Surah An-Nahl (The Bee)
Bismillahir Rahmanir Rahim
The Inevitability of Judgment and Divine Oneness
The command (amr; ʾ-m-r; divine decree/matter) of Allah has virtually arrived, so do not seek to hasten it (tastaʿjilūhu; ʿ-j-l; rush/accelerate). He is glorified (subḥānahu; s-b-ḥ; floating above imperfection) and exalted far above any partners they associate with Him. He sends down angels with the Spirit (rūḥ; r-w-ḥ; revelation/life-force) by His order upon whom He wills, instructing them to warn (andhirū; n-dh-r; notify of danger) humanity that there is no deity except Him, and therefore to fear Him (fa-ttaqūn; w-q-y; self-protection/piety).
Cosmic and Terrestrial Signs of Providence
He created (khalaqa; kh-l-q; measure/create) the heavens and earth in truth, far above polytheistic associations. He formed man from a mere fluid drop (nuṭfah; n-ṭ-f; small amount/semen), yet man grows to become an open adversary (khaṣīm; kh-ṣ-m; argumentative opponent). He created livestock (anʿām; n-ʿ-m; soft/grazing animals) for you; in them, you find warmth, benefits, and food. There is beauty (jamāl; j-m-l; aesthetic elegance) in them when you bring them home to rest and when you drive them out to pasture. They carry your heavy loads (athqālakum; th-q-l; burdens/weights) to lands you could not reach without the immense fatigue (shiqq; sh-q-q; hardship/splitting) of your souls; indeed, your Lord is Kind and Merciful. He also provided horses, mules, and donkeys for riding and adornment, and He creates things you do not yet know. Upon Allah rests the direction of the straight path (qaṣd as-sabīl; q-ṣ-d; directness/intent), though some paths deviate. He sends down water (māʾ) from the sky for you to drink, and from it grows the foliage wherein you pasture your animals. By this water, He causes crops (zarʿ; z-r-ʿ; sowing), olives, palms, vines, and all manners of fruit to grow; indeed, this is a sign (āyah; ʾ-y-y; mark/evidence) for those who reflect. He has subjected (sakhkhara; s-kh-r; to compel/subjugate) the night and day, the sun and moon, and the stars to His command. Even the varied colors He multiplied on earth serve as signs for those who remember.
Maritime Blessings and the Earth’s Stability
He subjected the sea (baḥr; b-ḥ-r; vast water) so that you may eat tender meat (laḥm; l-ḥ-m; flesh) from it and extract ornaments to wear. You see ships plowing through the waves so that you may seek His bounty and be grateful. He cast firm mountains (rawāsiya; r-s-w; anchors/stabilizers) into the earth lest it shake with you, and established rivers, roads, and landmarks (ʿalāmāt; ʿ-l-m; signs/flags) for guidance; by the stars, travelers navigate. Can One who creates be likened to one who does not? If you tried to count the blessings (niʿmat; n-ʿ-m; favor/comfort) of Allah, you could never enumerate them.
The Reality of Idols and the Arrogance of Denial
Allah knows what you conceal and declare, but those invoked besides Him create nothing and are themselves created. They are dead (amwāt; m-w-t; lifeless), unaware of when they will be resurrected (yubʿathūn; b-ʿ-th; raised/sent). Your God is One, but the hearts of those who deny the Hereafter are deep in denial (munkirah; n-k-r; rejecting/unfamiliar) and they are arrogant (mustakbirūn; k-b-r; seeking greatness). When asked what their Lord has sent down, they dismissively say, "Legends of the ancients." Consequently, they will bear their own burdens (awzārahum; w-z-r; heavy loads/sins) entirely on Resurrection Day, along with the burdens of those they misled. Those before them plotted (makara; m-k-r; schemed), so Allah struck their building at the foundations, causing the roof to collapse upon them from above.
Judgment Day and the Fate of Souls
On the Day of Resurrection, God will disgrace the wicked, asking, "Where are My 'partners'?" Those given knowledge will confirm that disgrace is upon the disbelievers. The angels take in death (tatawaffāhum; w-f-y; complete/retrieve) those wronging themselves, who will then falsely claim, "We did no evil." They will enter the gates of Hell eternally; wretched is the home of the arrogant. Conversely, the righteous (ittaqaw) acknowledge that their Lord sent down "Good." For the doers of good (aḥsanū; ḥ-s-n; excellence/beauty), the reward is excellence in this world and better in the Hereafter. The angels take them in death while they are pure (ṭayyibīn; ṭ-y-b; good/wholesome), saying, "Peace be upon you (salāmun ʿalaykum); enter Paradise."
Prophetic Mission and the Promise of Resurrection
We sent a messenger to every nation with the command: "Worship Allah and avoid the Tyrant (ṭāghūt; ṭ-gh-y; exceeding bounds/idols)." Some were guided, while error was justified against others. The disbelievers swear their strongest oaths (jahda aymānihim; j-h-d; utmost/struggle) that Allah will not resurrect the dead, yet it is a binding promise. God's word to a thing when He intends it is simply to say, "Be," and it is (kun fa-yakūn; k-w-n; exist). Those who emigrated (hājarū; h-j-r; departed/cut off) for Allah after suffering wrong will be settled in a good place. We sent the Reminder (dhikr; dh-k-r; remembrance/scripture) to explain what was revealed. Do the plotters feel secure that the earth will not swallow them? Do they not see the shadows (ẓilāluhu; ẓ-l-l; shade/protection) of creation prostrating (sujjadan; s-j-d; submission) to Allah in humility?
Refutation of Dualism and Social Customs
Allah commands: "Do not take two gods (ilāhayn; ʾ-l-h; deities); He is only One." To Him belongs constant obedience (dīn; d-y-n; religion/debt/judgment). When distress touches you, you cry to Him, but when He removes it, some associate partners with Him. They assign shares of their provision to idols they do not know. Furthermore, they attribute daughters to Allah—glory be to Him—while desiring sons for themselves. When one of them receives news of a female child, his face darkens with suppressed grief (kaẓīm; k-ẓ-m; filled/choking), hiding in shame as he debates whether to keep her in humiliation or bury her in the dust. Allah’s attribute is the highest (mathal al-aʿlā; m-th-l; similitude/example), while theirs is evil.
Biological Miracles: Water, Milk, and the Bee
Allah sends water from the sky to revive the earth. In livestock, there is a lesson: We give you pure milk (laban; l-b-n; milk) to drink, produced in their bellies from between excretion (frath; f-r-th; digestive content) and blood. From the fruits of palms and vines, you derive intoxicants (sakar; s-k-r; strong drink) and good provision. Your Lord inspired (awḥā; w-ḥ-y; signaled/revealed) the bee (naḥl; n-ḥ-l) to build homes in mountains, trees, and trellises. It eats from all fruits and follows the ways of its Lord; from its belly emerges a drink of varying colors containing healing (shifāʾ; sh-f-y; cure) for people.
Parables of Ability and Divine Favor
Allah brings you from the womb knowing nothing, giving you hearing, sight, and hearts (afʾidah; f-ʾ-d; intellect/feelings) for gratitude. Some are returned to the most decrepit age (ardhal al-ʿumur; r-dh-l; lowest/vilest) where they know nothing. Allah favors some over others in provision (rizq; r-z-q; sustenance), yet the favored do not share equally with their slaves. Allah presents a parable of a helpless slave versus one who spends generously; they are not equal. Another parable compares a dumb (abkam; b-k-m; speech-impaired) man who is a burden to his master, against one who commands justice. Do they not see the birds (ṭayr; ṭ-y-r; flying creatures) suspended in the sky, held only by Allah? He made your homes a place of rest (sakan; s-k-n; stillness/dwelling) and provided garments (sarābīl; s-r-b-l; shirts/armor) to protect you from heat and battle, completing His favor so you may submit (tuslimūn; s-l-m; surrender/become Muslim).
