sftwr2020

Surah Al Nahl (Section 12)

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.

Surah Al Nahl (Section 11)

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).

Surah Al Nahl (Section 10)

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.

Surah Al Nahl (Section 9)

16-66 And surely there is a lesson for you in the cattle: We give you to drink of what is in their bellies — from betwixt the feces and the blood — pure milk, agreeable to the drinkers.^a

وَإِنَّ لَكُمْ فِى ٱلْأَنْعَـٰمِ لَعِبْرَةًۭ ۖ نُّسْقِيكُم مِّمَّا فِى بُطُونِهِۦ مِنۢ بَيْنِ فَرْثٍۢ وَدَمٍۢ لَّبَنًا خَالِصًۭا سَآئِغًۭا لِّلشَّـٰرِبِينَ (۶۶)

16-66a: A lesson from the quadrupeds: The last section mentioned that Divine revelation is needed to do away with injustice and dissension among religions. An objection is often made that humans can do everything using their own intellect. The counter argument put forward is that if one needs milk, it is not possible for humans to take fodder and grass and create an extract from it in the form of milk. Instead, Allah through His power, has created in animals a system which converts the fodder into three things: refuse which is passed out as dung, blood which is necessary for its wellbeing and survival, and between these two milk is made, which is a very pleasing drink for humans. Just as humans are dependent on nature’s machinery to make an essential need for their life, like milk, which they cannot make on their own, similarly their own efforts cannot manufacture the spiritual elixir necessary for spiritual survival.

16-67 And of the fruits of the palms and the grapes, you obtain from them intoxicants and goodly provision. There is surely a sign in this for a people who ponder.^a

وَمِن ثَمَرَٰتِ ٱلنَّخِيلِ وَٱلْأَعْنَـٰبِ تَتَّخِذُونَ مِنْهُ سَكَرًۭا وَرِزْقًا حَسَنًا ۗ إِنَّ فِى ذَٰلِكَ لَـَٔايَةًۭ لِّقَوْمٍۢ يَعْقِلُونَ (۶۷)

16-67a: سكر – For سُكۡر see 4-44a and سَكَر is used for a thing which creates intoxication or سُكَر (R), which is wine (IJ).

Lessons from other creations: This verse expands on the subject of the last verse by explaining that for the wellbeing of humans, Allah has created many varieties of fruits. Accordingly, it is necessary that He should Himself create the means for their spiritual wellbeing and not leave it up to human beings, because humans cannot create without raw materials. They can, however, use existing things to make other things and attention is drawn to two types of uses, one bad and the other good. One can make wine from the God created fruits which is a deleterious use because wine is harmful, but one can also use the fruit as a nourishing food. By juxtaposing good provision with intoxicants, there is a clear indication of the deleterious effect of wine even though the command for prohibition had not yet been given, which came later in Madinah whereas this surah belongs to the Makkan period. However, the way in which intoxicants are mentioned shows clearly that the entire teaching of the Quran is consistent and subscribes to one rule.

16-68 And thy Lord revealed to the bee: Make hives in the mountains and in the trees and in what they build,

وَأَوْحَىٰ رَبُّكَ إِلَى ٱلنَّحْلِ أَنِ ٱتَّخِذِى مِنَ ٱلْجِبَالِ بُيُوتًۭا وَمِنَ ٱلشَّجَرِ وَمِمَّا يَعْرِشُونَ (۶۸)

16-69 Then eat of all the fruits and walk in the ways of thy Lord submissively. There comes forth from their bellies a beverage of many hues, in which there is healing for men. Therein is surely a sign for a people who reflect.^a

ثُمَّ كُلِى مِن كُلِّ ٱلثَّمَرَٰتِ فَٱسْلُكِى سُبُلَ رَبِّكِ ذُلُلًۭا ۚ يَخْرُجُ مِنۢ بُطُونِهَا شَرَابٌۭ مُّخْتَلِفٌ أَلْوَٰنُهُۥ فِيهِ شِفَآءٌۭ لِّلنَّاسِ ۗ إِنَّ فِى ذَٰلِكَ لَـَٔايَةًۭ لِّقَوْمٍۢ يَتَفَكَّرُونَ (۶۹)

16-69a: Lesson from the honeybee: This third example further elucidates the theme of why revelation is needed and the verse clearly mentions revelation, even though the revelation to the bee is of a different kind. The honeybee does not acquire knowledge, it simply follows its God given instincts to obtain nectar from various flowers and to collect it in a form that is a means of healing for humans. Humans can expend all their knowledge but cannot make the same thing. Similarly, when a person needs guidance and a spiritual honey for his spiritual healing, that need cannot be met by book learning from a university. What is needed is Divine revelation. However, the relationship that Allah has with humans is far greater and of a higher order than the connection of Allah with His other creation, such as the honeybee. Furthermore, the objective for which humans are created is also far greater and higher than that of the other creation. Hence the nature and quality of revelation that comes to humans is also superior and of a higher quality. It is only Divine revelation that can adjudicate the differences between all the religions. No human can do this through their own effort. For further elucidation of this issue see the introductory note to this surah.

16-70 And Allah creates you, then He causes you to die; and of you is he who is brought back to the worst part of life, so that he knows nothing after having knowledge. Surely Allah is Knowing, Powerful.^a

وَٱللَّهُ خَلَقَكُمْ ثُمَّ يَتَوَفَّىٰكُمْ ۚ وَمِنكُم مَّن يُرَدُّ إِلَىٰٓ أَرْذَلِ ٱلْعُمُرِ لِكَىْ لَا يَعْلَمَ بَعْدَ عِلْمٍۢ شَيْـًٔا ۚ إِنَّ ٱللَّهَ عَلِيمٌۭ قَدِيرٌۭ (۷۰)

16-70a: The changing condition of a human during his lifetime is a manifestation of the power of God. A person is born, then grows, then is diminished until he dies. By أَرْذَلِ ٱلْعُمُر or the worst part of life is meant that part of life in which one becomes helpless and powerless, or a part of life in which one suffers humiliation and disgrace. By knows nothing after having knowledge is meant that he forgets what he has learned and also that his knowledge plateaus and he is unable to acquire more knowledge. In the varying life conditions of humans, there is also a lesson for nations that they are also subject to decline and there is a clear reference to this in the verse. It is also implied that there is a limit to a person’s knowledge, while Allah’s knowledge is limitless.

