Tag: quran

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.

12-105 And how many a sign in the heavens and the earth do they pass by! yet they turn away from it.^a

وَكَأَيِّن مِّنْ ءَايَةٍۢ فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ يَمُرُّونَ عَلَيْهَا وَهُمْ عَنْهَا مُعْرِضُونَ (۱۰۵)

12-105a: كَأَيِّن – اَیّ is a letter of interrogation, as in أَيُّهُمْ يَكْفُلُ مَرْيَمَ  (which of them will have Mary in his charge) (3:44); أَيُّهُمْ أَشَدُّ عَلَى ٱلرَّحْمَـٰنِ عِتِيًّۭا  (those most rebellious against the Beneficent) (19:69) and similarly in أَيًّۭا مَّا تَدْعُوا۟ (By whatever (name) you call on Him) (17:110). When in a call, there is a ل on the caller, then یا is added to اَیُّھَا in the masculine and اَیَّتُھا in the feminine form, as in یٰایّہا الناس – يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ as in أَيَّتُهَا ٱلْعِيرُ (O caravan) (12:70). It would not be correct to say: یٰا الناس or یٰا الرجل . In كَأَيِّن the letter ك creates a simile, likening or a comparison and اَیّ is a letter of interrogation and ن is in the place of nunation, and all these are in place of one word which means رُبَّ that is many (LA).

Because the objective of this section is to counsel, hence as a preamble attention is drawn to the negligent and inattentive condition of the ordinary people who pass by many signs but do not reflect on them and just pass by them with their eyes closed. Two people may see the same thing and one may consider it unimportant while another may draw valuable lessons from it. Hence it is counseled that one should learn from every sign and profit from every narration.

12-106 And most of them believe not in Allah without associating others (with Him).

وَمَا يُؤْمِنُ أَكْثَرُهُم بِٱللَّهِ إِلَّا وَهُم مُّشْرِكُونَ (۱۰۶)

12-106a: The disbelievers of Arabia believed in Allah but at the same time set up partners with Him. As a matter of fact, there is no polytheistic nation in the world that does not admit to the oneness of God. The people of Arabia despite worshipping, stones, trees and idols, and Hindus despite their millions of male and female deities and idols still accept that there is one God. This is because the oneness of God is part of human nature, and the testimony of nature cannot be denied. However this testimony of nature has been adulterated with human desires that has resulted in the creation of thousands of other Lords. The saddest condition though is of the Muslims who had been cleansed of all forms of polytheism and made to stand with strict monotheism, but while professing the oneness of Allah, they too have mixed it with many kinds of polytheistic practices. The partnership with Allah created by مَنِ ٱتَّخَذَ إِلَـٰهَهُۥ هَوَىٰهُ  (him who takes his desires for his god) (45:23) is concealed, but manifest partnerships like worshipping pirs and graves have hollowed the roots of the Muslim nation. Polytheism is mentioned here because those who indulge in polytheistic practices give up on using their eyes and intellect and therefore cannot reflect on the signs of Allah as mentioned in the previous verse. The Muslims too by indulging in the worship of pirs have ceased to use their intellect and hence do not benefit from, or take a lesson from the tribulations that are besetting them.

12-107 Do they then feel secure from the coming to them of an all-encompassing chastisement from Allah or from the coming to them of the hour suddenly, while they perceive not?

 أَفَأَمِنُوٓا۟ أَن تَأْتِيَهُمْ غَـٰشِيَةٌۭ مِّنْ عَذَابِ ٱللَّهِ أَوْ تَأْتِيَهُمُ ٱلسَّاعَةُ بَغْتَةًۭ وَهُمْ لَا يَشْعُرُونَ (۱۰۷)

12-108 Say: This is my way: I call to Allah, with certain knowledge — I and those who follow me. And glory be to Allah! and I am not of the polytheists.^a

قُلْ هَـٰذِهِۦ سَبِيلِىٓ أَدْعُوٓا۟ إِلَى ٱللَّهِ ۚ عَلَىٰ بَصِيرَةٍ أَنَا۠ وَمَنِ ٱتَّبَعَنِى ۖ وَسُبْحَـٰنَ ٱللَّهِ وَمَآ أَنَا۠ مِنَ ٱلْمُشْرِكِينَ (۱۰۸)

12-108a: The mention of the widespread admixture of polytheistic practices with monotheism is followed in this verse with the pronouncement that the way of the Holy Prophet is pure monotheism free of any form of polytheism. The strongest statement made here is that the Holy Prophet has certain knowledge of the principles on which he stands, and that not only he, but his followers too see this way to be the truth and adhere to it with certain knowledge. So, the discipleship of the Holy Prophet creates certainty of belief. Alas, how many are there who through the blessing of the Holy Prophet’s discipleship can claim to be in the position of being certain in their belief. They lack knowledge of the evidence proving the truth of their religion. Most outsiders know more about this then Muslims although it is incumbent on every Muslim to have full knowledge of the evidence regarding the truth of his religion so that being certain of his religion he can invite others to his religion as well. 