Divine Ethics, Oaths, and the Quran
Allah commands justice (ʿadl; ʿ-d-l; balance/equity), good conduct (iḥsān; ḥ-s-n; excellence/benevolence), and giving to kin, while forbidding immorality (faḥshāʾ; f-ḥ-sh; shamefulness) and oppression (baghy; b-gh-y; transgression). Fulfill the covenant (ʿahd; ʿ-h-d; pact) of Allah; do not break oaths (aymān; y-m-n; right hand/oath) after confirming them. Do not be like the woman who unravels her yarn (ghazl; gh-z-l; spinning) after it was strong, using oaths as deception. What you have is depleted, but what is with Allah remains (bāq; b-q-y; everlasting). Whoever does righteousness while believing will be granted a good life (ḥayātan ṭayyibah; ḥ-y-y; pure life). When reciting the Quran, seek refuge (fa-staʿidh; ʿ-w-dh; seek protection) in Allah from Satan the expelled (rajīm; r-j-m; stoned/cursed), who has no authority (sulṭān; s-l-t-n; power/proof) over the believers.
Apostasy, Dietary Laws, and the Abrahamic Paradigm
Those who disbelieve after believing—except those compelled (ukriha; k-r-h; forced) while their hearts remain secure in faith—incur wrath. A parable is given of a town that was secure and abundant but denied Allah's favors; consequently, Allah made it taste hunger and fear. Eat of the lawful and good, for He only forbade carrion, blood, swine, and offerings to others, unless one is forced by necessity (iḍṭurra; ḍ-r-r; distressed/compelled). Abraham was a comprehensive leader (ummah; ʾ-m-m; nation/model), devoutly obedient (qānit; q-n-t; subservient) and a monotheist (ḥanīf; ḥ-n-f; inclining to truth). Follow his creed. Call to the way of your Lord with wisdom (ḥikmah; ḥ-k-m; wisdom/judgment) and argue in the best manner. If you retaliate, let it be equivalent to the affliction, but if you are patient (ṣabartum; ṣ-b-r; endure/wait), it is better. Indeed, Allah is with those who fear Him and are doers of good (muḥsinūn; ḥ-s-n; those who excel).
Summary: Surah An-Nahl serves as a comprehensive argument for monotheism, utilizing the natural world (rain, livestock, bees) as irrefutable evidence of a singular Creator. It juxtaposes the stability of divine guidance against the fragility of idolatry, establishing ethical mandates for justice and patience while warning of the inevitable accountability on the Day of Judgment.
Surah An-Nahl (The Bee)
Bismillahir Rahmanir Rahim
• The Inevitability of Judgment and the Oneness of the Commander
[1] The command (amr; ʾ-m-r, divine decree/matter) of Allah has virtually arrived; do not seek to hasten it (tastaʿjilūhu; ʿ-j-l, rush/accelerate), for He is glorified (subḥānahu; s-b-ḥ, floating above imperfection) and high above partners they associate. [2] He sends down angels with the Spirit (rūḥ; r-w-ḥ, revelation/life-force) by His command upon whom He wills, instructing: "Warn (andhirū; n-dh-r, notify of danger) that there is no deity except Me, so fear Me (fa-ttaqūn; w-q-y, self-protection/piety)."
• Cosmic and Terrestrial Proofs of Divine Providence
[3] He created (khalaqa; kh-l-q, measure/create) heavens and earth in truth, exalted above their polytheism. [4] He created man from a fluid drop (nuṭfah; n-ṭ-f, small amount/semen), yet behold, he becomes an open adversary (khaṣīm; kh-ṣ-m, argumentative opponent). [5] And livestock (anʿām; n-ʿ-m, soft/grazing animals) He created for you; in them is warmth, benefits, and food. [6] And for you in them is beauty (jamāl; j-m-l, aesthetic elegance) when you bring them home and drive them to pasture. [7] They carry your heavy loads (athqālakum; th-q-l, burdens/weights) to lands you could not reach except with immense fatigue (shiqq; sh-q-q, hardship/splitting) of souls; indeed, your Lord is Kind, Merciful. [8] And horses, mules, and donkeys for you to ride and as adornment; and He creates what you do not yet know. [9] Upon Allah rests the direction of the straight path (qaṣd as-sabīl; q-ṣ-d, directness/intent), while some paths deviate, yet had He willed, He would have guided you all.
• Hydrological Cycle and Botanical Signs of Monotheism
[10] He sends down water (māʾ) from the sky; for you is drink, and from it grows foliage wherein you pasture. [11] He causes crops (zarʿ; z-r-ʿ, sowing) to grow for you, and olives, palms, vines, and all fruits; indeed, in that is a sign (āyah; ʾ-y-y, mark/evidence) for those who reflect. [12] He subjected (sakhkhara; s-kh-r, to compel/subjugate) for you the night and day, the sun and moon, and stars are subjected by His command; signs for those who reason. [13] And whatever of varied colors He multiplied for you on earth is a sign for those who remember.
• Maritime Blessings and the Absurdity of Equating Creation with Creator
[14] He subjected the sea (baḥr; b-ḥ-r, vast water) that you may eat tender meat (laḥm; l-ḥ-m, flesh) and extract ornaments you wear; and you see ships plowing through it, that you may seek His bounty and be grateful. [15] He cast into the earth firm mountains (rawāsiya; r-s-w, anchors/stabilizers) lest it shake with you, and rivers and roads for guidance. [16] And landmarks (ʿalāmāt; ʿ-l-m, signs/flags); and by the stars, they navigate. [17] Then is He who creates like one who does not create? Will you not be reminded? [18] If you count the blessings (niʿmat; n-ʿ-m, favor/comfort) of Allah, you cannot enumerate them; Allah is Forgiving, Merciful.
• Divine Omniscience vs. The Dead Nature of Idols
[19] Allah knows what you conceal and what you declare. [20] Those they invoke besides Allah create nothing and are themselves created. [21] They are dead (amwāt; m-w-t, lifeless), not alive, unaware of when they will be resurrected (yubʿathūn; b-ʿ-th, raised/sent). [22] Your God is One God; but those who deny the Hereafter, their hearts are in denial (munkirah; n-k-r, rejecting/unfamiliar) and they are arrogant (mustakbirūn; k-b-r, seeking greatness). [23] Undoubtedly, Allah knows what they hide and reveal; He loves not the arrogant.
• The Psychology of Rejection and the Collapse of Plots
[24] When asked "What has your Lord sent down?" they say, "Legends of the ancients." [25] That they may bear their burdens (awzārahum; w-z-r, heavy loads/sins) entirely on Resurrection Day and some burdens of those they misled without knowledge; evil is what they bear. [26] Those before them plotted (makara; m-k-r, schemed), so Allah struck their building from the foundations, and the roof fell upon them from above, and punishment came from where they did not perceive.
