Tag: islam

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.   

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.

13-32   And messengers before thee were certainly mocked, but I gave respite to those who disbelieved, then I seized them. How (awful) was then My requital!^a

وَلَقَدِ ٱسْتُهْزِئَ بِرُسُلٍۢ مِّن قَبْلِكَ فَأَمْلَيْتُ لِلَّذِينَ كَفَرُوا۟ ثُمَّ أَخَذْتُهُمْ ۖ فَكَيْفَ كَانَ عِقَابِ (۳۲)

13-32a: The mocking of the disbelievers is mentioned here because when they were promised punishment, they would laugh thinking how a man no one paid any heed to and had no power could humble and defeat them.

13-33   Is, then, He Who watches every soul as to what it earns —? And yet they ascribe partners to Allah! Say: Name them. Would you inform Him of that which He knows not in the earth, or of an outward saying? Rather, their plan is made fair-seeming to those who disbelieve, and they are kept back from the path. And whom Allah leaves in error, he has no guide.^a

أَفَمَنْ هُوَ قَآئِمٌ عَلَىٰ كُلِّ نَفْسٍۭ بِمَا كَسَبَتْ ۗ وَجَعَلُوا۟ لِلَّهِ شُرَكَآءَ قُلْ سَمُّوهُمْ ۚ أَمْ تُنَبِّـُٔونَهُۥ بِمَا لَا يَعْلَمُ فِى ٱلْأَرْضِ أَم بِظَـٰهِرٍۢ مِّنَ ٱلْقَوْلِ ۗ بَلْ زُيِّنَ لِلَّذِينَ كَفَرُوا۟ مَكْرُهُمْ وَصُدُّوا۟ عَنِ ٱلسَّبِيلِ ۗ وَمَن يُضْلِلِ ٱللَّهُ فَمَا لَهُۥ مِنْ هَادٍۢ (۳۳)

13-33a: مَنْ هُوَ قَآئِمٌ – The meaning of قَآئِمٌ here is حافظ guardian, preserver, vindicator because قیام also takes on the meaning of مُرَاعَاۃ observing, adherence, compliance with, abidance by (R). The meaning of He Who watches is that Allah is a witness or observer Who preserves the acts or deeds and determines the reward and punishment. Hence Allah rewards or punishes a person for everything the person does. He does not waste any act or deed. This is the majesty of Allah and not withstanding this, the disbelievers have set up partners with Him.

Refutation of polytheism: The objective here is to make people reflect on whether the partners they associate with Allah can punish or reward people according to their actions. Do they have any ability to observe the actions of people and then determine their reward and punishment? Commentators consider کمن لیس کذٰلك to be the omitted subject of مَنْ هُوَ قَآئِمٌ so that the beginning of the verse becomes: Can he (the partner) be like He who watches every soul as to what it earns? There is also an indication in قَآئِمٌ عَلَىٰ كُلِّ نَفْسٍۭ  watches every soul that Allah is recording their planning against the Holy Prophet, and this is further clarified at the end of the verse in مَكْرُهُمْ their plan is made fair seeming.

سَمُّوهُمْ –سَمّاہُ means he gave something a name (اسم ) or mark of identity (عَلم.) In the words سَمَّيْتُهَا مَرْيَمَ named it Mary (3:36), Maryam is the proper noun (or mark of identity).  اسم is that by which the named object becomes known and is recognized from it. Therefore, it is also used for the attributes or qualities of a thing. In  لَيُسَمُّونَ ٱلْمَلَـٰٓئِكَةَ تَسْمِيَةَ (53:27), the words they name the angels with female names do not mean that they suggest some female names for the angels, but that they attribute the female gender to angels and consider the angels as daughters of Allah.

In  هَلْ تَعْلَمُ لَهُۥ سَمِيًّۭا Knowest thou any one equal to Him (19:65) by سمی or namesake is meant one equal to Him, one who has the attributes of Allah and truly deserves those attributes.  This is not about someone literally named Allah or having His other attributive names because many people have such names. Similarly, in سَمُّوهُمْ the command سمی name them does not mean: tell us what their names are, e.g. Lat or Uzza. The meaning is tell us about those whom you call gods, whether they justify being described by these names (R). Some have interpreted this as meaning that they are not even worth mentioning (RM).