Surah Al Nahl (Section 8)

16-61 And if Allah were to destroy men for their iniquity, He would not leave therein a single creature, but He respites them till an appointed time. So when their doom comes, they are not able to delay (it) an hour, nor can they advance (it).^a

وَلَوْ يُؤَاخِذُ ٱللَّهُ ٱلنَّاسَ بِظُلْمِهِم مَّا تَرَكَ عَلَيْهَا مِن دَآبَّةٍۢ وَلَـٰكِن يُؤَخِّرُهُمْ إِلَىٰٓ أَجَلٍۢ مُّسَمًّۭى ۖ فَإِذَا جَآءَ أَجَلُهُمْ لَا يَسْتَـْٔخِرُونَ سَاعَةًۭ ۖ وَلَا يَسْتَقْدِمُونَ (۶۱)

16-61a: دَآبَّةٍۢ – Some consider دَآبَّةٍۢ to mean all living beings while others consider it to mean only those unjust people who are iniquitous. According to Ibn Abbas, by دَآبَّةٍۢ is meant the polytheists in this verse (RM). Whereas it is true that if all humans are destroyed there would be no need of other living beings who have been created for humans, but the mention of iniquity clearly shows that the reference is only to the creation that can be iniquitous, which is humans. This verse portrays the condition of the world as it existed at the time of the Holy Prophet when oppression had become so widespread in the earth that one felt humanity should no longer inhabit it. People had forgotten their God and the whole of humanity was embroiled in polytheism, transgression, and sins. Humanity was dead spiritually and hence it had become deserving of being destroyed physically as well. However, what saved it from destruction is the heavenly rain which is mentioned towards the end of the section.

16-62 And they ascribe to Allah what they (themselves) hate, and their tongues relate the lie that for them is good. Assuredly for them is the Fire, and they will be (therein) abandoned.^a

وَيَجْعَلُونَ لِلَّهِ مَا يَكْرَهُونَ وَتَصِفُ أَلْسِنَتُهُمُ ٱلْكَذِبَ أَنَّ لَهُمُ ٱلْحُسْنَىٰ ۖ لَا جَرَمَ أَنَّ لَهُمُ ٱلنَّارَ وَأَنَّهُم مُّفْرَطُونَ (۶۲)

16-62a: مُّفْرَطُونَ – The meaning of فَرۡط has been explained in 6-31a, and the meaning of اِفۡراط is to exceed all bounds in moving forward. Other meanings of اِفۡراط are اِعۡجال to make haste, to leave or abandon, and to cause to forget

ما اَفۡرَطۡتُ من القوم احدا ای ما تَرَکۡتُ اَفۡرَط الشَئۡ نَسِیَه‘ (LA). So the meaning of مُفۡرط can be sent ahead, sent with haste or sent quickly, and left in torment. Faraa has taken the last mentioned to be its meaning (LA).

The corrupt beliefs of polytheists are portrayed here in that they ascribe to Allah what they do not like for themselves. This injustice influences a person’s behavior and they begin to ascribe evil actions to pious and holy men which results in that vice gradually getting normalized and appearing as a virtue. This is the lowest level to which a nation sinks.

16-63 By Allah! We certainly sent (messengers) to nations before thee, but the devil made their deeds fair-seeming to them. So

he is their patron today, and for them is a painful chastisement.^a

تَٱللَّهِ لَقَدْ أَرْسَلْنَآ إِلَىٰٓ أُمَمٍۢ مِّن قَبْلِكَ فَزَيَّنَ لَهُمُ ٱلشَّيْطَـٰنُ أَعْمَـٰلَهُمْ فَهُوَ وَلِيُّهُمُ ٱلْيَوْمَ وَلَهُمْ عَذَابٌ أَلِيمٌۭ (۶۳)

16-63a: This verse informs us that Allah had been sending messengers in previous times, just as He has sent a Messenger now, but the followers of those messengers went astray. The devil made their evil deeds so fair seeming to them that they began to follow the devil. By the time of the advent of the Holy Prophet, they were so much under the influence of the devil that he became their friend and companion.

16-64 And We have not revealed to thee the Book except that thou mayest make clear to them that wherein they differ, and (as) a guidance and a mercy for a people who believe.^a

وَمَآ أَنزَلْنَا عَلَيْكَ ٱلْكِتَـٰبَ إِلَّا لِتُبَيِّنَ لَهُمُ ٱلَّذِى ٱخْتَلَفُوا۟ فِيهِ ۙ وَهُدًۭى وَرَحْمَةًۭ لِّقَوْمٍۢ يُؤْمِنُونَ (۶۴)

16-64a: In the context of mentioning previous messengers, it is stated that despite those messengers there was a need to send one more Messenger so that he may resolve through his revelation, which is the Quran, the differences that existed among the followers of the previous prophets. There is no other way to solve the religious differences prevalent in the world except through Divine revelation. Because the Quran resolves all religious differences, it follows that Muslims will not differ in the fundamental principles of faith, as occurred in the previous religions. In the next verse, the heavenly water is Divine revelation that brings back life to hearts that are spiritually dead.

16-65 And Allah sends down water from above, and therewith gives life to the earth after its death. Surely there is a sign in this for a people who listen.