• The Humiliation of the Wicked vs. The Reception of the Righteous
[27] On the Day of Resurrection, He will disgrace them, asking: "Where are My 'partners' for whom you opposed [the truth]?" Those given knowledge will say: "Disgrace today and evil are upon the disbelievers." [28] Those whom angels take in death (tatawaffāhum; w-f-y, complete/retrieve) while wronging themselves will cast down surrender: "We did no evil." Nay, Allah is Knower of what you did. [29] "So enter the gates of Hell, abiding eternally." Wretched is the home of the arrogant. [30] While to the righteous (ittaqaw) it is said: "What has your Lord sent?" They say: "Good." For doers of good (aḥsanū; ḥ-s-n, excellence/beauty) in this world is good, and the Hereafter is better; excellent is the home of the God-fearing. [31] Gardens of Eternity they enter, rivers flowing beneath; they have whatever they wish; thus Allah rewards the prudent. [32] Those whom angels take in death while pure (ṭayyibīn; ṭ-y-b, good/wholesome), saying: "Peace be upon you (salāmun ʿalaykum); enter Paradise for what you used to do."
• Divine Will, Prophetic Mission, and the Reality of Resurrection
[33] Do they await but the angels or the command of your Lord? Thus did those before them. Allah wronged them not, but they wronged themselves. [34] So the evil results of their deeds struck them, and they were enveloped by what they mocked. [35] Polytheists say: "If Allah willed, we would not have worshipped others." Thus did those before them. Is the messenger's duty aught but clear notification (balāgh; b-l-gh, delivery/reaching)? [36] We certainly sent into every nation a messenger: "Worship Allah and avoid the Tyrant/False Deities (ṭāghūt; ṭ-gh-y, exceeding bounds/idols)." Among them were those Allah guided, and those upon whom error was justified. So travel the earth and see the end of deniers. [37] Even if you covet their guidance, Allah guides not those He sends astray, nor have they helpers. [38] They swear by Allah their strongest oaths (jahda aymānihim; j-h-d, utmost/struggle) that Allah will not resurrect the dead. Yes, a promise binding upon Him in truth, but most know not. [39] To clarify to them that wherein they differ and that disbelievers may know they were liars. [40] Our word to a thing when We intend it is only that We say to it, "Be," and it is (kun fa-yakūn; k-w-n, exist).
• Migration, Divine Protection, and the Universal Submission
[41] Those who emigrated (hājarū; h-j-r, departed/cut off) for Allah after being wronged—We will surely settle them in a good place in this world, and the Hereafter's reward is greater. [42] Those who are patient (ṣabarū; ṣ-b-r, withheld self/persevered) and rely upon their Lord. [43] We sent not before you except men to whom We revealed; so ask the people of the Reminder (dhikr; dh-k-r, remembrance/scripture) if you do not know. [44] With clear proofs and scriptures (zubur; z-b-r, pieces/writings). And We sent down to you the Reminder to explain to people what was sent to them, that they may reflect. [45] Do those who plot evils feel secure that Allah will not cause the earth to swallow them, or punishment come from where they perceive not? [46] Or seize them in their movement, rendering them unable to escape? [47] Or seize them in a state of dread? Indeed, your Lord is Kind, Merciful. [48] Have they not seen what Allah created? Its shadows (ẓilāluhu; ẓ-l-l, shade/protection) incline to right and left, prostrating (sujjadan; s-j-d, submission) to Allah while humbled. [49] To Allah prostrates whatever is in heavens and earth of creatures and angels, without arrogance. [50] They fear their Lord above them and do what they are commanded.
• Refutation of Dualism and the Pre-Islamic Degradation of Women
[51] Allah said: "Do not take two gods (ilāhayn; ʾ-l-h, deities); He is only One God, so fear Me alone." [52] To Him belongs what is in heavens and earth, and to Him is obedience (dīn; d-y-n, religion/debt/judgment) constantly (wāṣiba; w-ṣ-b, perpetual). Do you fear other than Allah? [53] Whatever blessing you have is from Allah; then when distress touches you, to Him you cry for help. [54] Then when He removes distress, a group of you associate partners with their Lord. [55] To be ungrateful for what We gave. Enjoy yourselves; soon you will know. [56] They assign a share of Our provision to what they do not know (idols). By Allah, you will be questioned about your fabrications. [57] They assign to Allah daughters—glory be to Him—and for themselves what they desire (sons). [58] When one is given tidings of a female, his face darkens, filled with suppressed grief (kaẓīm; k-ẓ-m, filled/choking). [59] He hides from people due to the alleged evil of the news: Shall he keep it in humiliation or bury it in the dust? Evil is their judgment. [60] For those who deny the Hereafter is the attribute of evil, and for Allah is the highest attribute (mathal al-aʿlā; m-th-l, similitude/example); He is the Exalted in Might, the Wise.
• Divine Respite and the Phenomenon of Sustenance
[61] If Allah were to seize people for their wrongdoing, He would not leave a moving creature; but He defers them to a specified term (ajal; ʾ-j-l, deadline). When their time comes, they cannot delay an hour nor advance it. [62] They attribute to Allah what they dislike, and their tongues assert the lie that they will have the best (reward). Assuredly, the Fire is for them, and they will be abandoned (mufraṭūn; f-r-ṭ, sent ahead/excessive). [63] By Allah, We sent to nations before you, but Satan adorned their deeds, so he is their ally today, and they have a painful punishment. [64] We revealed the Book only to clarify their differences and as guidance and mercy for believers.
• Biological Signs: Water, Milk, Fruits, and the Bee
[65] Allah sends water from the sky, reviving the earth after its death; a sign for hearing people. [66] In livestock is a lesson: We give you drink from what is in their bellies, between excretion (frath; f-r-th, digestive content) and blood, pure milk (laban; l-b-n, milk), palatable to drinkers. [67] From fruits of palms and vines you take intoxicant (sakar; s-k-r, strong drink) and good provision; a sign for those who reason. [68] Your Lord inspired (awḥā; w-ḥ-y, signaled/revealed) the bee (naḥl; n-ḥ-l): "Take homes in mountains, trees, and trellises." [69] "Then eat from all fruits and follow the ways of your Lord laid easy." There emerges from their bellies a drink, varying in colors, in which is healing (shifāʾ; sh-f-y, cure) for people. Indeed, a sign for those who reflect.
• Social Inequality and the Weakness of False Gods
[70] Allah created you, then takes you in death. Some are returned to the most decrepit age (ardhal al-ʿumur; r-dh-l, lowest/vilest) so they know nothing after knowing. Allah is Knowing, Competent. [71] Allah favored some of you over others in provision (rizq; r-z-q, sustenance). Those favored would not hand over their provision to their slaves (mā malakat aymānuhum) to be equal therein. Do they deny Allah's favor? [72] Allah made for you mates from yourselves, and from mates, children and grandchildren (ḥafadah; ḥ-f-d, assistants/grandsons), and provided good things. Do they believe in falsehood and deny Allah's favor? [73] They worship besides Allah what possesses no provision from heavens or earth, nor has power. [74] So do not strike similitudes for Allah; Allah knows, you know not. [75] Allah presents a parable: A slave, owned, unable to do anything, versus one We provided good provision which he spends secretly and openly. Are they equal? Praise to Allah; but most know not. [76] And a parable of two men: One dumb (abkam; b-k-m, speech-impaired), unable to do anything, a burden on his master; wherever sent, he brings no good. Is he equal to one who commands justice and is on a straight path?
