمَ حَنِيفًۭا ۖ وَمَا كَانَ مِنَ ٱلْمُشْرِكِينَ (۱۲۳)

16-123a: The command to follow the faith of Prophet Abraham: This means, do the same deeds that Prophet Abraham did, which involves uprooting polytheism like he did because the basic principle of the faith of Prophet Abraham is explained by saying : he was not of the polytheists. The major mission of Prophet Abraham was eradicating polytheism from the world, and this is the purpose of the Holy Prophet’s mission as well. See 4-125a and 6-90a.

16-124 The Sabbath was ordained only against those who differed about it. And surely thy Lord will judge between them on the day of Resurrection concerning that wherein they differed.

إِنَّمَا جُعِلَ ٱلسَّبْتُ عَلَى ٱلَّذِينَ ٱخْتَلَفُوا۟ فِيهِ ۚ وَإِنَّ رَبَّكَ لَيَحْكُمُ بَيْنَهُمْ يَوْمَ ٱلْقِيَـٰمَةِ فِيمَا كَانُوا۟ فِيهِ يَخْتَلِفُونَ (۱۲۴)

16-124a: ٱلسَّبْتُ- The literal meaning of سَبۡت is to sever work. See 2-65. Raghib has taken it here to mean ترك العمل فیه  to give up work on this day. Another meaning of سَبۡت is a period of time whether big or small.

The sabbath of Jews and Christians: Commentators have cited a hadith from Bukhari and a hadith from Muslim under this verse. The hadith in Bukhari is worded as follows:

 نحن الٰا  خرون السابقون یوم القیامة بیدانہم اوتو الکتاب من قبلنا ثم ھٰذا یومہم الذی فرض اللّٰہ علیہم فاختلفوا فیه فھد انا اللّٰہ فالناس لنا فیه تبع الیہود غدا و النصاری بعد غد

“We (Muslims) are the last (to come) but (will be) the foremost on the Day of Resurrection though the former nations were given the Books before us. And this was their day (Friday) the celebration of which was made compulsory for them, but they differed about it. So, Allah gave us the guidance for it (Friday) and all the other people are behind us in this respect: the Jews’ (holy day is) tomorrow (i.e. Saturday) and the Christians’ (is) the day after tomorrow (i.e. Sunday).

The wording is a little different in Muslim and its initial wording is as follows:

اضل اللّٰہ عن الجمعة من قبلنا فکان للیہود یوم السبت و کان للنصارے یوم الا ھد فجاء اللّٰہ بنا فھدانا اللّٰہ یوم الجمعة

Allah deprived the people who were before us from Friday (as a day of worship). So, Saturday was the day for Jews and Sunday for the Christians. Then Allah brought us and guided us to the day of Friday.

Commentators have understood this verse and the cited hadith to mean that Allah had prescribed Friday as the day of worship for previous nations as well, but instead they chose Saturday and Sunday themselves. There is nothing to back this interpretation in the verse. Even if the hadith in Bukhari is interpreted in this manner, although the name of the days are not given in it, it appears from the hadith in Muslim that it is Allah who kept the earlier nations deprived of Friday and appointed Saturday and Sunday as the days of worship for them. The Jews did not as a body disagree about the day of Sabbath and neither did the Christians. Consequently, their Sabbath by unanimous consent remained Saturday and Sunday. In such a widely accepted national practice, it is difficult for there to be differences about the day of the Sabbath. Furthermore, there was a series of prophets who came among the Jews, so if the day of worship had been changed at some time, it would have been rectified by them. The meaning of the hadith in Bukhari must be interpreted differently.

What is meant by “differed about the Sabbath:: It is possible that the difference referred to is that the Arabs believed in the Holy Prophet first, and the Jews and the Christians will believe in him later. By taking the meaning of سَبۡت as the day of worship, the verse can also mean: جعج وبال ترك تعظیم السبت  :The burden of forsaking the reverence of the Sabbath fell on those who disputed about the Sabbath, and did not observe its reverence. Some commentators have taken this to be the meaning. Another interpretation takes the literal meaning of سَبۡت as severance of work and interprets the meaning of the verse as those people who differed about the Quran, or did not accept it, their work or deeds were cut off, or wasted. Because the Quran draws attention to acts of goodness, this meaning is more suitable than the others.

16-125 Call to the way of thy Lord with wisdom and goodly exhortation, and argue with them in the best manner. Surely thy Lord knows best him who strays from His path, and He knows best those who go aright.^a

 ٱدْعُ إِلَىٰ سَبِيلِ رَبِّكَ بِٱلْحِكْمَةِ وَٱلْمَوْعِظَةِ ٱلْحَسَنَةِ ۖ وَجَـٰدِلْهُم بِٱلَّتِى هِىَ أَحْسَنُ ۚ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِۦ ۖ وَهُوَ أَعْلَمُ بِٱلْمُهْتَدِينَ (۱۲۵)

16-125a: This surah establishes the truth of revelation with all types of logical arguments. Hence at the end of the surah, it mentions the real purpose of revelation, which is to call people to the truth and it also gives the manner for doing this. There are two things necessary for inviting people to the truth. The first is wisdom based on strong logic and understanding, and the second is preaching for admonition. The call to truth cannot succeed without sound reasoning and admonition. Discussions are mentioned because they are needed while inviting people to the truth, but if argumentation is required, it must be done in the best manner so that it does not create aversion and stubbornness to stick to a wrong viewpoint but instead helps the listener’s intellect to accept the truth.

16-126 And if you take your turn, then punish with the like of that with which you were afflicted. But if you show patience, it is certainly best for the patient.

وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا۟ بِمِثْلِ مَا عُوقِبْتُم بِهِۦ ۖ وَلَئِن صَبَرْتُمْ لَهُوَ خَيْرٌۭ لِّلصَّـٰبِرِينَ (۱۲۶)

16-127 And be patient and thy patience is not but by (the help of) Allah,     and grieve not for them, nor be in distress for what they plan.

وَٱصْبِرْ وَمَا صَبْرُكَ إِلَّا بِٱللَّهِ ۚ وَلَا تَحْزَنْ عَلَيْهِمْ وَلَا تَكُ فِى ضَيْقٍۢ مِّمَّا يَمْكُرُونَ (۱۲۷)

16-128 Surely Allah is with those who keep their duty and those who do good (to others).^a

إِنَّ ٱللَّهَ مَعَ ٱلَّذِينَ ٱتَّقَوا۟ وَّٱلَّذِينَ هُم مُّحْسِنُونَ (۱۲۸)

16-128a: عقاب – is retribution, punishment following a bad deed but is used simply for punishment as well.

Patience required in inviting people to the truth and prediction of success: The message is that when the Muslims get a chance to seek retribution for the pain and suffering borne during persecution, they should not inflict punishment greater than what they had suffered. The better way recommended is to be patient and not to seek retribution. The topic of retribution is included in the discussion on inviting people to the truth because those who engage in preaching must bear difficulties. If they seek revenge, as worldly people do, then the hearts of those they are trying to influence will turn against them. Hence it is stated that the job of the inviter is to bear difficulties and not to shift focus from the work at hand. However, if ever there is a need to punish, then the punishment must not be more than what one suffered. By mentioning the ability to punish, it is clearly conveyed that Muslims will be given power so that they will have the ability to punish their opponents.

By not understanding the context, some have called this verse to be a Madinah revelation, but even if it were so, it cannot explain why the verse has been placed where it is. In reality this verse was revealed at Makkah. The next verse again mentions patience to emphasize that this is the real teaching of the Quran and what is stressed in it. Without showing patience in the face of persecution by the opponents, the work of inviting to truth cannot be accomplished. In the last verse, the glad tiding is given to comfort the Muslims that Allah is with those who keep their duty and do good to others.