False deities: أَمْ تُنَبِّـُٔونَهُۥ بِمَا لَا يَعْلَمُ فِى ٱلْأَرْضِ أَم بِظَـٰهِرٍۢ مِّنَ ٱلْقَوْلِ : Would you inform Him of that which He knows not in the earth, or of an outward saying, means that Allah has no knowledge of such partners. They create partners that have no reality and no existence and then do they try to tell Allah that there is something that He does not know? The meaning of بِظَـٰهِرٍۢ مِّنَ ٱلْقَوْلِ is taken to be what is false, something that has no reality. Another meaning taken is: Has Allah revealed any Book in which things being worshipped are called gods? (RM). Based on the context another meaning can be: Allah witnesses every act and do you then make partners with Him and inform Him through these partners of something that He does not know, or do you think that there are certain hidden matters that Allah is not aware of, and He gets to know of these matters through these partners, or do you think that Allah does not get to know certain manifest and open things and these things reach Him through the partners?

13-34   For them is chastisement in this world’s life, and the chastisement of the Hereafter is certainly more grievous. And they have no protector against Allah.

لَّهُمْ عَذَابٌۭ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ وَلَعَذَابُ ٱلْـَٔاخِرَةِ أَشَقُّ ۖ وَمَا لَهُم مِّنَ ٱللَّهِ مِن وَاقٍۢ (۳۴)

13-35   A parable of the Garden which is promised to those who keep their duty: Therein flow rivers. Its fruits are perpetual and its plenty. Such is the end for those who keep their duty; and the end for the disbelievers is the Fire.^a

مَّثَلُ ٱلْجَنَّةِ ٱلَّتِى وُعِدَ ٱلْمُتَّقُونَ ۖ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ ۖ أُكُلُهَا دَآئِمٌۭ وَظِلُّهَا ۚ تِلْكَ عُقْبَى ٱلَّذِينَ ٱتَّقَوا۟ ۖ وَّعُقْبَى ٱلْكَـٰفِرِينَ ٱلنَّارُ (۳۵)

13-35a: مَّثَلُ – مَثَل and مِثۡل, according to some also means an attribute and a parable (R). Most commentators have taken it to mean الصفة الغریبة that is its singular features, but when the Quran and authentic hadith have stated that the blessings of Paradise are such that no eyes have seen, no ears have heard, and no heart has conceived, then narrating them in terms of the things of this world can only be a parable meant for a better understanding. This is why the Quran has used the word مَثَل or parable in its literal sense here and in Surah Muhammad (47:15), indicating that the people who have accepted the truth may obtain these blessings in some form or another in this world as well, but unless the acceptance of truth is transformed into practical actions in a person’s life, the fruits of faith do not manifest fully.

ظل –is translated here as prosperity and happiness because the glory of paradise is such that: لَا يَرَوْنَ فِيهَا شَمْسًۭا : they will not see therein (excessive heat of) sun (76:13). For this meaning of ظل see 4:57a.

13-36   And those to whom We have given the Book rejoice in that which has been revealed to thee, and of the confederates are some who deny a part of it. Say: I am commanded only to serve Allah and not associate anything with Him. To Him do I invite (you), and to Him is my return.^a

وَٱلَّذِينَ ءَاتَيْنَـٰهُمُ ٱلْكِتَـٰبَ يَفْرَحُونَ بِمَآ أُنزِلَ إِلَيْكَ ۖ وَمِنَ ٱلْأَحْزَابِ مَن يُنكِرُ بَعْضَهُۥ ۚ قُلْ إِنَّمَآ أُمِرْتُ أَنْ أَعْبُدَ ٱللَّهَ وَلَآ أُشْرِكَ بِهِۦٓ ۚ إِلَيْهِ أَدْعُوا۟ وَإِلَيْهِ مَـَٔابِ (۳۶)

13-36a: ٱلَّذِينَ ءَاتَيْنَـٰهُمُ ٱلْكِتَـٰبَ: those to whom We have given the Book– Based on the context, this meant the Companions of the Holy Prophet or the believers and by أَحْزَابِ are meant the Jews and Christians (IJ).

13-37   And thus have We revealed it, a true judgment, in Arabic. And if thou follow their low desires after that which has come to thee of knowledge, thou wouldst have against Allah no guardian nor protector.

وَكَذَٰلِكَ أَنزَلْنَـٰهُ حُكْمًا عَرَبِيًّۭا ۚ وَلَئِنِ ٱتَّبَعْتَ أَهْوَآءَهُم بَعْدَ مَا جَآءَكَ مِنَ ٱلْعِلْمِ مَا لَكَ مِنَ ٱللَّهِ مِن وَلِىٍّۢ وَلَا وَاقٍۢ (۳۷)

13-37a: عَرَبِي – The meaning of عَرَبِي taken here is manifest or clear, for which see 12:2a.