• The Hour, Birds, and Domestic Comforts
[77] To Allah belongs the unseen (ghayb; gh-y-b, hidden) of heavens and earth. The matter of the Hour is but like the blink of an eye (lamḥ al-baṣar; l-m-ḥ, glance) or nearer. Allah is over all things competent. [78] Allah brought you from mothers' wombs knowing nothing, and gave you hearing, sight, and hearts (afʾidah; f-ʾ-d, intellect/feelings) that you might give thanks. [79] Do they not see birds (ṭayr; ṭ-y-r, flying creatures) held suspended (musakhkharāt) in the sky's atmosphere? None holds them but Allah; signs for believers. [80] Allah made your homes a place of rest (sakan; s-k-n, stillness/dwelling) and made from livestock skins tents you find light when traveling or camping; and from their wool, fur, and hair, furnishings and enjoyment for a time. [81] Allah made from what He created shades, and in mountains shelters, and garments (sarābīl; s-r-b-l, shirts/armor) protecting you from heat and garments protecting in battle. Thus He completes His favor upon you that you may submit (tuslimūn; s-l-m, surrender/become Muslim).
• The Apostolic Witness and the Mandate of Justice
[82] If they turn away, your duty is clear notification. [83] They recognize Allah's favor, then deny it; most are ungrateful. [84] The Day We raise from every nation a witness (shahīd; sh-h-d, observer/testifier), then no permission [to speak] is given to disbelievers, nor are they allowed to make amends. [85] When wrongdoers see punishment, it is not lightened nor are they reprieved. [86] When polytheists see their "partners," they say: "Our Lord, these are our partners we invoked besides You." They (idols) throw back the word: "Indeed, you are liars." [87] They offer submission to Allah that Day, and what they fabricated fails them. [88] Those who disbelieved and averted from Allah's path—We increase them in punishment over punishment for their corruption. [89] The Day We raise in every nation a witness against them from themselves, and bring you (O Muhammad) as witness against these. We sent down the Book to you as clarification (tibyān; b-y-n, clear explanation) for all things, guidance, mercy, and good tidings for Muslims.
• Divine Ethics: Justice, Oaths, and Apostasy
[90] Allah commands justice (ʿadl; ʿ-d-l, balance/equity), good conduct (iḥsān; ḥ-s-n, excellence/benevolence), and giving to kin; and forbids immorality (faḥshāʾ; f-ḥ-sh, shamefulness), bad conduct, and oppression (baghy; b-gh-y, transgression). He admonishes you to take heed. [91] Fulfill the covenant (ʿahd; ʿ-h-d, pact) of Allah when you pledge, and do not break oaths (aymān; y-m-n, right hand/oath) after confirming them, having made Allah your guarantor. Allah knows what you do. [92] Be not like her who unravels her yarn (ghazl; gh-z-l, spinning) into fibers after it was strong, taking your oaths as deception between you because one community is more numerous than another. Allah only tests you thereby; He will clarify your differences on Resurrection Day. [93] Had Allah willed, He would have made you one nation, but He leaves astray whom He wills and guides whom He wills; you will be questioned about your deeds. [94] Do not take oaths as deception lest a foot slip after being firm, and you taste evil for hindering Allah's path, and incur great punishment. [95] Do not exchange Allah's covenant for a small price; what is with Allah is better, if you knew. [96] What you have is depleted; what is with Allah remains (bāq; b-q-y, everlasting). We will surely reward the patient according to the best of their deeds. [97] Whoever does righteousness, male or female, while believing—We will grant them a good life (ḥayātan ṭayyibah; ḥ-y-y, pure life) and reward them according to the best of their deeds.
• Quranic Etiquette and Defense of the Revelation
[98] When you recite the Quran, seek refuge (fa-staʿidh; ʿ-w-dh, seek protection) in Allah from Satan the expelled (rajīm; r-j-m, stoned/cursed). [99] He has no authority (sulṭān; s-l-ṭ-n, power/proof) over those who believe and rely on their Lord. [100] His authority is only over those who take him as ally and associate partners with Allah. [101] When We substitute a verse for another—and Allah knows best what He reveals—they say, "You are but a fabricator (muftar; f-r-y, inventor of lies)." Nay, most know not. [102] Say: The Holy Spirit (Rūḥ al-Qudus) brought it from your Lord in truth to stabilize believers, and as guidance and tidings for Muslims. [103] We know they say, "A human teaches him." The tongue of him they hint at is foreign (aʿjamī; ʿ-j-m, non-Arabic/indistinct), while this is clear Arabic tongue. [104] Those not believing in Allah's verses—Allah guides them not; for them is painful punishment. [105] They only invent falsehood who do not believe in Allah's verses; they are the liars.
• The Gravity of Apostasy and the Parable of the Ungrateful Town
[106] Whoever disbelieves in Allah after belief—except one compelled (ukriha; k-r-h, forced) while his heart is at rest with faith—but who opens his breast to disbelief, upon them is wrath from Allah and great punishment. [107] Because they preferred worldly life over the Hereafter; Allah guides not disbelieving people. [108] Those are they upon whose hearts, hearing, and sight Allah set a seal; they are the heedless. [109] Undoubtedly, in the Hereafter, they are the losers. [110] Then your Lord—to those who emigrated after being persecuted (futinū; f-t-n, tested/tortured), then strove and were patient—indeed, your Lord after that is Forgiving, Merciful. [111] The Day every soul comes arguing for itself, and every soul is paid fully for what it did, and they will not be wronged. [112] Allah presents a parable: A town was safe and secure, its provision coming abundantly from everywhere; then it denied Allah's favors, so Allah made it taste the garment of hunger and fear for what they used to craft. [113] A messenger from themselves came to them, they denied him; so punishment seized them while they were wrongdoers.
• Dietary Laws and the Abrahamic Paradigm
[114] Eat of what Allah provided you, lawful and good, and be grateful for Allah's favor if it is Him you worship. [115] He only forbade you carrion, blood, flesh of swine, and what is dedicated to other than Allah. But whoever is forced by necessity (iḍṭurra; ḍ-r-r, distressed/compelled), without desiring or transgressing—Allah is Forgiving, Merciful. [116] Do not say untruthfully with your tongues "This is lawful, this forbidden" to invent lies about Allah. Those who invent lies about Allah will not succeed. [117] Brief enjoyment; then painful punishment. [118] To the Jews We forbade what We related to you before; We wronged them not, but they wronged themselves. [119] Then your Lord—to those who did evil in ignorance then repented and reformed—your Lord thereafter is Forgiving, Merciful. [120] Indeed, Abraham was a comprehensive leader (ummah; ʾ-m-m, nation/model), devoutly obedient (qānit; q-n-t, subservient) to Allah, monotheist (ḥanīf; ḥ-n-f, inclining to truth), not of the polytheists. [121] Grateful for His blessings; He chose him and guided him to a straight path. [122] We gave him good in this world, and in the Hereafter, he is of the righteous. [123] Then We revealed to you: "Follow the creed of Abraham, the monotheist; he was not of the polytheists." [124] The Sabbath was made only for those who differed over it. Your Lord will judge between them on Resurrection Day concerning their differences.
• Methodology of Propagation and the Command for Patience
[125] Call to the way of your Lord with wisdom (ḥikmah; ḥ-k-m, wisdom/judgment) and good instruction, and argue with them in a way that is best. Your Lord knows best who strays and who is guided. [126] If you punish, punish with the like of that with which you were afflicted. But if you are patient (ṣabartum; ṣ-b-r, endure/wait), it is better for the patient. [127] And be patient; your patience is only from Allah. Do not grieve over them nor be in distress regarding what they plot. [128] Indeed, Allah is with those who fear Him and those who are doers of good (muḥsinūn; ḥ-s-n, those who excel/beautify deeds).