16-101 And when We change a message for a message — and Allah knows best what He reveals — they say: Thou art only a forger. Nay, most of them know not.^a

وَإِذَا بَدَّلْنَآ ءَايَةًۭ مَّكَانَ ءَايَةٍۢ ۙ وَٱللَّهُ أَعْلَمُ بِمَا يُنَزِّلُ قَالُوٓا۟ إِنَّمَآ أَنتَ مُفْتَرٍۭ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ (۱۰۱)

16-101a: There is no abrogation in the Quran: All the commentators have understood this verse to mean that Allah abrogates a verse of the Quran and brings another one in its place.  A little reflection shows that there is no mention of abrogation of the Quranic verses. In the first place this verse refers to what the disbelievers say, who did not care about which command of the Quran was abrogated and which was still valid. They were basically opposed to the Quran in principle and not to any specific part of it. It’s not as if the Quran initially allowed polytheism and later revoked it, which provoked such an accusation from the disbelievers. Secondly, a discussion of abrogation is totally out of place given the context. The real theme is to establish the genuineness of Divine revelation in contrast to the lies of the disbelievers, as is obvious from their statement in verse 16:103 alleging that there is a human who teaches the Holy Prophet. The third point is that this surah was revealed in Makkah and all the verses that are claimed to be abrogated belong to the Madinah period. Since the details of the shariah were not even revealed in Makkah, how could they have been abrogated? This definitive argument proves there is no reference in this verse to abrogation and replacement of verses. The fourth point to consider is the verse mentions a message being changed, which shows that the reference is to a message that are not within the Quran. There is no definitive knowledge of any verse that is abrogated for recitation and abrogated for the command it contains. The fifth point is, as stated in the next verse, the purpose of the Quranic revelation is to make firm the believers and to be a guide and good news for the Muslims. How can the believers be made firm if some verses abrogate others and how can there be guidance and good news for the Muslims in the abrogation of verses ? The whole purpose of revealing the Quran is to make the believers firm and to give them good news as stated in: كَذَٰلِكَ لِنُثَبِّتَ بِهِۦ فُؤَادَكَ : We may strengthen your heart thereby. The sixth reason is that if even the disbelievers knew during the Makkan period that the Holy Prophet had abrogated such and such verses which were previously in the Quran, how come there is not a single narration by any companion of the Holy Prophet that he abrogated any verse. For more arguments against abrogation of verses in the Quran see 2-106a.

The meaning of We change a message for a message refers to the coming of a new messenger or a new message from Allah. See 2-106a. The sequence of the topic’s development in this surah is that in section 12 there is mention of other prophets who were sent to their nations (16:84 and 89), and in the last section (13) it is stated that the teachings of the Quran preach doing good and shunning evil. This verse answers the disbeliever’s objection of why a new messenger is needed when there have been so many previous messengers, and why did he abrogate the previous shariah (messages), which leads to their claim that the Quran is a fabrication. The reply given is that the Holy Spirit has brought the revelation (verse 16:102) which implies that the world was engulfed in darkness so this revelation was necessary to bring light to the world. Indeed, the Quran cleansed a large part of humanity from evil. The darkness that enveloped the world at the time of the Holy Prophet’s coming has been mentioned earlier. The term بِٱلْحَقِّ with truth indicates that despite the presence of previous messages, there was a need for a new message as testified in many places previously in the Quran.

16-102 Say: The Holy Spirit has revealed it from thy Lord with truth, that it may establish those who believe, and as a guidance and good news for those who submit.

قُلْ نَزَّلَهُۥ رُوحُ ٱلْقُدُسِ مِن رَّبِّكَ بِٱلْحَقِّ لِيُثَبِّتَ ٱلَّذِينَ ءَامَنُوا۟ وَهُدًۭى وَبُشْرَىٰ لِلْمُسْلِمِينَ (۱۰۲)

16-103 And indeed We know that they say: Only a mortal teaches him. The tongue of him whom they hint at is foreign, and this is clear Arabic language.^a

وَلَقَدْ نَعْلَمُ أَنَّهُمْ يَقُولُونَ إِنَّمَا يُعَلِّمُهُۥ بَشَرٌۭ ۗ لِّسَانُ ٱلَّذِى يُلْحِدُونَ إِلَيْهِ أَعْجَمِىٌّۭ وَهَـٰذَا لِسَانٌ عَرَبِىٌّۭ مُّبِينٌ (۱۰۳)

16-103a: يُلْحِدُونَ إِلَيْهِ – The literal meaning of الحاد is مَیۡل and عُدُول to incline towards or to bend. لَحَدَالیه بلسانه  means مَالَ became inclined. The word used here is اَلۡحَدَ and according to Farah the meaning of یلحدون is یعترضون  they object, as in وَمَن يُرِدْ فِيهِ بِإِلْحَادٍۭ بِظُلْمٍ:ۢ whoever inclines therein to wrong, unjustly (22:25) where the meaning of الحاد is objection. Zajjaj has given the meaning of الحاد as having doubts about Allah. الحاد has also been interpreted as meaning unjust (LA).

The opponents allege that the Holy Prophet is taught by a human: The disbelievers of Makkah used to make such accusations, and their followers in opposing the truth, namely the Christians, also make similar charges. The disbelieving Quraish put forward the names of several people as alleged teachers. All the names put forward were of people belonging to the Ahle Kitab people of the book, most were recent converts from Christianity, and all were non-Arabs. The name of the alleged teacher given in various narrations varies. The following names have been mentioned, Jabar, Ayesh, Yash, and finally Yassar, who is said to have been Jewish. In one narration Abdullah bin Muslim al-Hazarmi said that they had two Christian slaves, Yassar and Jabar, who made swords in Makkah and they used to read the Gospel. Sometimes when the Holy Prophet passed that way, he would stop by to talk to them, and this gave the disbelievers the excuse to say that the Holy Prophet learned from them. All the people named as the teacher were non-Arab, recently converted slaves. The Quranic Arabic has become the standard of expressive eloquence in Arabic for all times to come, such is it’s caliber. How could it have been possible for a non-Arab to have taught this language at such a high literary standard? While discussing question of the Holy Prophet being taught by converts, the next verse mentions the kinds of difficulties that people had to bear for the sake of Islam. This raises several questions. First, why would people who knew enough to teach the Holy Prophet, accept what he said and become Muslims themselves? Second, why would they bear such severe persecution for Islam when they knew that it was a fabrication that they had a part in teaching? The difficulties and suffering through which the early Muslims passed stamped them with the seal of sincerity. While people may still talk, nobody can say that they were fabricators or partners in fabrication.

16-104 Those who believe not in Allah’s messages, Allah guides them not, and for them is a painful chastisement.

إِنَّ ٱلَّذِينَ لَا يُؤْمِنُونَ بِـَٔايَـٰتِ ٱللَّهِ لَا يَهْدِيهِمُ ٱللَّهُ وَلَهُمْ عَذَابٌ أَلِيمٌ (۱۰۴)

16-105 Only they forge lies who believe not in Allah’s messages, and they are the liars.^a

إِنَّمَا يَفْتَرِى ٱلْكَذِبَ ٱلَّذِينَ لَا يُؤْمِنُونَ بِـَٔايَـٰتِ ٱللَّهِ ۖ وَأُو۟لَـٰٓئِكَ هُمُ ٱلْكَـٰذِبُونَ (۱۰۵)

16-105a: In this verse and the previous one, it is stated that these people, referring to the Holy Prophet and his companions, cannot be fabricators because those who fabricate about Allah cannot believe in the messages of Allah. Without believing in the messages of Allah one cannot stay firm on guidance, hence fabricators are unable to face dangerous difficulties and afflictions resolutely and sincerely. The next verse further expands on this issue.

16-106 Whoso disbelieves in Allah after his belief — not he who is compelled while his heart is content with faith, but he who opens (his) breast for disbelief — on them is the wrath of Allah, and for them is a grievous chastisement.^a

مَن كَفَرَ بِٱللَّهِ مِنۢ بَعْدِ إِيمَـٰنِهِۦٓ إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُۥ مُطْمَئِنٌّۢ بِٱلْإِيمَـٰنِ وَلَـٰكِن مَّن شَرَحَ بِٱلْكُفْرِ صَدْرًۭا فَعَلَيْهِمْ غَضَبٌۭ مِّنَ ٱللَّهِ وَلَهُمْ عَذَابٌ عَظِيمٌۭ (۱۰۶)

16-106a: Renouncing Islam under duress: The real purpose is to highlight the courage and power of conviction with which the Muslims faced difficulties. In addition, those people are mentioned who, overwhelmed by the cruelty of the disbelievers, deny faith out of human weakness to save their life, but they still believe in their heart. However, those who renounce Islam under duress and become satisfied with their disbelief fall under the wrath of Allah. As for the Muslims who are forced to renounce Islam to save their lives but do not do so in their heart, they are considered to be deserving of forgiveness, but the action is not commendable. The case of two Muslims who fell into the hands of Musailama Kazzab is a case in point. One of them renounced Islam to save his life but the other did not do so and was martyred. The Holy Prophet said about them that one took advantage of the permission to depart from Islam under pressure, while the other did not hide the truth and it is a blessing for him.