وَٱللَّهُ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءًۭ فَأَحْيَا بِهِ ٱلْأَرْضَ بَعْدَ مَوْتِهَآ ۚ إِنَّ فِى ذَٰلِكَ لَـَٔايَةًۭ لِّقَوْمٍۢ يَسْمَعُونَ (۶۵)

Surah Al Nahl (Section 7)

16-51 And Allah has said: Take not two gods. He is only one God: So Me alone should you fear.^a

وَقَالَ ٱللَّهُ لَا تَتَّخِذُوٓا۟ إِلَـٰهَيْنِ ٱثْنَيْنِ ۖ إِنَّمَا هُوَ إِلَـٰهٌۭ وَٰحِدٌۭ ۖ فَإِيَّـٰىَ فَٱرْهَبُونِ (۵۱)

16-51a: Belief in two gods or three gods has been openly accepted by some people and both these creeds have been vehemently contradicted and rejected by the Quran. Although this creed has been rejected in جَعَلَ ٱلظُّلُمَـٰتِ وَٱلنُّورَ : made darkness and light (6:1) for which see 6-1a, but by bringing the word ٱثْنَيْنِ in this verse it is specifically made clear that the creed of two gods is not correct. The proof is given in the next verse in the statement

لَهُۥ مَا فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ : whatever is in the heavens and earth are His (16:52). Human nature cannot accept two gods. How can a person fear two gods who are opposed to each other?

16-52 And whatever is in the heavens and the earth is His, and to Him is obedience due always. Will you then fear other than Allah?

وَلَهُۥ مَا فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَلَهُ ٱلدِّينُ وَاصِبًا ۚ أَفَغَيْرَ ٱللَّهِ تَتَّقُونَ (۵۲)

16-52a: لَهُ ٱلدِّينُ وَاصِبًا – The meaning of دین is both requital and obedience, and وَاصِب is from وَصَب which means a chronic illness. If the meaning of دین is taken as requital then the statement is a warning that a person who believes in two gods will face a lasting punishment, but if the meaning of دین is taken as obedience, which fits the context better, the meaning of وَاصِب will be taken as always and the meaning will be that it is incumbent upon people to always be submissive to Allah (R). Human nature bears witness that one cannot be submissive to two masters.

16-53 And whatever good you have, it is from Allah; then, when evil afflicts you, to Him do you cry for aid.

وَمَا بِكُم مِّن نِّعْمَةٍۢ فَمِنَ ٱللَّهِ ۖ ثُمَّ إِذَا مَسَّكُمُ ٱلضُّرُّ فَإِلَيْهِ تَجْـَٔرُونَ (۵۳)

16-53a: تَجْـَٔرُونَ – The meaning of جَأَرَ is to supplicate excessively and earnestly, to wail and entreat. جُؤَار is in actuality the shriek of a savage (R). This is the third testimony of human nature. In times of distress, one calls only on the One God.

16-54 Then when He removes the evil from you, lo! some of you associate others with their Lord,

ثُمَّ إِذَا كَشَفَ ٱلضُّرَّ عَنكُمْ إِذَا فَرِيقٌۭ مِّنكُم بِرَبِّهِمْ يُشْرِكُونَ

16-55 So as to deny what We have given them. Then enjoy

yourselves, for soon will you know.

لِيَكْفُرُوا۟ بِمَآ ءَاتَيْنَـٰهُمْ ۚ فَتَمَتَّعُوا۟ ۖ فَسَوْف تَعْلَمُونَ (۵۵)

16-56 And they set apart for what they know not, a portion of what We have given them. By Allah! you shall certainly be questioned about that which you forged.

وَيَجْعَلُونَ لِمَا لَا يَعْلَمُونَ نَصِيبًۭا مِّمَّا رَزَقْنَـٰهُمْ ۗ تَٱللَّهِ لَتُسْـَٔلُنَّ عَمَّا كُنتُمْ تَفْتَرُونَ (۵۶)

16-56a: The pronoun in لِمَا لَا يَعْلَمُونَ : they set apart for what they know not stands for اٰلھة deities. The making of these deities is indicated in يَجْعَلُونَ they make and its object (deities) is omitted. The meaning being that they make deities who do not know, or the pronoun stands for the disbelievers and the meaning would be that the disbelievers do not know the reality of their deities.

تَٱللَّهِ – Generally the Arabic alphabet ت comes before or after verbs as in تضرب and ضربت but it also comes before and after nouns as well. It occurs in the beginning when associated specifically with the name of Allah and indicates puzzlement, and is also used as an oath. The sense of wondering and puzzlement is stronger in this oath than in the oaths that start with the alphabets ب and و .

16-57 And they ascribe daughters to Allah. Glory be to Him! And for themselves is what they desire!

وَيَجْعَلُونَ لِلَّهِ ٱلْبَنَـٰتِ سُبْحَـٰنَهُۥ ۙ وَلَهُم مَّا يَشْتَهُونَ (۵۷)

16-58 And when the birth of a daughter is announced to one of them, his face becomes black and he is full of wrath.^a

وَإِذَا بُشِّرَ أَحَدُهُم بِٱلْأُنثَىٰ ظَلَّ وَجْهُهُۥ مُسْوَدًّۭا وَهُوَ كَظِيمٌۭ (۵۸)

16-58a: ظَلَّ – The meaning of ظَلَّ has been given previously. ظَلِلۡتُ and ظَلۡتُ (with one ل ( is used for such work as is done during the daytime, but sometimes it is used for صار come to pass; take place (R).

وَجْهُهُۥ مُسْوَدًّۭا – The blackness of the face is indicative of feelings of sorrow, grief, abhorrence, etc. (RM). The term does not mean literally that their faces become black.

Attention is drawn to how the actions of humans prove their own guilt. People who assign daughters to God despise the birth of a girl in their own family. Their own nature holds them guilty of their false belief.