Surah An-Nahl • The Bee
Bismillahir Rahmanir Rahim
• Inevitability of Divine Decree and Rejection of Polytheism
[16:1] Command of Allah arrives (ata; '-t-y, come/approach) hasten not for it (ista'jil; '-j-l, urge/hurry; Form X) exalted He above their associations (subhanahu; s-b-h, glorify/pure; balagha for transcendence).
[16:2] Sends down angels with spirit (yunnazilu; n-z-l, descend/reveal; Form II) by His order to chosen servants (amr; '-m-r, command/affair) warn no god but Me fear Me (ittaqu; w-q-y, guard/protect).
[16:3] Created heavens earth in truth (khalaqa; kh-l-q, create/form) exalted above their shirk (ta'ala; '-l-w, rise/high) high indeed (shirk; sh-r-k, associate/partner).
[16:4] Formed human from drop (khalaqa; kh-l-q, shape/originate; see above) then behold open disputant (khasim; kh-s-m, adversary/contend) clear indeed (mubin; b-y-n, evident/separate).
[16:5] Livestock He produced for you (ansha'a; n-sh-'; raise/generate) warmth benefits therein (dif'; d-f-'; warmth/cover) from them you eat (ta'kulun; '-k-l, consume/devour).
[16:6] Beauty in them for you (jamal; j-m-l, beauty/grace) when rest and pasture (tasrahun; s-r-h, send forth/graze) evening morning (taruhun; r-w-h, return/rest).
[16:7] Carry your burdens to lands (tahmilu; h-m-l, bear/load) unreachable except with hardship (anfus; n-f-s, soul/self) Lord kind merciful (ra'uf; r-'-f, compassionate/gentle).
[16:8] Horses mules donkeys for riding adornment (zina; z-y-n, ornament/beauty) creates what you know not (yakhluqu; kh-l-q, invent/form; see above) unknown indeed (ta'lamun; '-l-m, know/perceive).
[16:9] Upon Allah straight path (sabil; s-b-l, way/path) some deviate (ja'ira; j-'-r, swerve/deviate) if willed guided all (shaa; sh-y-'; will/intend).
• Signs of Providence in Nature and Sustenance
[16:10] He sends down water from sky (anzala; n-z-l, descend; see above) drink therefrom foliage for pasture (mar'a; r-'-y, graze/feed) sustenance vital (sharab; sh-r-b, drink/quench).
[16:11] Grows crops olives palms vines (yunbitu; n-b-t, sprout/grow) all fruits therein (thamar; th-m-r, fruit/yield) sign for thinkers (yatafakkar; f-k-r, reflect/ponder; Form V).
[16:12] Subjected night day sun moon (sakhkhara; s-kh-r, subjugate/compel) stars by His command (amr; '-m-r, decree/order; see above) signs for reasoners (ya'qilun; '-q-l, intellect/bind).
[16:13] Multiplied on earth varied hues (ma; m-w, what/whatever) sign for rememberers (yatadhakkar; dh-k-r, recall/mention; Form V) diversity evident (mukhtalif; kh-l-f, differ/succeed).
[16:14] Subjected sea eat tender flesh (lahm; l-h-m, meat/flesh) extract ornaments wear (hilya; h-l-y, adorn/jewel) ships plowing seeking bounty (falk; f-l-k, ship/vessel).
[16:15] Cast firm mountains lest shake (rawasi; r-s-w, anchored/stable) rivers paths for guidance (anhar; n-h-r, river/flow) lest you stray (tadillu; d-l-l, err/lose).
[16:16] Landmarks stars they guide by (a'lam; '-l-m, mark/sign) navigate thereby (yahtadun; h-d-y, guide/direct; Form VIII) celestial aids (nujum; n-j-m, star/planet).
[16:17] Creator like non-creator (afaman; f-m-n, then who/security) will you not remember (tadhakkarun; dh-k-r, heed/remind; see above) distinction clear (yakhluqu; kh-l-q, originate; see above).
[16:18] Count favors of Allah unable (ni'ma; n-'-m, blessing/grace) enumerate not (tahsuha; h-s-y, count/number) forgiving merciful (ghafur; gh-f-r, cover/forgive).
[16:19] Allah knows concealed declared (ya'lamu; '-l-m, know; see above) secrets open (tusirrun; s-r-r, hide/secret; Form IV) omniscient indeed (tubdun; b-d-w, appear/manifest).
[16:20] Invoked besides Allah create nothing (yad'un; d-'-w, call/invoke) themselves created (makhluqun; kh-l-q, formed/passive; see above) idols powerless (yakhluqun; kh-l-q, produce).
• Disbelievers' Arrogance and Ultimate Disgrace
[16:21] Dead not alive perceive not resurrection (amwat; m-w-t, die/dead) when raised (yub'athun; b-'-th, send/raise) insensate utterly (yash'urun; sh-'-r, feel/perceive).
[16:22] Your god one God (ilahukum; '-l-h, deity/god) disbelieve Hereafter hearts deny (akirah; '-kh-r, last/end) arrogant indeed (mustakbirun; k-b-r, magnify/arrogate; Form X).
[16:23] Doubtless Allah knows hide reveal (la jarama; j-r-m, crime/certainly; balagha emphasis) likes not arrogant (yukhibbu; h-b-b, love/affection) concealment futile (yakhfawn; kh-f-y, hide/conceal).
[16:24] When asked what Lord sent down (qila; q-w-l, say/speak) say legends ancients (asatir; s-t-r, write/myth) dismissive response (awwalin; '-w-l, first/former).
[16:25] Bear full burdens Day Resurrection (yahmilun; h-m-l, carry/bear; see above) plus some misled without knowledge (awzar; w-z-r, burden/sin) evil they bear (saa; s-w-'; bad/evil).
[16:26] Predecessors plotted (makara; m-k-r, plot/deceive) Allah struck foundations (qawa'id; q-'-d, base/sit) roof fell from above (saqf; s-q-f, roof/cover).
[16:27] Day Resurrection disgraces them (yukhzihim; kh-z-y, shame/disgrace) asks where My partners (shuraka'; sh-r-k, partners/associates; see above) opposed for them (shaqqu; sh-q-q, split/oppose).
[16:28] Angels take wronging selves (tawaffahum; w-f-y, fulfill/take soul) offer submission no evil (aslamu; s-l-m, submit/peace; Form IV) but Allah knows deeds (ta'malun; '-m-l, do/act).
[16:29] Enter Hell gates abide eternally (udkhulu; d-kh-l, enter/go in) wretched abode arrogant (maswa; s-w-y, equal/abode) residence vile (mustakbirin; k-b-r, proud; see above).
[16:30] Asked God-fearing what Lord sent down (muttaqin; w-q-y, pious/guard; see above) say good (hasana; h-s-n, good/beautiful) reward Hereafter better (akhirah; '-kh-r, afterlife; see above).
• Contrast Between Believers' Reward and Disbelievers' Fate
[16:31] Eternal gardens enter (jannat; j-n-n, garden/hide) rivers beneath whatever wish (anhar; n-h-r, rivers; see above) thus rewards righteous (yajzi; j-z-y, recompense/reward).
[16:32] Angels take pure (tayyibin; t-y-b, pure/good) say peace enter Paradise (salam; s-l-m, peace/safety) for deeds past (ta'malun; '-m-l, work; see above).
[16:33] Await angels or Lord command (hal; h-l, question particle) predecessors did same (qablahum; q-b-l, before/accept) Allah wronged not self-wronged (zalamu; z-l-m, wrong/oppress).