The belief and sincerity of Muslims: Complete faith requires that one does not care about losing one’s life in the face of the pressure to renounce Islam. This is what most Muslims did. There are only a few examples of Muslims who under the persecution of the disbelievers renounced Islam but there are many more examples of people who cheerfully not only bore persecution but embraced martyrdom.

 و ما ابالی حین اقتل مسلماً ۔ علی ای شق کان اللّٰہ مصرعی  : When I am being killed in the state of being Muslim, I do not care how I will be killed in the way of Allah. (Khubaib before his martyrdom, as reported in Hadith Bukhari).

16-107 That is because they love this world’s life more than the Hereafter, and because Allah guides not the disbelieving people.

ذَٰلِكَ بِأَنَّهُمُ ٱسْتَحَبُّوا۟ ٱلْحَيَوٰةَ ٱلدُّنْيَا عَلَى ٱلْـَٔاخِرَةِ وَأَنَّ ٱللَّهَ لَا يَهْدِى ٱلْقَوْمَ ٱلْكَـٰفِرِينَ (۱۰۷)

16-108 These are they whose hearts and ears and eyes Allah has sealed and these are the heedless ones.^a

أُو۟لَـٰٓئِكَ ٱلَّذِينَ طَبَعَ ٱللَّهُ عَلَىٰ قُلُوبِهِمْ وَسَمْعِهِمْ وَأَبْصَـٰرِهِمْ ۖ وَأُو۟لَـٰٓئِكَ هُمُ ٱلْغَـٰفِلُونَ (۱۰۸)

16-108a: Which hearts are sealed by Allah? These are the people who become so absorbed by the life of this world that they do not care about the Hereafter. And what is that seal? It is the condition of their heart which is described as: أُو۟لَـٰٓئِكَ هُمُ ٱلْغَـٰفِلُونَ :These are the heedless ones (7:179).

16-109 No doubt that in the Hereafter they are the losers.

لَا جَرَمَ أَنَّهُمْ فِى ٱلْـَٔاخِرَةِ هُمُ ٱلْخَـٰسِرُونَ (۱۰۹)

16-110 Then surely thy Lord, to those who flee after they are persecuted, then struggle hard and are patient, surely thy Lord after that is Protecting, Merciful.

ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ هَاجَرُوا۟ مِنۢ بَعْدِ مَا فُتِنُوا۟ ثُمَّ جَـٰهَدُوا۟ وَصَبَرُوٓا۟ إِنَّ رَبَّكَ مِنۢ بَعْدِهَا لَغَفُورٌۭ رَّحِيمٌۭ (۱۱۰)

16-110a: Migration to Ethiopia and migration to Madinah: In the end, those people are mentioned who not only bear every kind of difficulty in the way of Allah with good cheer but also leave their homes, businesses, and relatives to save themselves from falling into sin. Then they strive with all their might in the way of Allah and stand firmly and steadfastly. For people with such complete faith, Allah’s protection means that He safeguards and purifies them. Migration is being mentioned for the second time in this surah and the migration being referred to is the migration to Madinah which also gives us an indication about the time period of the revelation of this surah. If the migration mentioned here had been the Ethiopian migration, then there should have been several references to migration in the surahs revealed in the middle Makkan period as well. The Ethiopian migration is not mentioned in the Quran because it was in the knowledge of Allah that the migration most closely tied to the success of Muslims is the migration to Madinah. The mention of jihad in the Makkan chapters, which come before the permission for fighting had been given, shows that jihad means striving to uphold the word of Allah which is the first duty of every Muslim.

16-90   Surely Allah enjoins justice and the doing of good (to others) and the giving to the kindred, and He forbids indecency and evil and rebellion. He admonishes you that you may be mindful.^a

إِنَّ ٱللَّهَ يَأْمُرُ بِٱلْعَدْلِ وَٱلْإِحْسَـٰنِ وَإِيتَآئِ ذِى ٱلْقُرْبَىٰ وَيَنْهَىٰ عَنِ ٱلْفَحْشَآءِ وَٱلْمُنكَرِ وَٱلْبَغْىِ ۚ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ (۹۰)

16-90a: Comprehensive teaching regarding good and evil: In the last verse, the Quran is described as تِبْيَـٰنًۭا لِّكُلِّ شَىْءٍۢ :explaining all things and now a sample of its comprehensive teaching is presented. In this verse, both good and evil are dealt with. In the category of good, three things are identified عَدْلِ justice, إِحْسَـٰنِ doing of good, and إِيتَآئِ ذِى ٱلْقُرْبَىٰ giving to the kindred. In the category of evil also three things are identified فَحْشَآءِ indecency, مُنكَرِ evil, and بَغْىِ rebellion. The three things in each category are in the ascending order of goodness and wickedness respectively. عَدْلِ justice is the lowest level of goodness which is acting in reciprocity: to do good to someone who has done good to you, for which see 5-8a. إِحْسَـٰنِ doing of good is a good act which is initiated without compensation or any consideration of return. إِيتَآئِ ذِى ٱلْقُرْبَىٰ giving to the kindred is not just giving to relatives, though without a doubt doing good to relatives is a good deed from which other good deeds flow. However, the real purpose of إِيتَآئِ ذِى ٱلْقُرْبَىٰ is to give as you would give to the kindred. One does not give to the kindred as a favor and one does not even think that one is doing anything virtuous. Instead, one acts under a natural impulse. This third level visualizes goodness becoming part of the nature of a person. When a person does an act repeatedly, it ultimately becomes a part of his nature. So, we should do good, and go on doing it repeatedly until doing good becomes our natural impulse.

In the category of evil, the first thing that is mentioned is فَحْشَآءِ indecency, referring to any act or matter which is in itself shameful and vile, whether or not it has an influence on others. The next level is مُنكَرِ evil which is something that others find disagreeable, and which has a negative effect on others. The third and most vile form is بَغْىِ rebellion in which one desires to go beyond all limits, and it is a transgression that has widespread ramifications. Another description of the three levels of evil examines the sources of these evils and concludes that these evils are powered from different sources, with carnal desires being responsible for فَحْشَآء  indecency, anger for مُنكَرِ  evil and suspicion for بَغْىِ rebellion. The evil of carnal desires does not impact others significantly and it generally isn’t a source of major injustice. The circle of impact of the evil caused by anger is much wider and usually it adversely impacts other people. The greatest injustice is perpetuated by the power of distrust due to which entire nations and countries are destroyed, simply on grounds of suspicion. If these three powers are kept within the limits of moderation, a person can save himself from all the ways of evil. The Caliph Umar bin Abdul Aziz introduced the recitation of this verse at the end of the Friday sermon.

16-91   And fulfill the covenant of Allah, when you have made a covenant, and break not the oaths after making them fast, and you have indeed made Allah your surety. Surely Allah knows what you do.^a

وَأَوْفُوا۟ بِعَهْدِ ٱللَّهِ إِذَا عَـٰهَدتُّمْ وَلَا تَنقُضُوا۟ ٱلْأَيْمَـٰنَ بَعْدَ تَوْكِيدِهَا وَقَدْ جَعَلْتُمُ ٱللَّهَ عَلَيْكُمْ كَفِيلًا ۚ إِنَّ ٱللَّهَ يَعْلَمُ مَا تَفْعَلُونَ (۹۱)

16-91a: تَنقُضُوا۟ – نقض is the opposite of ابرام ratify, confirm, sanction. It means to separate and scatter the parts of something, and metaphorically used for breaking a covenant, as in ٱلَّذِينَ يَنقُضُونَ عَهْدَ ٱللَّهِ : Who break the covenant of Allah (2:27) and يَنقُضُونَ عَهْدَهُمْ : they break their agreement (8:56). نقیض means contradictory or antithesis such that both cannot be true at the same time. In أَنقَضَ ظَهْرَكَ : weighed down thy back (94:3) the meaning of نقض is to break until it is separated and scattered (R).