12-109 And We sent not before thee any but men, from the people of the towns, to whom We sent revelation. Have they not then travelled in the land and seen what was the end of those before them? And certainly the abode of the Hereafter is best for those who keep their duty. Do you not then understand?

وَمَآ أَرْسَلْنَا مِن قَبْلِكَ إِلَّا رِجَالًۭا نُّوحِىٓ إِلَيْهِم مِّنْ أَهْلِ ٱلْقُرَىٰٓ ۗ أَفَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَيَنظُرُوا۟ كَيْفَ كَانَ عَـٰقِبَةُ ٱلَّذِينَ مِن قَبْلِهِمْ ۗ وَلَدَارُ ٱلْـَٔاخِرَةِ خَيْرٌۭ لِّلَّذِينَ ٱتَّقَوْا۟ ۗ أَفَلَا تَعْقِلُونَ (۱۰۹)

12-110 Until, when the messengers despaired and (the people) thought that they were told a lie, Our help came to them, and whom We pleased was delivered. And Our punishment is not averted from the guilty people.

حَتَّىٰٓ إِذَا ٱسْتَيْـَٔسَ ٱلرُّسُلُ وَظَنُّوٓا۟ أَنَّهُمْ قَدْ كُذِبُوا۟ جَآءَهُمْ نَصْرُنَا فَنُجِّىَ مَن نَّشَآءُ ۖ وَلَا يُرَدُّ بَأْسُنَا عَنِ ٱلْقَوْمِ ٱلْمُجْرِمِينَ (۱۱۰)

12-110a: Many commentators have misinterpreted the pronouns in this verse. The reference in ظَنُّوٓا۟ (thought) is to the people to whom the messengers were sent, that is the people were given so much latitude that they began to think that the promises of punishment made by the messengers were lies. Accordingly, it is stated in the Mufradat:

ظنَّ الۡمُرسَلُ الیہم ان المُرۡسَلَ قد کَذَ بُو ھم فیما اَخۡبر و ھم به انّہم  اِنۡ لم یُؤمنوا بِہِم نَزَلَ بھم العذابُ ا اِنَّمَا ظَنُّوا ذٰلك مِن المہالِ اللّٰہ تعالیٰ اِیّا ھُم وَ اِمۡلائهٖ لہم

(The people to whom the messengers were sent thought that the messengers had lied to them when they had said that if you do not believe in us, you will be punished. This thinking is the result of the latitude and the long time (to repent) that Allah allowed them).

By the despair of the messengers is only meant that when the people stopped paying attention to the propagation of the messengers, the messengers thought that the people will most certainly not believe. At such moments, assistance comes from God, and in reality it is only the assistance that comes when no resources are left and there is despair on all sides that the assistance can truly be called assistance from God.

12-111 In their histories there is certainly a lesson for men of understanding. It is not a narrative which could be forged, but a verification of what is before it, and a distinct explanation of all things, and a guide and a mercy to a people who believe.^a

لَقَدْ كَانَ فِى قَصَصِهِمْ عِبْرَةٌۭ لِّأُو۟لِى ٱلْأَلْبَـٰبِ ۗ مَا كَانَ حَدِيثًۭا يُفْتَرَىٰ وَلَـٰكِن تَصْدِيقَ ٱلَّذِى بَيْنَ يَدَيْهِ وَتَفْصِيلَ كُلِّ شَىْءٍۢ وَهُدًۭى وَرَحْمَةًۭ لِّقَوْمٍۢ يُؤْمِنُونَ (۱۱۱)

12-111a: What is meant by the Quran being وَتَفْصِيلَ كُلِّ شَىْءٍۢ (an explanation of all things): مَا كَانَ that is مَا كَانَ القرٰان  (Quran is not) a deception because it testifies to the truth of previous revelations۔ Second, it gives the details of all the principles of religion which are left in abstract form in the previous scriptures, such as the Unity of Allah, prophethood, heaven and hell, predestination etcetera. The amount of light shed on these issues in the Quran is unparalleled by any other scripture as the other scriptures do not have even a fraction of the details given in the Quran. The Quran has not only described these issues in detail not seen in previous Books but it also includes supporting evidence so that every claim is supported and every false doctrine is contradicted by rational arguments. As far as subsidiary tenets are concerned, the door for discussing them is open forever. The Holy Prophet explained many of these issues but the need for discussion, debate and decisions on such issues will keep on rising in the future as well. The third thing that is stated is that the Quran shows the right path to everyone, and the fourth thing is that those who believe in the Quran, will find that it becomes a source of blessing for them.