[16:34] Struck by evil earned (asabathum; s-w-b, hit/strike) enveloped what mocked (sayyi'at; s-y-'; evil/bad) ridicule returns (yastahzi'un; h-z-'; mock/scoff; Form X).
[16:35] Polytheists say if Allah willed worshipped none else (mushrikun; sh-r-k, associate; see above) nor forbade (harramna; h-r-m, forbid/sacred) messengers only clear conveyance (mubin; b-y-n, clear; see above).
[16:36] Sent every nation messenger (ba'athna; b-'-th, raise/send; see above) worship Allah avoid Taghut (taghut; t-gh-y, tyrant/transgress) some guided some astray (had; h-d-y, guide).
[16:37] Strive for guidance (tahris; h-r-s, eager/strive) Allah guides not whom misleads (yudlil; d-l-l, mislead/err) no helpers (nasirin; n-s-r, help/support).
[16:38] Swear strongest oaths (aqsamu; q-s-m, swear/divide) Allah raises not dead (yamut; m-w-t, die; see above) but promise binding (haqq; h-q-q, true/right).
[16:39] Clarify differences (yubayyinu; b-y-n, explain/clarify; Form II) disbelievers know liars (kafaru; k-f-r, disbelieve/cover) truth emerges (kadhibun; k-dh-b, lie/false).
[16:40] Word to thing We intend (qawluna; q-w-l, word/say) say be it becomes (kun; k-w-n, be/exist) instant creation (fayakun; k-w-n, become).
• Support for Migrants and Universal Prostration
[16:41] Emigrated for Allah after wronged (hajaru; h-j-r, migrate/abandon) settle well in world (nusawwihim; s-w-y, level/settle; Form II) Hereafter reward greater (ujur; '-j-r, wage/reward).
[16:42] Patient relied on Lord (sabaru; s-b-r, patient/endure) tawakkalu; w-k-l, rely/trust; Form V steadfast faithful (muttaqin; w-q-y, fear; see above).
[16:43] Sent before you men inspired (awhayna; w-h-y, reveal/inspire) ask people of reminder (dhikr; dh-k-r, reminder/mention) if unknowing (ta'lamun; '-l-m, know).
[16:44] With proofs scriptures (bayyinat; b-y-n, clear signs) revealed to you reminder (dhikr; dh-k-r, scripture/reminder; see above) clarify to people (tubayyinu; b-y-n, make clear).
[16:45] Plotters feel secure (aminu; '-m-n, secure/believe) earth swallows (yakhsifa; kh-s-f, sink/swallow) punishment unseen ('adhab; '-dh-b, punish/torment).
[16:46] Or seize in movements (ya'khudhahum; '-kh-dh, take/seize) unable escape (mu'jizun; '-j-z, incapacitate/escape) sudden grasp (taqdiran; q-d-r, measure/decree).
[16:47] Or seize in fear (khawf; kh-w-f, fear/dread) Lord kind merciful (ra'uf; r-'-f, kind; see above) gradual approach (rahim; r-h-m, merciful).
[16:48] See not what Allah created (awalam; '-w-l-m, question/see not) shadows incline right left (zill; z-l-l, shade/shadow) prostrating humble (sujjadan; s-j-d, prostrate/bow).
[16:49] Prostrates to Allah all in heavens earth (yasjudu; s-j-d, prostrate; see above) creatures angels not arrogant (dabbah; d-b-b, creep/move) submission universal (yastakbirun; k-b-r, arrogant).
[16:50] Fear Lord above (yakhafun; kh-w-f, fear; see above) do commanded (yu'marun; '-m-r, order/command) obedience complete (yaf'alun; f-'-l, do/act).
• Monotheism and Rejection of False Equivalents
[16:51] Allah said take not two gods (ilahayn; '-l-h, gods/deities) one God only fear Me (wahid; w-h-d, one/unique) monotheism affirmed (iyyaya; '-y-y, me/emphasis).
[16:52] His whatever in heavens earth (lahu; l-h, to Him/possess) worship constant (din; d-y-n, religion/judgment) other than Allah fear (tattaqun; w-q-y, fear).
[16:53] Favors from Allah (ni'ma; n-'-m, favor; see above) adversity cry to Him (durr; d-r-r, harm/distress) dependence revealed (tad'un; d-'-w, cry/call).
[16:54] Removes harm some associate (kashafa; k-sh-f, remove/uncover) party associates with Lord (fariq; f-r-q, party/group) ingratitude swift (yushrikun; sh-r-k, associate).
[16:55] Deny what given (yakfurun; k-f-r, deny/ingrate) enjoy soon know (tamatta'u; m-t-'; enjoy/benefit; Form V) consequences await (ta'lamun; '-l-m, know).
[16:56] Assign to unknown portion provided (yaj'alun; j-'-l, make/place) by Allah questioned inventions (taftari; f-r-y, invent/fabricate) false attributions (nasib; n-s-b, portion/share).
[16:57] Attribute daughters to Allah (banat; b-n-y, daughters/build) exalted He (subhana; s-b-h, glorify; see above) for them desired (yashtahun; sh-h-w, desire/crave).
[16:58] Informed female face darkens (bushshira; b-sh-r, inform/glad tidings) grief suppresses (kazim; k-z-m, suppress/choke) misogyny exposed (aswad; s-w-d, black/darken).
[16:59] Hides from people evil news (yatawara; w-r-y, hide/conceal; Form VI) keep in contempt or bury (yudassuha; d-s-s, bury/hide) evil decision (yadussuhu; d-s-s, bury).
[16:60] Disbelievers evil attribute (mathal; m-th-l, example/attribute) Allah highest attribute (su'; s-w-'; evil; see above) mighty wise ('aziz; '-z-z, mighty/powerful).
• Divine Forbearance Amid Human Ingratitude
[16:61] If Allah punished wrongdoing (yu'akhidhu; '-kh-dh, hold/punish) left no creature on earth (dabbah; d-b-b, creature; see above) delays appointed term (ajal; '-j-l, term/delay).
[16:62] Attribute to Allah disliked (yakrahun; k-r-h, hate/dislike) tongues lie best theirs (alsinahum; l-s-n, tongue/language) Fire assured neglected (mukhtara'un; kh-r-'; neglect/abandon).
[16:63] By Allah sent to nations before (tallahi; '-l-h, by God/oath) Satan beautified deeds (zayyana; z-y-n, adorn/beautify; Form II) ally today painful torment (awliya'; w-l-y, ally/protect).
[16:64] Revealed Book to clarify differences (anzalna; n-z-l, reveal; see above) guidance mercy believers (huda; h-d-y, guidance) for reflectors (yu'minun; '-m-n, believe).
[16:65] Allah sends rain revives earth after death (ahya; h-y-y, live/revive) sign for listeners (sami'un; s-m-'; hear/listen) water life-giving (mayyit; m-w-t, dead).
[16:66] Lesson in livestock (ibra; '-b-r, lesson/cross) drink from bellies pure milk (laban; l-b-n, milk/coagulate) palatable drinkers (saa'ighin; s-w-gh, palatable/swallow).
[16:67] Fruits palms vines take intoxicant provision (sakar; s-k-r, intoxicant/close) good sustenance (rizq; r-z-q, provision/sustain) sign for reasoners (ya'qilun; '-q-l, reason).