تَوْكِيدِ – وَکدَّ and اکدّ mean to affirm or to assert and it can be by words or actions.

The covenant of Allah is His shariah or His revelation. إِذَا عَـٰهَدتُّمْ : made a covenant means a verbal agreement. By believing in and affirming the Holy Prophet, who is the messenger of Allah, one makes Allah a veritable witness that one will fulfill this covenant. After conveying that the Quran imparts the most excellent teachings and the Divine revelation calls one to the highest degree of goodness and forbids all evils, it is now stated that it is not simply enough to affirm verbally and if one has made a solemn covenant, one should fulfill it.

16-92   And be not like her who unravels her yarn, disintegrating it into pieces, after she has spun it strongly. You make your oaths to be means of deceit between you because (one) nation is more numerous than (another) nation. Allah only tries you by this. And He will certainly make clear to you on the day of Resurrection that wherein you differed.^a

وَلَا تَكُونُوا۟ كَٱلَّتِى نَقَضَتْ غَزْلَهَا مِنۢ بَعْدِ قُوَّةٍ أَنكَـٰثًۭا تَتَّخِذُونَ أَيْمَـٰنَكُمْ دَخَلًۢا بَيْنَكُمْ أَن تَكُونَ أُمَّةٌ هِىَ أَرْبَىٰ مِنْ أُمَّةٍ ۚ إِنَّمَا يَبْلُوكُمُ ٱللَّهُ بِهِۦ ۚ وَلَيُبَيِّنَنَّ لَكُمْ يَوْمَ ٱلْقِيَـٰمَةِ مَا كُنتُمْ فِيهِ تَخْتَلِفُونَ (۹۲)

16-92a: غَزْل – غَزْل is the spinning of yarn by a woman and مغزول is spun yarn which is also called غَزْل. غَزَلَ is also flirting and dallying with women (R).

أَنكَـٰثًۭ – It is the plural of نَکۡث which means to break the yarn or to unravel a cloth. In its meaning, it is very similar to نقض and نقض is also used in relation to covenants. Examples of its occurrence in other parts of the Quran are: إِن نَّكَثُوٓا۟ أَيْمَـٰنَهُم مِّنۢ : if they break their oaths (9:12); إِذَا هُمْ يَنكُثُونَ :they broke (their promise) (7:135).

دَخَل – The meaning of دُخُول is to enter or to come in. It is used for place, period and actions. It is also a metaphor for fighting and enmity, similar to دَغَل jungle, thicket, wood.

أَرْبَىٰ – It is derived from رَبَا which means something increased and progressed. The meaning of أَرْبَىٰ here is greater in numbers and more in wealth.

An example of divisiveness: There is a narration in Bukhari and in some commentaries about a woman in Makkah who had a practice of spinning yarn through the day and cutting it into pieces in the evening, as if she were insane. Both the context, and comments by Mujahid and other commentators show that this is a parable and not the story of an actual woman (IJ). In the last section, it is urged that if you have made a firm covenant with Allah, which means you have believed, then you should fulfill it. It is stated here that if you do not fulfill your covenant, then you are like the woman who spins yarn and then breaks it into many pieces. On the face of it, this appears as the work of an insane person but there are many sane people in this world who act similarly. They make a building and then proceed to then tear down its foundation. The Muslims did the very acts that they were advised not to do and by their actions undid what they had achieved. The greatest loss they suffered was from the problem which is mentioned here, namely mutual discord and not keeping in view the agreements that they had made with each other, either because one party considered itself stronger than the other or that it wanted to become stronger. This is the disease among Muslims that has taken them to their present situation in which their global kingdom has broken into pieces like the yarn of the insane woman. Even now there is no movement by Muslims to rectify this situation.

The covenants of the period of ignorance and the condition of Europe: تَتَّخِذُونَ أَيْمَـٰنَكُمْ : you make your oaths is a parenthetical sentence where the reference is to the conditions prevailing in the period of ignorance and is equally applicable to the enlightened countries of the world today. The specific commandments for the Muslims in this regard are given in 16:94. It was a common practice in the period of ignorance that even in the presence of agreements, if one tribe in the agreement considered itself stronger than the other tribe, it felt no hesitation in violating the agreement. This is exactly the situation of Europe today. The agreements with weaker nations have the sanctity of piece of crumpled paper.

16-93   And if Allah please, He would make you a single nation, but He leaves in error whom He pleases and guides whom He pleases. And certainly you will be questioned as to what you did.

وَلَوْ شَآءَ ٱللَّهُ لَجَعَلَكُمْ أُمَّةًۭ وَٰحِدَةًۭ وَلَـٰكِن يُضِلُّ مَن يَشَآءُ وَيَهْدِى مَن يَشَآءُ ۚ وَلَتُسْـَٔلُنَّ عَمَّا كُنتُمْ تَعْمَلُونَ (۹۳)

16-94   And make not your oaths a means of deceit between you, lest a foot should slip after its stability, and you should taste evil because you hinder (men) from Allah’s way and grievous chastisement be your (lot).^a

وَلَا تَتَّخِذُوٓا۟ أَيْمَـٰنَكُمْ دَخَلًۢا بَيْنَكُمْ فَتَزِلَّ قَدَمٌۢ بَعْدَ ثُبُوتِهَا وَتَذُوقُوا۟ ٱلسُّوٓءَ بِمَا صَدَدتُّمْ عَن سَبِيلِ ٱللَّهِ ۖ وَلَكُمْ عَذَابٌ عَظِيمٌۭ (۹۴)

16-94a: فَتَزِلَّ قَدَمٌۢ بَعْدَ ثُبُوتِهَا :lest a foot should slip after its stability – This clearly shows that Muslims are mentioned, and they are being told that after making considerable progress, they would slip because of mutual discord. Thus, they will become like those who stop people from the way of Allah and so they will be chastised. Could it be that the present condition of the Muslims is the punishment mentioned in this verse.

16-95   And take not a small price for Allah’s covenant. Surely what is with Allah is better for you, did you but know!

وَلَا تَشْتَرُوا۟ بِعَهْدِ ٱللَّهِ ثَمَنًۭا قَلِيلًا ۚ إِنَّمَا عِندَ ٱللَّهِ هُوَ خَيْرٌۭ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ (۹۵)

16-96   What is with you passes away and what is with Allah is enduring. And We shall certainly give to those who are patient their reward for the best of what they did.

مَا عِندَكُمْ يَنفَدُ ۖ وَمَا عِندَ ٱللَّهِ بَاقٍۢ ۗ وَلَنَجْزِيَنَّ ٱلَّذِينَ صَبَرُوٓا۟ أَجْرَهُم بِأَحْسَنِ مَا كَانُوا۟ يَعْمَلُونَ (۹۶)

16-96a: يَنفَدُ – نَفَاد means depleted, passed away, destroyed, as in: إِنَّ هَـٰذَا لَرِزْقُنَا مَا لَهُۥ مِن نَّفَادٍ : Surely this is Our sustenance; it will never come to an end (38:54); لَنَفِدَ ٱلْبَحْرُ قَبْلَ أَن تَنفَدَ كَلِمَـٰتُ رَبِّى : the sea would surely be exhausted before the words of my Lord were exhausted (18:109). The wealth of this world comes to an end, but the result of good deeds never end.