16-59 He hides himself from the people because of the evil of what is announced to him. Shall he keep it with disgrace or bury

it (alive) in the dust? Now surely evil is what they judge!^a

يَتَوَٰرَىٰ مِنَ ٱلْقَوْمِ مِن سُوٓءِ مَا بُشِّرَ بِهِۦٓ ۚ أَيُمْسِكُهُۥ عَلَىٰ هُونٍ أَمْ يَدُسُّهُۥ فِى ٱلتُّرَابِ ۗ أَلَا سَآءَ مَا يَحْكُمُونَ (۵۹)

16-59a: يَتَوَٰرَىٰ – It is derived from وری for which see 5-31a. It means to hide oneself.

يَدُسُّ – دَسّ means to make one thing forcibly enter another thing (R). The meaning of

دَسۡت الشئ فی التُّراب is to hide something in the earth. The meaning here is to bury alive, as is stated elsewhere: وَإِذَا ٱلْمَوْءُۥدَةُ سُئِلَتْ And when the one buried alive is asked (81:8). The pronoun in يَدُسُّهُۥ is masculine (as it is in یمسکه ) because with regards to the word, the pronoun is indicative of مَا بُشِّرَ بِهِۦٓ . For a comparison, قَدْ خَابَ مَن دَسَّىٰهَا He indeed fails who buries it (91:10) has the same form (LA) because here too the comparison of purifying, in which there is a sense of growth and development, is with burying the God-given blessings by not using them and letting them atrophy.

A great reform has been instituted in this verse linked to the main discussion on the unity of Allah. Female infanticide was widely prevalent in Arabia, particularly among the nobility. There are some areas of reform towards which the Quran turned its attention at the outset even before the details of shariah had been revealed. These included the care of orphans and poverty stricken and female infanticide. Thus, in a much earlier revelation than this surah, it is stated:

وَإِذَا ٱلْمَوْءُۥدَةُ سُئِلَتْ And when the one buried alive is asked (81:8). In the age of ignorance when a girl reached the age of five or six years, she was either shoved into a deep pit and buried alive with dirt, or thrown from a cliff. This cruelty melted the heart of the Holy Prophet sent as a mercy for all nations and his teaching had an effect that could not have been achieved by passing laws or imposing severe punishments. After the advent of Islam, there was not a single case of female infanticide. There is no power in the earth comparable to the power that is given to the Holy Prophet for removing evils.

16-60 For those who believe not in the Hereafter are evil attributes and Allah’s are the sublime attributes. And He is the Mighty, the Wise.^a

لِلَّذِينَ لَا يُؤْمِنُونَ بِٱلْـَٔاخِرَةِ مَثَلُ ٱلسَّوْءِ ۖ وَلِلَّهِ ٱلْمَثَلُ ٱلْأَعْلَىٰ ۚ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ (۶۰)

16-60a: لِلَّهِ ٱلْمَثَلُ ٱلْأَعْلَىٰ – Because it is stated in another place in the Quran لَيْسَ كَمِثْلِهِۦ Nothing is like Him (42:11), hence the meaning of مَثَل here is attributes. Raghib has taken the meaning of مَثَل in both places in this verse as attributes:

لھُمُ الصِفاتُ الذَّمِیۡمةُ و له الصِفاتُ العُلیٰ : the attributes of those who do not believe in the Hereafter are extremely evil and Allah’s attributes are very great. In the first part of the verse, the مَثَل may be taken to mean an example. The real purpose is to draw attention to the evil state of the polytheists who attribute to Allah what they do not like for themselves. It is also conveyed that this does not mean that if the disbelievers prefer sons for themselves, they can suggest a son for Allah because the attributes of Allah are very lofty, and His Being is above these things. Even though sons may be desirous for men, but it is a form of weakness in them, meaning that humans die and they need sons to continue their lineage, but the Being of the Creator is far above such needs.

Surah Al Nahl (Section 5)

16-35 And the idolaters say: If Allah pleased we would not have served aught but Him, (neither) we nor our fathers, nor would we have prohibited aught without (order from) Him. Thus did those before them. But have the messengers any duty except a plain delivery (of the message)?

وَقَالَ ٱلَّذِينَ أَشْرَكُوا۟ لَوْ شَآءَ ٱللَّهُ مَا عَبَدْنَا مِن دُونِهِۦ مِن شَىْءٍۢ نَّحْنُ وَلَآ ءَابَآؤُنَا وَلَا حَرَّمْنَا مِن دُونِهِۦ مِن شَىْءٍۢ ۚ كَذَٰلِكَ فَعَلَ ٱلَّذِينَ مِن قَبْلِهِمْ ۚ فَهَلْ عَلَى ٱلرُّسُلِ إِلَّا ٱلْبَلَـٰغُ ٱلْمُبِينُ (۳۵)

16-36 And certainly We raised in every nation a messenger, saying: Serve Allah and shun the devil. Then of them was he whom Allah guided, and of them was he whose remaining in error was justly due. So travel in the land, then see what was the end of the rejectors.^a

وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍۢ رَّسُولًا أَنِ ٱعْبُدُوا۟ ٱللَّهَ وَٱجْتَنِبُوا۟ ٱلطَّـٰغُوتَ ۖ فَمِنْهُم مَّنْ هَدَى ٱللَّهُ وَمِنْهُم مَّنْ حَقَّتْ عَلَيْهِ ٱلضَّلَـٰلَةُ ۚ فَسِيرُوا۟ فِى ٱلْأَرْضِ فَٱنظُرُوا۟ كَيْفَ كَانَ عَـٰقِبَةُ ٱلْمُكَذِّبِينَ (۳۶)