[16:68] Lord inspired bee (awha; w-h-y, inspire/reveal; see above) take houses mountains trees lattices (buyut; b-y-t, house/abide) honey production (tattakhidhi; '-kh-dh, take/adopt; Form VIII).
[16:69] Eat all fruits follow Lord paths (kul; '-k-l, eat/consume) emerge drink varied colors healing (shifa'; sh-f-y, heal/cure) sign thinkers (yatafakkarun; f-k-r, think).
[16:70] Allah created you then takes death (khalaqakum; kh-l-q, create; see above) some revert decrepit age (ardhal; r-dh-l, lowest/base) know nothing after knowledge ('ilm; '-l-m, knowledge).
• Parables Illustrating Inequality and Divine Favor
[16:71] Favored some over others in provision (faddala; f-d-l, prefer/excel) give not to possessed equals (ma malakat; m-l-k, possess/own) reject favors of Allah (ni'ma; n-'-m, favors; see above).
[16:72] Made mates from selves (azwaj; z-w-j, pairs/mates) sons grandchildren good provisions (banin; b-n-y, sons/build) believe falsehood disbelieve favors (batil; b-t-l, false/vain).
[16:73] Worship besides Allah no provision power (yamliku; m-l-k, own/control) unable utterly (yastati'un; t-w-'; able/capable; Form X) heavens earth (samawat; s-m-w, heavens/high).
[16:74] Strike not similitudes for Allah (tadribu; d-r-b, strike/example) knows you know not (ya'lamu; '-l-m, know; see above) distinctions divine (tadribu; d-r-b, set forth).
[16:75] Parable slave owned powerless (mathal; m-th-l, parable; see above) provision good spends secretly publicly (anfaqa; n-f-q, spend/expend) equal no praise Allah (hamd; h-m-d, praise/laud).
[16:76] Parable two men one dumb burden (mathal; m-th-l, example) wherever directed no good (salah; s-l-h, good/righteous) equal to justice commander (ya'muru; '-m-r, command) straight path (mustaqim; q-w-m, straight/upright).
[16:77] To Allah unseen heavens earth (ghayb; gh-y-b, unseen/absent) Hour command like eye blink nearer (tarf; t-r-f, blink/glance) competent over all (qadir; q-d-r, able/powerful).
[16:78] Extracted from mothers' wombs unknowing (akhrajakum; kh-r-j, extract/bring out) gave hearing sight hearts (af'idah; f-'-d, hearts/intellect) grateful perhaps (tashkurun; sh-k-r, thank/grateful).
[16:79] See not birds held in sky (musakhkharat; s-kh-r, subjected; see above) none holds except Allah (yumsiku; m-s-k, hold/grasp) signs believers (ayyat; '-y-y, signs/proofs).
[16:80] Made homes rest (sukna; s-k-n, rest/dwell) animal hides tents light travel encampment (qubul; q-b-l, tent/accept) wool fur hair goods enjoyment time (mata'; m-t-'; goods/enjoy).
• Completion of Favors and Call to Submission
[16:81] Made shades from creation (zill; z-l-l, shades; see above) mountains shelters garments protect heat battle (junna; j-n-n, shield/protect) completes favors submit (tamimu; t-m-m, complete/perfect).
[16:82] If turn away your duty clear conveyance (tabligh; b-l-gh, convey/reach) mubin; b-y-n, clear responsibility limited (baligh; b-l-gh, notification).
[16:83] Recognize favor then deny (ya'rifun; '-r-f, know/recognize) most disbelievers (kafirun; k-f-r, disbelieve; see above) ingratitude prevalent (ni'ma; n-'-m, favor).
[16:84] Day resurrect witness every nation (shahid; sh-h-d, witness/present) no permission disbelievers nor appeasement (yu'dhanu; '-dh-n, permit/call) **yustatabun; t-w-b, seek favor/repent; Form X.
[16:85] Wrongdoers see punishment no lightening reprieve (zalimu; z-l-m, wrong; see above) unremitting torment (yukhaffaf; kh-f-f, lighten/ease; Form II) no delay (yunzarun; n-z-r, defer/look).
[16:86] Associators see partners say our Lord these invoked (shuraka'; sh-r-k, partners) throw back you liars (kadhibin; k-dh-b, liars; see above) denial from idols (alqu; l-q-y, throw/meet).
[16:87] Offer to Allah submission (alqaw; l-q-y, offer/throw) lost inventions (yaftaru; f-r-y, invent; see above) fabrications vanish (salam; s-l-m, submission).
[16:88] Disbelieved averted way increase punishment (zidnahum; z-y-d, increase/add) for corruption caused ('adhab; '-dh-b, punishment) multiplied penalty (fasad; f-s-d, corrupt/spoil).
[16:89] Day resurrect witness every nation from selves (shahid; sh-h-d, witness) bring you witness over them (jina; j-'-y, bring/come) Book clarification all things (kitab; k-t-b, book/write).
[16:90] Allah orders justice goodness giving kin (ya'muru; '-m-r, order; see above) forbids immorality evil oppression (fahsah; f-h-sh, indecent/immoral) admonishes remembrance (ya'idukum; w-'-z, admonish/preach).
• Covenant Fidelity and Moral Directives
[16:91] Fulfill covenant of Allah taken (awfu; w-f-y, fulfill/complete) break not oaths confirmed (ayamana; y-m-n, oaths/right) Allah witness over you (shahid; sh-h-d, guarantor).
[16:92] Be not like untwister of thread (fatlat; f-t-l, twist/spin) strong then deceit (ankath; n-k-th, break/untwist) because nation more numerous (ummah; '-m-m, nation/community).
[16:93] If Allah willed one nation (law shaa; sh-y-'; if willed) misleads guides whom wills (yudlilu; d-l-l, mislead) questioned deeds (tusa'lun; s-'-l, ask/question).
[16:94] Take not oaths deceit (gharuran; gh-r-r, deceit/delude) lest foot slip firm (zalla; z-l-l, slip/err) taste evil averted way (dhuq; dh-w-q, taste/experience).
[16:95] Exchange not covenant small price (thaman; th-m-n, price/value) what with Allah better (khayr; kh-y-r, better/good) if knowing (ta'lamun; '-l-m, know).
[16:96] Your possessions end Allah's lasting (yafna; f-n-y, perish/end) reward patient best deeds (asabirin; s-b-r, patient) according excellence (husn; h-s-n, best/beauty).
[16:97] Righteous male female believer (amil; '-m-l, do/righteous) live good life (hayah; h-y-y, life/live) reward best actions (tayyibah; t-y-b, good/pure).
[16:98] Recite Quran seek refuge Allah from Satan (ista'idh; '-w-dh, seek refuge; Form X) expelled one (rajim; r-j-m, stoned/expel) protection invoked (shaytan; sh-t-n, satan/adversary).
[16:99] No authority over believers reliant (sultan; s-l-t, authority/power) on Lord (tawakkalu; w-k-l, rely; see above) faith shields (yu'minun; '-m-n, believe).
[16:100] Authority over allies associators (awliya'; w-l-y, allies; see above) through him associate (mushrikun; sh-r-k, associators) influence limited (yushrikun; sh-r-k, associate).
• Abrogation, Revelation Integrity, and Consequences of Apostasy
[16:101] Substitute verse for verse (baddalna; b-d-l, substitute/change; Form II) Allah knows best descends (yunazzilu; n-z-l, descend) say inventor most unknowing (muftarin; f-r-y, inventor/false).