16-97   Whoever does good, whether male or female, and is a believer, We shall certainly make him live a good life, and We shall certainly give them their reward for the best of what they did.^a

مَنْ عَمِلَ صَـٰلِحًۭا مِّن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌۭ فَلَنُحْيِيَنَّهُۥ حَيَوٰةًۭ طَيِّبَةًۭ ۖ وَلَنَجْزِيَنَّهُمْ أَجْرَهُم بِأَحْسَنِ مَا كَانُوا۟ يَعْمَلُونَ (۹۷)

16-98a: In this verse, as in many others, the Quran has made it very clear that there is no difference between men and women in the reward for good deeds. Despite these clarifications, the Christians maintain that according to the Quran, women are bereft of a soul. This is in actuality their own thinking. It is interesting that the concept of a good life is being discussed. What is meant by giving حَيَوٰةًۭ طَيِّبَةًۭ  good life? Some commentators have said it is the life of this world that is free from all impurities and such a life can only be attained by a believer, which is correct. Some have said that this refers to being granted a pure life in برزخ  intermediate stage. Some others have said that this is the life of paradise in the next world. The truth is that all these three lives are in a continuum. The heavenly life starts from this world’s life, and it certainly manifests in the grave and will attain full glory on the Day of Judgment. There are certainly degrees in heaven, but the essence of heaven is the same. It is the pure and chaste life mentioned in this verse which starts here and keeps on progressing and will never end. After resurrection, many more aspects of its perfection will be manifested. و ما عند اللّٰہ باق  

16-98   So when thou recitest the Qur’an, seek refuge in Allah from the accursed devil.^a

 فَإِذَا قَرَأْتَ ٱلْقُرْءَانَ فَٱسْتَعِذْ بِٱللَّهِ مِنَ ٱلشَّيْطَـٰنِ ٱلرَّجِيمِ

16-98a: Recitation of the Quran and seeking refuge in Allah: By فَإِذَا قَرَأْتَ ٱلْقُرْءَانَ is meant: before the recitation of the Quran, one should seek refuge in Allah from the accursed devil. The most well-known prayer of refuge from the devil is اعوذ بِٱللَّهِ مِنَ ٱلشَّيْطَـٰنِ ٱلرَّجِيمِ which fulfills the command of this verse. In some hadith narrations, the recitation is

 اعوذ بِٱللَّهِ السمیع العلیم مِنَ ٱلشَّيْطَـٰنِ ٱلرَّجِيمِ and it is also proven from tradition that اعوذ seeking protection is recited before beginning the recitation of the Quran and not at the end. It is true that protection from the devil is always required, even at the end of the recitation. The final two surah’s of the Quran known as معوذتین are prayers for protection from the devil. Although the fulfillment of the command to seek protection is done by the recitation of the words of  اعوذ the real message is that one should shun all the ways that go towards the devil and seek Allah’s protection. The Quran is the way to Allah which makes it highly appropriate to beseech Allah for protection from the devil. Indeed, it is only with the help of Allah that one can steadfastly adhere to the teachings of the Quran.

16-99   Surely he has no authority over those who believe and rely on their Lord.

إِنَّهُۥ لَيْسَ لَهُۥ سُلْطَـٰنٌ عَلَى ٱلَّذِينَ ءَامَنُوا۟ وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ (۹۹)

16-100 His authority is only over those who befriend him and those who associate others with Him.^a

إِنَّمَا سُلْطَـٰنُهُۥ عَلَى ٱلَّذِينَ يَتَوَلَّوْنَهُۥ وَٱلَّذِينَ هُم بِهِۦ مُشْرِكُونَ (۱۰۰)

16-100a:  Who are the people over whom the devil has authority? It is not only made clear in these two verses that the devil has no authority over the believers, but also that his influence is only on those people who seek his friendship and make him their friend. In actuality, the devil has no authority over anyone as stated in: إِنَّ عِبَادِى لَيْسَ لَكَ عَلَيْهِمْ سُلْطَـٰنٌ : As regards My servants, thou hast no authority over them (15:42).

هُم بِهِۦ مُشْرِكُونَ – One of its meaning can be that it is because of the devil or because of his deception that they are polytheists. The pronoun in بِهِۦ could also be standing for رَبِّهِمْ, that is they associate with Allah. Another interpretation is that they make the devil a partner in what they do.    

16-84   And on the day when We raise up a witness out of every nation, then permission (to offer excuse) will not be given to the disbelievers, nor will they be allowed to make amends.^a

وَيَوْمَ نَبْعَثُ مِن كُلِّ أُمَّةٍۢ شَهِيدًۭا ثُمَّ لَا يُؤْذَنُ لِلَّذِينَ كَفَرُوا۟ وَلَا هُمْ يُسْتَعْتَبُونَ (۸۴)

16-84a: يُسْتَعْتَبُونَ – عَتَبة is the threshold, doorstep, doorsill which is trampled under the feet (LA). عَتۡب is the anger or dissatisfaction that one feels in the heart against another and the meaning of اعتاب is to show dissatisfaction, and also to do away with the dissatisfaction. In فَمَا هُم مِّنَ ٱلْمُعْتَبِينَ : they are not of those who are granted goodwill (41:24), the word is used in the latter sense. اِسۡتِعۡتاب is to want amends to be made, or to give the opportunity to another to make amends (R).

In what respect is the prophet a witness: The witness mentioned here is the prophet sent to each nation and this meaning is made very clear in the last verse of this section. The prophet is a witness for his followers, as well as for his opponents. In this world, he is a role model and exemplar for his followers. In the next world on the Day of Requital, he will testify to their belief and submission, such as in the following verse:

وَكَذَٰلِكَ جَعَلْنَـٰكُمْ أُمَّةًۭ وَسَطًۭا لِّتَكُونُوا۟ شُهَدَآءَ عَلَى ٱلنَّاسِ وَيَكُ نَ ٱلرَّسُولُ عَلَيْكُمْ شَهِيدًۭا :And thus We have made you an exalted nation that you may be the bearers of witness to the people and (that) the Messenger may be a bearer of witness to you (2:143), and in the saying of Jesus: وَكُنتُ عَلَيْهِمْ شَهِيدًۭا مَّا دُمْتُ فِيهِمْ : and I was a witness of them so long as I was among them (5:117). For his opponents, the prophet will provide testimony for their disbelief, sin, and wrongdoing, as stated in:

 فَكَيْفَ إِذَا جِئْنَا مِن كُلِّ أُمَّةٍۭ بِشَهِيدٍۢ وَجِئْنَا بِكَ عَلَىٰ هَـٰٓؤُلَآءِ شَهِيدًۭا

– يَوْمَئِذٍۢ يَوَدُّ ٱلَّذِينَ كَفَرُوا۟ وَعَصَوُا۟ ٱلرَّسُولَ لَوْ تُسَوَّىٰ بِهِمُ ٱلْأَرْضُ

: But how will it be when We bring from every people a witness and bring thee as a witness against these? On that day will those who disbelieved and disobeyed the Messenger desire that the earth were levelled with them (4:41,42). The implication of permission denied to the disbelievers is that they will not be given an opportunity to make excuses, as stated elsewhere as well: وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ : Nor are they allowed to offer excuses (77:36), but even more seriously, they will not be given the opportunity to remove Allah’s displeasure by making excuses and asking to make amends, because it will be too late for that.

16-85   And when the wrongdoers see the chastisement, it will not be lightened for them, nor will they be respited.

وَإِذَا رَءَا ٱلَّذِينَ ظَلَمُوا۟ ٱلْعَذَابَ فَلَا يُخَفَّفُ عَنْهُمْ وَلَا هُمْ يُنظَرُونَ (۸۵)

16-86   And when those who ascribed partners (to Allah) see their associate-gods, they will say: Our Lord, these are our associate-gods on whom we called besides Thee. But they will throw back at them the word: Surely you are liars.^a

وَإِذَا رَءَا ٱلَّذِينَ أَشْرَكُوا۟ شُرَكَآءَهُمْ قَالُوا۟ رَبَّنَا هَـٰٓؤُلَآءِ شُرَكَآؤُنَا ٱلَّذِينَ كُنَّا نَدْعُوا۟ مِن دُونِكَ ۖ فَأَلْقَوْا۟ إِلَيْهِمُ ٱلْقَوْلَ إِنَّكُمْ لَكَـٰذِبُونَ (۸۶)

16-86a: In another place, it is stated: مَّا كُنتُمْ إِيَّانَا تَعْبُدُونَ :It was not us that you served (10:28) and بَلْ كَانُوا۟ يَعْبُدُونَ ٱلْجِنَّ : nay, they worshipped the jinn (34:41). Actually, they worship their superstitions because there is no reality in the things that they manifestly worship.

16-87   And they will tender submission to Allah on that day, and what they used to forge will fail them.