16-36a: In this and the previous verse, a definitive answer is given to the frivolous excuse of the followers of evil that if Allah had wanted, they would not have served other than Allah. Basically, they allege that Allah desires them to have partners with Him, otherwise He would have prevented them from doing so. This argument is rebutted by stating that Allah sends His messengers for the very reason that people should not associate anything with Allah, but the duty of the messenger is to deliver the message as stated in: فَهَلْ عَلَى ٱلرُّسُلِ إِلَّا ٱلْبَلَـٰغُ ٱلْمُبِينُ : But have the messengers any duty except a plain delivery (of the message)? (16:35). Their duty is not to force people to follow the message. If Allah had desired that people should associate others with Him then why would He have sent messengers to preach against associating others with Him. Verse 16:36 further strengthens this argument by stating that Allah sent His messengers to all nations with the same message to worship Allah and to avoid worshipping ٱلطَّـٰغُوتَ or, other than Allah. The deliverance of this message results in two parties, one that Allah guides, and they accept the guidance, and the other that rejects it and its rejection becomes proof of their misguidance. It is stated about this second group that their misguidance is proven, meaning their rejection and opposition of the truth reaches such a stage that Allah, on account of their actions, brands them as the misguided. Accordingly with reference to the rejectors, it is made clear in the last part of the verse that they themselves go so far in rejecting the truth that Allah leaves them misguided as a punishment. This is the condition when a person slowly develops such love for his evil actions that it becomes part of his personality. See 2-26a. This is the reason why the next verse says: فَإِنَّ ٱللَّهَ لَا يَهْدِى مَن يُضِلُّ : yet Allah will not guide him who leads astray (16:37), and this occurs when a person strays so far from guidance that he reaches a point of no return and Allah expresses this by saying that He does not give guidance to such a person. In places where words occur such as: وَلَوْ شَآءَ ٱللَّهُ مَآ أَشْرَكُوا۟ : And if Allah had pleased, they would not have set up others (with Him) (6:107) or

فَلَوْ شَآءَ لَهَدَىٰكُمْ أَجْمَعِينَ : so if He had pleased, He would have guided you all (6:149), their connotation and substance is the same as discussed above because the meaning there too is that Allah has given humans free will to follow the way of their choice. The Divine will is that humans should not be forced and consequently, humans are neither under any force not to set up partners with Allah, nor are they under any force to adopt the way of guidance. If Allah had desired to force humans, He would have forcefully guided them as He has done with the rest of His creation but even in that situation, it would be foolish to argue that Allah would force them to serve others besides Him. The conclusion of both statements is the same.

16-37 If thou desirest their guidance, yet Allah will not guide him who leads astray, nor have they any helpers.^a

إِن تَحْرِصْ عَلَىٰ هُدَىٰهُمْ فَإِنَّ ٱللَّهَ لَا يَهْدِى مَن يُضِلُّ ۖ وَمَا لَهُم مِّن نَّـٰصِرِينَ (۳۷)

16-37a: مَن يُضِلُّ – One of the meanings of مَن يُضِلُّ is the one adopted in the translation: if thou desirest their guidance, and this has been explained in the preceding note. Another meaning can be that Allah does not give guidance to those who lead others astray. The meaning of both is the same because when the love of a person for misguidance increases to where it becomes part of his nature, he then begins to lead others astray as well.

16-38 And they swear by Allah their most energetic oaths: Allah will not raise up him who dies. Yea! it is a promise binding on Him, quite true, but most people know not:

وَأَقْسَمُوا۟ بِٱللَّهِ جَهْدَ أَيْمَـٰنِهِمْ ۙ لَا يَبْعَثُ ٱللَّهُ مَن يَمُوتُ ۚ بَلَىٰ وَعْدًا عَلَيْهِ حَقًّۭا وَلَـٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ (۳۸)

16-39 So that He might make manifest to them that about which they differ, and that those who disbelieve might know that they were liars.

لِيُبَيِّنَ لَهُمُ ٱلَّذِى يَخْتَلِفُونَ فِيهِ وَلِيَعْلَمَ ٱلَّذِينَ كَفَرُوٓا۟ أَنَّهُمْ كَانُوا۟ كَـٰذِبِينَ (۳۹)

16-40 Our word for a thing, when We intend it, is only that We say to it, Be; and it is.^a

إِنَّمَا قَوْلُنَا لِشَىْءٍ إِذَآ أَرَدْنَـٰهُ أَن نَّقُولَ لَهُۥ كُن فَيَكُونُ (۴۰)

16-40a: After responding to their frivolous objection, attention is drawn now to their real disease which is a lack of belief in the Hereafter, and that they do not consider Allah to have the power to bring them back to life after their death. Hence it is stated in the end that the first creation was by His command and the second creation too will be by His command.

Surah Al Nahl (Section 4)

16-26 Those before them plotted, so Allah demolished their building from the foundations, so the roof fell down on them from above them, and the chastisement came to them from whence they perceived not.^a

قَدْ مَكَرَ ٱلَّذِينَ مِن قَبْلِهِمْ فَأَتَى ٱللَّهُ بُنْيَـٰنَهُم مِّنَ ٱلْقَوَاعِدِ فَخَرَّ عَلَيْهِمُ ٱلسَّقْفُ مِن فَوْقِهِمْ وَأَتَىٰهُمُ ٱلْعَذَابُ مِنْ حَيْثُ لَا يَشْعُرُونَ (۲۶)

16-26a: The outcome of planning against the truth: After explaining that the source of knowledge about Divine Unity is Divine revelation, the discussion moves in this section to those people who plan to destroy and annihilate the truth. They are told that their plans are like a grand building whose foundations will be hollowed out by Allah, and instead of any harm coming to the truth from this building, the planners will themselves suffer the consequences of their schemes. By بُنْيَـٰنَ here is meant the building of their plans. See 9-109a.

16-27 Then on the Resurrection day He will bring them to disgrace and say: Where are My partners, for whose sake you became hostile? Those who are given the knowledge will say: Surely disgrace this day and evil are upon the disbelievers,^a

ثُمَّ يَوْمَ ٱلْقِيَـٰمَةِ يُخْزِيهِمْ وَيَقُولُ أَيْنَ شُرَكَآءِىَ ٱلَّذِينَ كُنتُمْ تُشَـٰٓقُّونَ فِيهِمْ ۚ قَالَ ٱلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ إِنَّ ٱلْخِزْىَ ٱلْيَوْمَ وَٱلسُّوٓءَ عَلَى ٱلْكَـٰفِرِينَ (۲۷)

12-67a: ٱلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ are those who are given knowledge: This applies in the first instance to prophets and then to their true followers. They say this not only on the Day of Resurrection but also in this world.