وَأَلْقَوْا۟ إِلَى ٱللَّهِ يَوْمَئِذٍ ٱلسَّلَمَ ۖ وَضَلَّ عَنْهُم مَّا كَانُوا۟ يَفْتَرُونَ (۸۷)

16-88   Those who disbelieve and hinder (men) from Allah’s way, We will add chastisement to their chastisement because they made mischief.^a

ٱلَّذِينَ كَفَرُوا۟ وَصَدُّوا۟ عَن سَبِيلِ ٱللَّهِ زِدْنَـٰهُمْ عَذَابًۭا فَوْقَ ٱلْعَذَابِ بِمَا كَانُوا۟ يُفْسِدُونَ (۸۸)

16-88a: Their sin is not only their own disbelief but also stopping others from the way of Allah. Hence the adding of chastisement to their chastisement.

16-89   And on the day when We raise up in every people a witness against them from among themselves, and bring thee as a witness against these. And We have revealed the Book to thee explaining all things, and a guidance and mercy and good news for those who submit.^a

وَيَوْمَ نَبْعَثُ فِى كُلِّ أُمَّةٍۢ شَهِيدًا عَلَيْهِم مِّنْ أَنفُسِهِمْ ۖ وَجِئْنَا بِكَ شَهِيدًا عَلَىٰ هَـٰٓؤُلَآءِ ۚ وَنَزَّلْنَا عَلَيْكَ ٱلْكِتَـٰبَ تِبْيَـٰنًۭا لِّكُلِّ شَىْءٍۢ وَهُدًۭى وَرَحْمَةًۭ وَبُشْرَىٰ لِلْمُسْلِمِينَ (۸۹)

16-89a: The last verse of this section mentions the same topic of raising witnesses as is mentioned in the first verse of this section. It then talks about the Quran, the revelation that is disputed and rejected by the disbelievers. In this way, a connection is made with the subject of the next section. The Quran is called تِبْيَـٰنًۭا لِّكُلِّ شَىْءٍۢ explaining all things because all the principles of religions are explained clearly, all the necessary knowledge is imparted to perfection and all the ways of evil are rejected clearly and totally.

16-77   And Allah’s is the unseen of the heavens and the earth. And the matter of the Hour is but as a twinkling of the eye or it is nigher still. Surely Allah is Possessor of power over all things.^a

وَلِلَّهِ غَيْبُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۚ وَمَآ أَمْرُ ٱلسَّاعَةِ إِلَّا كَلَمْحِ ٱلْبَصَرِ أَوْ هُوَ أَقْرَبُ ۚ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍۢ قَدِيرٌۭ (۷۷)

16-77a: لَمْحِ – لَمَحَ and  الَمْح means a covert glance, and لَمۡحَة عُجلت is a speedy glance. لَمَحَ البَرۡقُ can also be a flash of lightning (LA) because it happens momentarily. کلمح البصر means to come in a twinkling of the eye.

أَوْ هُوَ أَقْرَبُ – The أَوْ is in the sense of بَلۡ . It means that although the twinkling of the eye happens very rapidly but when the Hour comes, it will happen even quicker than the twinkling of the eye. This concept was inconceivable to the disbelievers, hence it is stated that the Hour will come quicker than they can conceive it.

The worldly punishment and the Hour: The continuity of topics in the Quran is shown by the mention of the Hour again, it being the real objective of this surah, and to which attention is drawn in the first verse of the surah in the following words: أَتَىٰٓ أَمْرُ ٱللَّهِ فَلَا تَسْتَعْجِلُوهُ ۚ :Allah’s commandment will come to pass, so seek not to hasten it (16:1). Then in the fourth section, it is stated after mentioning the nefarious plans of the disbelievers:

 أَتَىٰهُمُ ٱلْعَذَابُ مِنْ حَيْثُ لَا يَشْعُرُونَ  :the chastisement came to them from whence they perceived not (16:26). Then in the end of the same section, it is stated:

 هَلْ يَنظُرُونَ إِلَّآ أَن تَأْتِيَهُمُ ٱلْمَلَـٰٓئِكَةُ أَوْ يَأْتِىَ أَمْرُ رَبِّكَ :Await they aught but that the angels should come to them or that thy Lord’s command should come to pass (16:33). The various kinds of punishment that would come to them are described in verses 45-47 of the sixth section. Once again in this section ٱلسَّاعَةِ or the Hour is mentioned which is to be a sample of the ٱلسَّاعَةِ الکبریٰ or Judgement Day. This is the reason why in the last verse of this section there is mention of the denial of the Holy Prophet by the disbelievers, and their turning away from the favor of Allah.

16-78   And Allah brought you forth from the wombs of your mothers — you knew nothing — and He gave you hearing and sight and hearts that you might give thanks.^a

وَٱللَّهُ أَخْرَجَكُم مِّنۢ بُطُونِ أُمَّهَـٰتِكُمْ لَا تَعْلَمُونَ شَيْـًۭٔا وَجَعَلَ لَكُمُ ٱلسَّمْعَ وَٱلْأَبْصَـٰرَ وَٱلْأَفْـِٔدَةَ ۙ لَعَلَّكُمْ تَشْكُرُونَ (۷۸)

16-78a: In this verse Allah mentions His great favor to mankind in that He has given them the ability to hear, to see, and to think so they are able to accomplish great tasks. The blessings mentioned in verses 16:80 and 81, namely that He made abodes and apparel for them are actually obtained by humans through their own knowledge and striving, but they are attributed to Allah because had He not placed these abilities in humans, they would not have been able to obtain other things. The phrase لَا تَعْلَمُونَ شَيْـًۭٔا you knew nothing is used because revelation imparts knowledge to a person and if gaining worldly knowledge requires God given powers, then similar powers are also necessary for acquiring spiritual knowledge.

16-79   See they not the birds, constrained in the middle of the sky? None withholds them but Allah. Surely in this are signs for a people who believe.^a

أَلَمْ يَرَوْا۟ إِلَى ٱلطَّيْرِ مُسَخَّرَٰتٍۢ فِى جَوِّ ٱلسَّمَآءِ مَا يُمْسِكُهُنَّ إِلَّا ٱللَّهُ ۗ إِنَّ فِى ذَٰلِكَ لَـَٔايَـٰتٍۢ لِّقَوْمٍۢ يُؤْمِنُونَ (۷۹)

16-79a: جَوِّ – It means air (R) or whatever is between the earth and the sky.

The connection of birds with chastisement: There are two places in the Quran where there is a mention of birds being constrained in the middle of the sky – one here and the other in Surah Al Mulk where it is stated: أَوَلَمْ يَرَوْا۟ إِلَى ٱلطَّيْرِ فَوْقَهُمْ صَـٰٓفَّـٰتٍۢ وَيَقْبِضْنَ ۚ مَا يُمْسِكُهُنَّ إِلَّا ٱلرَّحْمَـٰنُ ۚ :Do they not see the birds above them spreading and contracting (their wings)? Naught upholds them save the Beneficent (67:19). The mention of birds here alludes to the chastisement of the enemies, and this is stated even more openly in the other citation where it is stated: وَلَقَدْ كَذَّبَ ٱلَّذِينَ مِن قَبْلِهِمْ فَكَيْفَ كَانَ نَكِيرِ :And certainly those before them denied, then how (terrible) was My warning! (67:18) and the verse of birds is followed by

 أَمَّنْ هَـٰذَا ٱلَّذِى هُوَ جُندٌۭ لَّكُمْ يَنصُرُكُم مِّن دُونِ ٱلرَّحْمَـٰنِ : Or who is it that will be a host for you to help you against the Beneficent? (67:20).

What is the connection of this verse with chastisement? The Quran has solved this difficulty by mentioning the sending of chastisement through birds: وَأَرْسَلَ عَلَيْهِمْ طَيْرًا أَبَابِيلَ  تَرْمِيهِم بِحِجَارَةٍۢ مِّن سِجِّيلٍۢ :And send against them birds in flocks? Casting at them decreed stones (105:3,4). In the Quran شر , or evil, has also been referred to as a bird: أَلَآ إِنَّمَا طَـٰٓئِرُهُمْ عِندَ ٱللَّهِ : Surely their evil fortune is only from Allah (7:131). An examination of Arabic proverbs reveals the strange finding that birds are mentioned as metaphors for chastisement, disgrace, and defeat. Accordingly, Madani has given the following example in Majma al Imsaal: تَبَدَّرَ بِلَحۡمِك الطیر which is a malediction meaning may you die and die in a manner that you do not even get to be buried, and the birds eat your flesh and tear you to pieces and scatter your remains. There is a couplet of the poet Nabagha:

 اذا ماغدا بالجیش حَلَّق فَوۡقَهٗ – عَصَائِبُ طیرٍ تَھۡتدی بعصائب When he marches out with his army a flock of birds gather above him and wherever the army goes, the flock follows them. The meaning is that there is a flock of birds with a victorious army as if they are in the know that the enemy will be killed at their hands. There is also a similar verse by Abul Tayyab:

 اذا الَقَوۡا جیشاً تَیَقَّنَ انه – لمن بطن طیر تَنُوفة مَحۡشور when they face an army in conflict, he is convinced that on the Day of Resurrection he will be resurrected from the stomach of birds of Tanofa.

The Bible uses similar words while prophesying the destruction of Gog: Thou shalt fall upon the mountains of Israel, thou, and all thy bands, and the people that is with thee: I will give thee unto the ravenous birds of every sort, and the beasts of the field to be devoured (Ezekiel 39:4). So, in the presence of all this testimony, constraining the birds in the middle of the sky refers to holding back the chastisement and evil that is about to come to the enemies. There is no doubt, however, that the sight of birds suspended in the sky is one of the wondrous signs of the power of Allah.

16-80   And Allah has given you an abode in your houses, and He has given you houses of the skins of cattle, which you find light to carry on the day of your march and on the day of your halting, and of their wool and their fur and their hair, household stuff and a provision for a time.^a

وَٱللَّهُ جَعَلَ لَكُم مِّنۢ بُيُوتِكُمْ سَكَنًۭا وَجَعَلَ لَكُم مِّن جُلُودِ ٱلْأَنْعَـٰمِ بُيُوتًۭا تَسْتَخِفُّونَهَا يَوْمَ ظَعْنِكُمْ وَيَوْمَ إِقَامَتِكُمْ ۙ وَمِنْ أَصْوَافِهَا وَأَوْبَارِهَا وَأَشْعَارِهَآ أَثَـٰثًۭا وَمَتَـٰعًا إِلَىٰ حِينٍۢ (۸۰)

16-80a: تَسْتَخِفُّونَ – خَفِیف light is the opposite of ثقیل and sometimes it is used with reference to weight and sometimes خَفِیف is used to indicate that a thing is easy, and if it is difficult, it is called ثقیل . It is in the same sense that the word is used elsewhere in the Quran: ٱلْـَٔـٰنَ خَفَّفَ ٱللَّهُ عَنكُمْ : Now Allah has lightened your burden (8:66); يُرِيدُ ٱللَّهُ أَن يُخَفِّفَ عَنكُمْ : Allah desires to make light your burden (4:28); فَلَا يُخَفَّفُ عَنْهُمُ ٱلْعَذَابُ : so their chastisement shall not be lightened (2:86). Sometimes ثقیل is used to indicate dignity and honor and خَفِیف the opposite of that, and in this situation خَفِیف becomes an opportunity to blame, censure or scorn. It is with respect to this that the meaning of اِسۡتَخۡفاف is that there will be discord and dissension. Accordingly, in the Quranic verses: فَٱسْتَخَفَّ قَوْمَهُۥ فَأَطَاعُوهُ  : So he incited his people to levity (43:54) and وَلَا يَسْتَخِفَّنَّكَ : and let not those disquiet thee (30:60), there is an occasion for censure. The meaning of  خَفُّوا عن مَنَازِلِہَمۡ is they started very lightly from their homes, and in this verse اِسۡتَخۡفاف is used in this sense. خُفّ means shoe or sock (R).

أَصْوَافِ – It is the plural of صُوف and is the wool of a lamb or sheep.

أَوْبَارِ – It is the plural of وَبۡر and is the hair of camels.

أَشْعَارِ – It is the plural of شَعَر and means the hair of goats.

أَثَـٰثًۭ – اَثَّ means to grow profusely, luxuriant, abundant. When there is an abundance of household items, it is called أَثَـٰثًۭ and great wealth is also called أَثَـٰثًۭ. اَثَّ does not have a singular (R).

In this and the next verse, Allah has mentioned the physical blessings that He has bestowed on mankind with the purpose of proving how it is simply not possible for the Creator to deprive us of spiritual blessings.

16-81   And Allah has made for you, of what He has created, shelters, and He has given you in the mountains, places of retreat, and He has given you garments to save you from the heat, and coats of mail to save you in your fighting. Thus does He complete His favour to you that you may submit.^a

وَٱللَّهُ جَعَلَ لَكُم مِّمَّا خَلَقَ ظِلَـٰلًۭا وَجَعَلَ لَكُم مِّنَ ٱلْجِبَالِ أَكْنَـٰنًۭا وَجَعَلَ لَكُمْ سَرَٰبِيلَ تَقِيكُمُ ٱلْحَرَّ وَسَرَٰبِيلَ تَقِيكُم بَأْسَكُمْ ۚ كَذَٰلِكَ يُتِمُّ نِعْمَتَهُۥ عَلَيْكُمْ لَعَلَّكُمْ تُسْلِمُونَ (۸۱)

16-81a: سَرَٰبِيلَ – It is the plural of سِرۡبال and means any type of shirt.

Physical blessings provide proof for the need for Divine revelation: In this and the previous verse, there is mention of Allah’s favors that provide a person comfort from distress and difficulties. Accordingly, in the previous verse mention is made of houses, and tents and in this verse of shade, caves and garments for protection against تَقِيكُمُ ٱلْحَرَّ that is حر and بَرۡد or heat and cold. At the end of this verse, attention is clearly drawn to spiritual blessings in the statement regarding completion of Allah’s favors. Favors cannot be completed without spiritual blessings, since there would be nothing to protect against spiritual distress and pain that arise even in the presence of so many things for physical ease. Befittingly, the verse is ended with تُسْلِمُونَ meaning to enter into peace or a state of submission indicating spiritual tranquility, which is further supported by using the term فَإِن تَوَلَّوْا۟  : If they turn away (16:82).

16-82   Then if they turn away, thy duty is only clear deliverance (of the message).

فَإِن تَوَلَّوْا۟ فَإِنَّمَا عَلَيْكَ ٱلْبَلَـٰغُ ٱلْمُبِينُ (۸۲)

16-83   They recognize the favour of Allah, yet they deny it, and most of them are ungrateful.^a

يَعْرِفُونَ نِعْمَتَ ٱللَّهِ ثُمَّ يُنكِرُونَهَا وَأَكْثَرُهُمُ ٱلْكَـٰفِرُونَ (۸۳)

16-83a: نِعْمَتَ ٱللَّهِ : favor of Allah is Divine revelation, which is mentioned in the last verse as well, referring to the Holy Prophet, according to Sidi (IJ).

16-71   And Allah has made some of you excel others in the means of subsistence; so those who are made to excel give not away their sustenance to those whom their right hands possess, so that they may be equal therein. Will they then deny the favour of Allah?^a

وَٱللَّهُ فَضَّلَ بَعْضَكُمْ عَلَىٰ بَعْضٍۢ فِى ٱلرِّزْقِ ۚ فَمَا ٱلَّذِينَ فُضِّلُوا۟ بِرَآدِّى رِزْقِهِمْ عَلَىٰ مَا مَلَكَتْ أَيْمَـٰنُهُمْ فَهُمْ فِيهِ سَوَآءٌ ۚ أَفَبِنِعْمَةِ ٱللَّهِ يَجْحَدُونَ (۷۱)

16-71a: Differences in people’s status and receiving revelation: The context clearly shows that by مَا مَلَكَتْ أَيْمَـٰنُهُم are meant those people who work in a subordinate role, or workers who are exploted to generate great wealth for themselves, and perhaps it is for this reason that the word رَآدِّى (رادّین meaning those who give back) is used. This section gives some analogies to draw attention to the fact that the recipient of the revelation, the Holy Prophet, has been granted superiority over ordinary humans by Allah. In this first example, Allah has conveyed that even in the economic sphere which is equally open to everyone, Allah has made some people to excel others. There are some who are workers, charged with performing certain tasks, and there are others who are supervisors, charged with making sure the workers perform adequately. Similarly, in spiritual matters people have varying degree of abilities to which attention is drawn towards the end of the verse by bringing in the words نِعْمَةِ ٱللَّهِ or the favours of Allah. In particular the term favours of Allah applies to Divine revelation because it is truly the greatest favor of Allah to humans. Some other commentators have also made this interpretation.