16-28 Whom the angels cause to die, while they are unjust to themselves. Then would they offer submission: We did not do any evil. Nay! Surely Allah knows what you did.^a

ٱلَّذِينَ تَتَوَفَّىٰهُمُ ٱلْمَلَـٰٓئِكَةُ ظَالِمِىٓ أَنفُسِهِمْ ۖ فَأَلْقَوُا۟ ٱلسَّلَمَ مَا كُنَّا نَعْمَلُ مِن سُوٓءٍۭ ۚ بَلَىٰٓ إِنَّ ٱللَّهَ عَلِيمٌۢ بِمَا كُنتُمْ تَعْمَلُونَ (۲۸)

16-28a: سَلَمَ – It means استسلام or obedience, submission. The unjust will say that they were submissive and did not do any evil. In other words, they will put forward a false excuse, as is also stated elsewhere: وَٱللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ : By Allah, our Lord! We were not polytheists (6:23).

16-29 So enter the gates of hell, to abide therein. Evil indeed is the dwelling-place of the proud.

فَٱدْخُلُوٓا۟ أَبْوَٰبَ جَهَنَّمَ خَـٰلِدِينَ فِيهَا ۖ فَلَبِئْسَ مَثْوَى ٱلْمُتَكَبِّرِينَ (۲۹)

16-30 And it is said to those who guard against evil: What has your Lord revealed? They say, Good. For those who do good in this world is good. And certainly the abode of the Hereafter is better. And excellent indeed is the abode of those who keep their duty —^a

وَقِيلَ لِلَّذِينَ ٱتَّقَوْا۟ مَاذَآ أَنزَلَ رَبُّكُمْ ۚ قَالُوا۟ خَيْرًۭا ۗ لِّلَّذِينَ أَحْسَنُوا۟ فِى هَـٰذِهِ ٱلدُّنْيَا حَسَنَةٌۭ ۚ وَلَدَارُ ٱلْـَٔاخِرَةِ خَيْرٌۭ ۚ وَلَنِعْمَ دَارُ ٱلْمُتَّقِينَ (۳۰)

16-30a: The continuity of the central theme between the last section and this section becomes manifest by the question: What has your Lord revealed? The last section asks this same question from the disbelievers and their reply is stories of the ancients (16:24) that are not believable. The same question when asked from the believers elicits the response that Divine revelation contains goodness for humans. So, Allah grants them goodness both in this world and the next. For the meaning of طیب see 3-179a.

16-31 Gardens of perpetuity which they enter, wherein flow rivers: they have therein what they please. Thus does Allah reward those who keep their duty,

جَنَّـٰتُ عَدْنٍۢ يَدْخُلُونَهَا تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ ۖ لَهُمْ فِيهَا مَا يَشَآءُونَ ۚ كَذَٰلِكَ يَجْزِى ٱللَّهُ ٱلْمُتَّقِينَ (۳۱)

16-32 Whom the angels cause to die in purity, saying: Peace be to you! enter the Garden for what you did.

ٱلَّذِينَ تَتَوَفَّىٰهُمُ ٱلْمَلَـٰٓئِكَةُ طَيِّبِينَ ۙ يَقُولُونَ سَلَـٰمٌ عَلَيْكُمُ ٱدْخُلُوا۟ ٱلْجَنَّةَ بِمَا كُنتُمْ تَعْمَلُونَ (۳۲)

16-33 Await they aught but that the angels should come to them or that thy Lord’s command should come to pass. Thus did those before them. And Allah wronged them not, but they wronged themselves.^a

هَلْ يَنظُرُونَ إِلَّآ أَن تَأْتِيَهُمُ ٱلْمَلَـٰٓئِكَةُ أَوْ يَأْتِىَ أَمْرُ رَبِّكَ ۚ كَذَٰلِكَ فَعَلَ ٱلَّذِينَ مِن قَبْلِهِمْ ۚ وَمَا ظَلَمَهُمُ ٱللَّهُ وَلَـٰكِن كَانُوٓا۟ أَنفُسَهُمْ يَظْلِمُونَ (۳۳)

16-33a: This topic has been discussed in 2-210a. It is stated in the end here that their punishment under these conditions is because of their being unjust to themselves, and not because of any injustice on the part of Allah.

16-34 So the evil of what they did afflicted them, and that which they mocked encompassed them.

فَأَصَابَهُمْ سَيِّـَٔاتُ مَا عَمِلُوا۟ وَحَاقَ بِهِم مَّا كَانُوا۟ بِهِۦ يَسْتَهْزِءُونَ (۳۴)

Surah Al Nahl (Section 3)

16-22 Your God is one God: so those who believe not in the Hereafter, their hearts refuse to know and they are proud.^a

إِلَـٰهُكُمْ إِلَـٰهٌۭ وَٰحِدٌۭ ۚ فَٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْـَٔاخِرَةِ قُلُوبُهُم مُّنكِرَةٌۭ وَهُم مُّسْتَكْبِرُونَ (۲۲)

16-22a: مُّنكِرَةٌۭ – اِنکار is the opposite of discernment and wisdom. Its literal meaning is a thing that one cannot visualize despite it coming to the heart, and it is a kind of ignorance (R). The implication is منکرۃ للوحدانیة (RM).

The first section contained evidence from nature as proof of Divine revelation and the second gave logical proof of Divine Unity. The two arguments are combined together in this section to state that those whose hearts do not believe in a life after death actually also reject Divine Unity since they fail to recognize the reality of the oneness of Allah, having a superficial awareness of Allah’s existence. They are called proud due to their refusal to accept responsible for their actions.

16-23 Undoubtedly Allah knows what they hide and what they manifest. Surely He loves not the proud.^a

لَا جَرَمَ أَنَّ ٱللَّهَ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ ۚ إِنَّهُۥ لَا يُحِبُّ ٱلْمُسْتَكْبِرِينَ (۲۳)

16-23a: لَا جَرَمَ – The meaning of جَرَم is committing sin, and لَا جَرَمَ is a saying that is used in the same way as لا مَحَالَة – لابُدَّ. It means this is how the truth is (LA).

16-24 And when it is said to them, What is it that your Lord has revealed? they say, Stories of the ancients!

وَإِذَا قِيلَ لَهُم مَّاذَآ أَنزَلَ رَبُّكُمْ ۙ قَالُوٓا۟ أَسَـٰطِيرُ ٱلْأَوَّلِينَ (۲۴)

16-25 That they may bear their burdens in full on the day of Resurrection, and also of the burdens of those whom they lead astray without knowledge. Ah! evil is what they bear.^a

لِيَحْمِلُوٓا۟ أَوْزَارَهُمْ كَامِلَةًۭ يَوْمَ ٱلْقِيَـٰمَةِ ۙ وَمِنْ أَوْزَارِ ٱلَّذِينَ يُضِلُّونَهُم بِغَيْرِ عِلْمٍ ۗ أَلَا سَآءَ مَا يَزِرُونَ (۲۵)

16-25a: لِيَحْمِلُوٓا۟ – The ل in لِيَحْمِلُوٓا۟ is لام عاقبت meaning that it is because of their indulgence in such talk that they go astray themselves and cause others to go astray as well. Divine revelation draws attention to the responsibility of one’s actions and conveys that no action goes unrequited. The consequence of calling Divine revelation as stories of the ancients is that such folks do not pay attention to the reality of life and keep on increasing in their misguidance.

The burden is called كَامِلَةًۭ because these folks increased in error to the extent it is possible to increase in it.

Surah Al Nahl (Section 2)

16-10 He it is Who sends down water from the clouds for you; it gives drink, and by it (grow) the trees on which you feed.

هُوَ ٱلَّذِىٓ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءًۭ ۖ لَّكُم مِّنْهُ شَرَابٌۭ وَمِنْهُ شَجَرٌۭ فِيهِ تُسِيمُونَ (۱۰)

16-11 He causes to grow for you thereby herbage, and the olives, and the date-palms, and the grapes, and all the fruits. Surely there is a sign in this for a people who reflect.

يُنۢبِتُ لَكُم بِهِ ٱلزَّرْعَ وَٱلزَّيْتُونَ وَٱلنَّخِيلَ وَٱلْأَعْنَـٰبَ وَمِن كُلِّ ٱلثَّمَرَٰتِ ۗ إِنَّ فِى ذَٰلِكَ لَـَٔايَةًۭ لِّقَوْمٍۢ يَتَفَكَّرُونَ (۱۱)

16-12 And He has made subservient for you the night and the day and the sun and the moon. And the stars are made subservient by His command. Surely there are signs in this for a people who understand.

وَسَخَّرَ لَكُمُ ٱلَّيْلَ وَٱلنَّهَارَ وَٱلشَّمْسَ وَٱلْقَمَرَ ۖ وَٱلنُّجُومُ مُسَخَّرَٰتٌۢ بِأَمْرِهِۦٓ ۗ إِنَّ فِى ذَٰلِكَ لَـَٔايَـٰتٍۢ لِّقَوْمٍۢ يَعْقِلُونَ (۱۲)

16-13 And what He has created for you in the earth is of varied hues. Surely there is a sign in this for a people who are mindful.^a

وَمَا ذَرَأَ لَكُمْ فِى ٱلْأَرْضِ مُخْتَلِفًا أَلْوَٰنُهُۥٓ ۗ إِنَّ فِى ذَٰلِكَ لَـَٔايَةًۭ لِّقَوْمٍۢ يَذَّكَّرُونَ (۱۳)

16-13a: الوان – The meaning of لَوۡن is color but sometimes by اَلۡوان is meant grains and different varieties, as for example اتٰی بالاَلوانِ من الاحادیث means talk on a variety of subjects (R). Similarly, in this verse الوان signifies different kinds of blessings. In another verse, attention is drawn to the differences in color in ٱخْتِلَـٰفُ أَلْسِنَتِكُمْ وَأَلْوَٰنِكُمْ : the diversity of your tongues and colors (30:22).

In all these Divine blessings, attention is drawn to the Creator of these blessings who has made the fruits of the world and the stars in heavens to equally work for the benefit of mankind. This cannot be done by Jesus, who the Christians have made into God, nor Raam or Krishan, who the Hindus have taken for gods, nor the idols of the idol worshippers. It is also revealed that even the sun and the moon are made subservient and put to work for the benefit of man. The limits within which these things work have also been defined which clearly shows that there is a power who prescribes these limits. This intricate design manifests the existence of the One who brought it into existence.

16-14 And He it is Who has made the sea subservient that you may eat fresh flesh from it and bring forth from it ornaments which you wear. And thou seest the ships cleaving through it, so that you seek of His bounty and that you may give thanks.^a

وَهُوَ ٱلَّذِى سَخَّرَ ٱلْبَحْرَ لِتَأْكُلُوا۟ مِنْهُ لَحْمًۭا طَرِيًّۭا وَتَسْتَخْرِجُوا۟ مِنْهُ حِلْيَةًۭ تَلْبَسُونَهَا وَتَرَى ٱلْفُلْكَ مَوَاخِرَ فِيهِ وَلِتَبْتَغُوا۟ مِن فَضْلِهِۦ وَلَعَلَّكُمْ تَشْكُرُونَ (۱۴)

16-14a: طَرِيًّۭ – It means fresh and the word طراوت : freshness or verdure is derived from it. لَحْمًۭا طَرِيًّۭ means the meat of fish.