 فَمَا ٱلَّذِينَ فُضِّلُوا۟  so those who are made to excel is a parenthetical sentence which some have taken to mean that one should treat one’s subordinates as equals. This interpretation is in line with a hadith in which the Holy Prophet said to give them the same kind of food as you eat and similar clothes to your own. Another interpretation can be that the systems of the world cannot function if there is complete equality in the distribution of wealth and hence differences in status is a natural consequence. The differences in spiritual abilities are mentioned here because the kind of blessings that Divine revelation can generate are such that humans cannot produce by their own effort. This is illustrated in the last section with the example of the honeybee. This answers the objection raised of: why does Divine revelation not come to everybody if it is so necessary. This objection of the disbelievers is mentioned in the Quran:

 حَتَّىٰ نُؤْتَىٰ مِثْلَ مَآ أُوتِىَ رُسُلُ ٱللَّه : till we are given the like of which Allah’s messengers are given (6-124a). Some commentators consider this example to be about polytheism because polytheists attribute the blessings bestowed by Allah to their idols.

16-72   And Allah has made wives for you from among yourselves, and has given you sons and daughters from your wives, and has provided you with good things. Will they then believe in falsehood and deny the favor of Allah?^a

وَٱللَّهُ جَعَلَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَٰجًۭا وَجَعَلَ لَكُم مِّنْ أَزْوَٰجِكُم بَنِينَ وَحَفَدَةًۭ وَرَزَقَكُم مِّنَ ٱلطَّيِّبَـٰتِ ۚ أَفَبِٱلْبَـٰطِلِ يُؤْمِنُونَ وَبِنِعْمَتِ ٱللَّهِ هُمْ يَكْفُرُونَ (۷۲)

16-72a: أَنفُسِكُمْ – By أَنفُسِكُمْ is meant جنسکم و نوعکم  (RM) of the same genus and kind, which sheds light on what is meant by وَخَلَقَ مِنْهَا زَوْجَهَا  : and created its mate of the same (kind) (4:1).

حَفَدَةًۭ –  is the plural of حَافِد and the meaning of حفد is service and speedily doing work. Accordingly, the prayer known as Dua e Qunoot has in it و الیك نَسۡعیٰ و نَحۡفِدُ   meaning we are quick in action and service, by which is meant sincerity in obedience. The meaning of حَفَدَۃ is helper and faithful server. Daughters are also called حَفَدَۃ and according to some, it means grandsons and according to others it means in-laws or son in law (LA). Ibn Jarir has cited various opinions and concludes that in reality it means those who serve, and all the relationships cited are included in it. Even the spouse and sons can be included in it.

This verse also draws attention to the differences in rank. Although all humans are the same, the relationships between them are different. For example, some are male and some female, some are fathers and some sons, some are fathers in law and some sons in law. In short, differences in rank and status are at the core of how the world functions. At the end of the verse a contrast is made between the favor of Allah, or Divine revelation, and a belief in falsehood, or idol worship, and this is manifestly discussed in the next verse.

16-73   And they serve besides Allah that which controls for them no sustenance at all from the heavens and the earth; nor have they any power.

وَيَعْبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَمْلِكُ لَهُمْ رِزْقًۭا مِّنَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ شَيْـًۭٔا وَلَا يَسْتَطِيعُونَ (۷۳)

16-74   So coin not similitudes for Allah. Surely Allah knows and you know not.^a

 فَلَا تَضْرِبُوا۟ لِلَّهِ ٱلْأَمْثَالَ ۚ إِنَّ ٱللَّهَ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ (۷۴)

16-74a: أَمْثَالَ – It can be the plural of مَثۡل and in that case by أَمْثَالَ would mean do not make partners with Him, and the meaning of تَضْرِبُوا۟ will be تجعلوا as in فَلَا تَجْعَلُوا۟ لِلَّهِ أَندَادًۭا :so do not set up rivals to Allah (2:22). This is the interpretation by Ibn Abbas. However, more commonly أَمْثَالَ is considered the plural of مَثَل and in that case the meaning is no one should be likened to Him and He should not be likened to any other, or that no one should be made a partner in His attributes.

16-75   Allah sets forth a parable: There is a slave, the property of another, controlling naught, and there is one to whom We have granted from Ourselves goodly provisions, so he spends from it secretly and openly. Are the two alike? Praise be to Allah! Nay, most of them know not.^a

ضَرَبَ ٱللَّهُ مَثَلًا عَبْدًۭا مَّمْلُوكًۭا لَّا يَقْدِرُ عَلَىٰ شَىْءٍۢ وَمَن رَّزَقْنَـٰهُ مِنَّا رِزْقًا حَسَنًۭا فَهُوَ يُنفِقُ مِنْهُ سِرًّۭا وَجَهْرًا ۖ هَلْ يَسْتَوُۥنَ ۚ ٱلْحَمْدُ لِلَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ (۷۵)

16-75a: This is the parable of a disbeliever and a believer (IJ) and the purpose is the same as mentioned before. There is a manifest difference in the state of a disbeliever and a believer, which helps us understand how vastly different the disbelievers are from the foremost believer, the Holy Prophet. Another explanation is that by رِزْقًا حَسَنًۭا , goodly provision, is meant Divine revelation and the one to whom this goodly provision is given is the Holy Prophet, the recipient of the revelation. The last words of the next verse are supportive of this interpretation. سِرًّۭا is using one’s powers in the service of humanity and جَهْرًا is spending one’s wealth to serve humanity. The disbeliever or polytheist is a slave or عَبْدًۭا مَّمْلُوكًۭ because he considers himself subjugated to the things that he is created to rule and he considers these things as his deities and worships them. Such a person is لَّا يَقْدِرُ عَلَىٰ شَىْۢ, controlling naught, because he does not fully develop the excellent abilities bestowed on him and consequently he achieves nothing:

  لَّا يَقْدِرُونَ مِمَّا كَسَبُوا۟ عَلَىٰ شَىْءٍۢ ۚ They have no power over aught they have earned (14:18).

16-76   And Allah sets forth a parable of two men: One of them dumb, controlling naught, and he is a burden to his master; wherever he sends him, he brings no good. Is he equal with him who enjoins justice, and he is on the right path?^a

وَضَرَبَ ٱللَّهُ مَثَلًۭا رَّجُلَيْنِ أَحَدُهُمَآ أَبْكَمُ لَا يَقْدِرُ عَلَىٰ شَىْءٍۢ وَهُوَ كَلٌّ عَلَىٰ مَوْلَىٰهُ أَيْنَمَا يُوَجِّههُّ لَا يَأْتِ بِخَيْرٍ ۖ هَلْ يَسْتَوِى هُوَ وَمَن يَأْمُرُ بِٱلْعَدْلِ ۙ وَهُوَ عَلَىٰ صِرَٰطٍۢ مُّسْتَقِيمٍۢ (۷۶)

16-76a: كَلٌّ – كَلٌّ is that which brings all the elements together, and the meaning of کَلّ یَکِلُّ کَلّاً is to get tired. It refers to one who is dependent on another or one who is part of the household of another so that the head of the household has to carry his burden (LA).

This example is also similar to the previous one with greater clarity given by adding

مَن يَأْمُرُ بِٱلْعَدْلِ ۙ وَهُوَ عَلَىٰ صِرَٰطٍۢ مُّسْتَقِيمٍۢ :who enjoins justice and he is on the right path. In view of these words some commentators have thought that “him who enjoins justice” refers to Allah, the Most High, and by أَبْكَمُ are meant idols, and have similarly surmised the example in the previous verse. However, Allah cannot be compared to anything as Allah Himself has stated earlier in this section: فَلَا تَضْرِبُوا۟ لِلَّهِ ٱلْأَمْثَالَ : So coin not similitude with Allah (16:74). So, by مَن يَأْمُرُ بِٱلْعَدْلِ is meant the Holy Prophet and he is the one who is on the right path. The example in this verse also draws attention to the topic of this section أَيْنَمَا يُوَجِّههُّ لَا يَأْتِ بِخَيْرٍ :wherever he sends him, he brings no good, namely that the disbelievers will not succeed in their designs.