حِلْيَةًۭ تَلْبَسُونَهَا : ornaments which you wear, shows that the Quran addresses both males and females simultaneously because ornaments are worn by women, as in أَوَمَن يُنَشَّؤُا۟ فِى ٱلْحِلْيَةِ : Is one decked in ornaments… (43:18). By حِلْيَةًۭ here is meant pearls etc.

مَوَاخِرَ – It is the plural of ماخِرَۃ or ship and the term مَخَرت السَّفِیۡنة means the ships cleaving through the water.

The subservience of the sea is that humans rule the sea through boats and ships and benefit in many ways from it. Allah has made nature subservient to humans, but they cannot benefit from it until they put in hard work.

16-15 And He has cast firm mountains in the earth lest it quake with you, and rivers and roads that you may go aright,^a

وَأَلْقَىٰ فِى ٱلْأَرْضِ رَوَٰسِىَ أَن تَمِيدَ بِكُمْ وَأَنْهَـٰرًۭا وَسُبُلًۭا لَّعَلَّكُمْ تَهْتَدُونَ (۱۵)

16-15a: تَمِيدَ – For مَادَ یَمِیۡدُ see 5-112a and مَیۡد means اِضۡطِرِابُ الشئ العظیم : severe agitation as for example the quaking of the earth (R). The meaning of مَادَ is to be moved, shaken, upset, the inclining of a thing to one side, and also giving something to another. أَن

تَمِيدَ بِكُمْ can therefore be interpreted in two ways: to give humans food, and to prevent it from quaking. Given that rivers are also mentioned with the mountains, the meaning of providing food is also very appropriate because if there were no mountains, there would be no rivers. The food supply for humans depends on the presence of mountains and rivers. That mountains and rivers are under the command of أَن تَمِيدَ بِكُمْ and not سُبُلًۭا is manifest from the fact that rivers do not serve the same purpose as roads. A hadith states:

لَمَا خلق اللّٰہ الارضَ جعلتۡ تمید فَاَرۡسٰھا بالجبال: When Allah created the earth, it was in a state of great upheaval and then Allah created mountains and this statement is borne out by science, namely that the creation of the mountains greatly reduced the agitation of the earth in the form of earthquakes.

16-16 And landmarks. And by the stars they find the right way.

وَعَلَـٰمَـٰتٍۢ ۚ وَبِٱلنَّجْمِ هُمْ يَهْتَدُونَ (۱۵)

16-17 Is He then Who creates like him who creates not? Do you not then mind?^a

أَفَمَن يَخْلُقُ كَمَن لَّا يَخْلُقُ ۗ أَفَلَا تَذَكَّرُونَ (۱۶)

16-17a: After mentioning these unlimited blessings that Allah has created for humans, it is stated whether the one who creates is the like of the one who does not create. من یخلق : Who creates is only the Being of Allah as in له الخلق خَـٰلِقُ كُلِّ شَىْءٍۢ and لَّا يَخْلُقُ : who creates not are all false deities. Because the topic is the worship of the Creator, those who did not create cannot be the ones to be worshipped. Instead of benefiting from things that are created for them. humans take them as deities and start worshipping them.

16-18 And if you would count Allah’s favors, you would not be able to number them. Surely Allah is Forgiving, Merciful.^a

وَإِن تَعُدُّوا۟ نِعْمَةَ ٱللَّهِ لَا تُحْصُوهَآ ۗ إِنَّ ٱللَّهَ لَغَفُورٌۭ رَّحِيمٌ (۱۸)

16-18a: After mentioning the blessings that Allah has created for humans, His attributes of Forgiveness and Mercy are mentioned because humans are often ungrateful for many blessings and do not appreciate them. Allah responds with forgiveness in the face of this ingratitude. For blessings that man puts to his use, Allah’s attribute of mercy brings about good results. The mention in the next verse of مَا تُسِرُّونَ : what you conceal is to the same blessings that one does not put to use and instead conceals them and مَا تُعْلِنُونَ are the blessings that he manifests by using them.

16-19 And Allah knows what you conceal and what you do openly.

وَٱللَّهُ يَعْلَمُ مَا تُسِرُّونَ وَمَا تُعْلِنُونَ (۱۹)

16-20 And those whom they call on besides Allah created naught, while they are themselves created.

وَٱلَّذِينَ يَدْعُونَ مِن دُونِ ٱللَّهِ لَا يَخْلُقُونَ شَيْـًۭٔا وَهُمْ يُخْلَقُونَ (۲۰)

16-21 Dead (are they), not living. And they know not when they will be raised.^a

أَمْوَٰتٌ غَيْرُ أَحْيَآءٍۢ ۖ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ (۲۱)

16-21a: These two verses show that the humans that people call upon as gods have died and not a single one is alive, and further that they have no knowledge about when they will be raised. Why is this subject broached here? It is because of the statement in the previous verses that the One who creates cannot be like the one who cannot create. Even the worshippers of those who have been deified concede that they did not create anything. After furnishing this certain proof, it is now stated that not only did these false deities not create anything but that they themselves are created and they faced the same condition that every created being faces, which is death. The rising mentioned in the verse is another name for the second birth and hence it is stated that just as they had no part in the first creation, they have no part in the second creation. This verse clearly shows that Jesus, who is taken for a god by a large section of humanity was dead at the time this verse was revealed. The words غَيْرُ أَحْيَآءٍۢ: not living after أَمْوَٰتٌ : dead is used for emphasis because just the use of the word أَمْوَٰتٌ by itself could have left open the possibility that death may occur at some future time. Hence it is stated emphatically that even now, at the time of revelation, they are dead. The Christian objection that the Holy Ghost, which is another name for Gabriel, is not included in “dead (are they) not living” is erroneous on several grounds. Firstly, in the Christian creed the Holy Ghost is not the name of Gabriel but it is a fictitious person of the Christian Godhead. Secondly, the reference here is only to humans who are deified because there is a mention of rising after death and the rising is only for humans and lastly, the Christians do not pray to the Holy Ghost like they do to Jesus.