[16:102] Say Holy Spirit brought from Lord truth (ruh al-qudus; r-w-h/q-d-s, holy spirit/pure) firm believers guidance glad tidings submitters (muslimin; s-l-m, submitters) revelation divine (bashir; b-sh-r, glad tidings).
[16:103] Know they say human teaches (yu'allimuhu; '-l-m, teach; Form II) tongue referred foreign (a'jami; '-j-m, foreign/non-Arab) this clear Arabic (arabiy; '-r-b, Arabic/expressive).
[16:104] Disbelieve verses Allah guides not (ayyat; '-y-y, verses/signs) painful punishment ('adhab; '-dh-b, torment; see above) denial costly (alim; '-l-m, painful).
[16:105] Invent falsehood disbelievers verses (yaftari; f-r-y, fabricate; see above) they liars (kadhibun; k-dh-b, liars) deception self-inflicted (ayyat; '-y-y, signs).
[16:106] Disbelieves after belief except forced heart secure (kafara; k-f-r, disbelieve) open breast disbelief wrath (sharahu; sh-r-h, open/expand) great punishment ('azim; '-z-m, great/mighty).
[16:107] Preferred worldly over Hereafter (istahabbu; h-b-b, prefer/love; Form X) Allah guides not disbelievers (kafirin; k-f-r, disbelievers) choice consequences (hayah dunya; h-y-y/d-n-w, worldly life/low).
[16:108] Sealed hearts hearing sight (khatama; kh-t-m, seal/close) heedless indeed (ghafilun; gh-f-l, heedless/neglect) spiritual blindness (sam'; s-m-'; hearing).
[16:109] Doubtless losers Hereafter (khasirun; kh-s-r, lose/damage) ultimate defeat (akhirah; '-kh-r, hereafter; see above) no question (jarama; j-r-m, certainly).
[16:110] Lord to emigrants after trials fought patient (hajaru; h-j-r, emigrate) forgiving merciful (ghafur; gh-f-r, forgiving) after perseverance (sabaru; s-b-r, patient).
• Day of Reckoning and Dietary Laws
[16:111] Day every soul argues self (tuji; j-w-'; argue/dispute; Form III) compensated fully no wrong (tuwaffa; w-f-y, compensate/full) justice absolute (yuzlamun; z-l-m, wronged).
[16:112] Parable secure town provision abundant (mathal; m-th-l, parable) denied favors tasted hunger fear (ju'; j-w-', hunger/starve) envelopment penalty (libas; l-b-s, garment/cover).
[16:113] Came messenger from them denied (ja'ahum; j-'-y, come/bring) seized punishment wrongdoers ('akhadha; '-kh-dh, seize) denial overtakes (zalimun; z-l-m, wrongdoers).
[16:114] Eat lawful good provided (halal; h-l-l, lawful/permit) grateful if worship Him (tayyib; t-y-b, good; see above) provision thanks (shakiru; sh-k-r, grateful).
[16:115] Forbade dead blood swine dedicated other (harrama; h-r-m, forbid) forced no sin forgiving merciful (mudtarr; d-r-r, forced/necessity) transgression none (baghin; b-gh-y, transgress/seek).
[16:116] Say not tongues lie this lawful unlawful (kadhib; k-dh-b, lie) invent against Allah (yaftari; f-r-y, invent) success not (yuflihun; f-l-h, succeed/prosper).
[16:117] Brief enjoyment painful punishment (mata'; m-t-'; enjoyment) temporal fleeting (alim; '-l-m, painful) eternal awaits ('adhab; '-dh-b, punishment).
[16:118] To Jews prohibited as related before (harramna; h-r-m, prohibited; see above) wronged not self-wronged (zalamna; z-l-m, wrong) restrictions self-imposed (anfusahum; n-f-s, selves).
[16:119] Lord to ignorant wrongdoers then repent reform (jahalah; j-h-l, ignorance) forgiving merciful thereafter (tawbah; t-w-b, repent) mercy post-repentance (aslahu; s-l-h, reform/righteous).
[16:120] Abraham comprehensive leader (ummah; '-m-m, leader/model) obedient to Allah true (qanit; q-n-t, obedient/devout) not associator (mushrikin; sh-r-k, associator).
• Abrahamic Model and Prophetic Invitation
[16:121] Grateful His favors (shakir; sh-k-r, grateful; see above) chose guided straight path (ijtabahu; j-b-y, choose/select; Form VIII) exemplar followed (sirat; s-r-t, path/way).
[16:122] Gave good in world (atina; '-t-y, give/come) Hereafter among righteous (salihin; s-l-h, righteous) eternal honor (akhirah; '-kh-r, hereafter).
[16:123] Revealed follow Abraham's creed (millah; m-l-l, creed/way) true not associators (hanif; h-n-f, incline/true) monotheistic inheritance (mushrikin; sh-r-k, polytheists).
[16:124] Sabbath appointed for differers (sabt; s-b-t, sabbath/rest) Lord judges Resurrection differences (yahkumu; h-k-m, judge/rule) disputes resolved (yahtalifun; kh-l-f, differ).
[16:125] Invite Lord way wisdom good instruction (ud'u; d-'-w, invite/call) argue best manner (jadil; j-d-l, argue/dispute) Lord knows strayers guided (dall; d-l-l, stray).
[16:126] Punish equivalent harmed ('aqabtum; '-q-b, punish/follow) patient better (sabartum; s-b-r, patient) forbearance superior (khayr; kh-y-r, better).
[16:127] Be patient through Allah (isbir; s-b-r, patient; see above) grieve not distress plots (tahzan; h-z-n, grieve/sad) endurance divine (dayq; d-y-q, distress/narrow).
[16:128] Allah with God-fearing doers of good (muttaqin; w-q-y, God-fearing; see above) companionship blessed (muhsinin; h-s-n, doers of good) righteous alliance (ma'a; m-'-', with/together).
Surah An-Nahl • The Bee Arabic Text (Hafs ’an ’Asim) Bismillahir Rahmanir Rahim
The Imminence of Divine Decree & The Spirit of Revelation
[16:1] The command of Allah has come (ata; ’-t-y, arrived/actualized) so do not seek to hasten it (tasta’jiluhu; ’-j-l, rush/precipitate; Form X request) Glory be to Him and Exalted is He (ta’ala; ’-l-w, highness/transcendence; Form VI) above what they associate with Him (yushrikun; sh-r-k, partnership/polytheism; Form IV).
[16:2] He sends down the angels (yunazzilu; n-z-l, gradual descent; Form II) with the Spirit (ar-ruh; r-w-h, breath/vitality/revelation) by His command (amrihi; ’-m-r, decree/authority) upon whom He wills of His servants (’ibadihi; ’-b-d, slave/worshiper) saying: "Warn that there is no deity except Me (andhiru; n-dh-r, caution/alarm; Form IV) so fear Me" (fattaqun; w-q-y, guard/shield/piety; Form VIII).
Cosmic Order & The Creation of Sentient Life
[16:3] He created the heavens and the earth (khalaqa; kh-l-q, measure/mold) in truth (bil-haqq; h-q-q, reality/justice/purpose) Exalted is He above whatever they associate (ta’ala; see above).
[16:4] He created man (al-insan; ’-n-s, human/sociable) from a sperm-drop (nutfah; n-t-f, dribble/fluid) then behold, he is a clear adversary (khasim; kh-s-m, disputant/contentious; fa’il form) manifest (mubin; b-y-n, distinct/evident; Form IV).
[16:5] And the grazing livestock (al-an’am; n-’-m, cattle/softness) He has created them for you (khalaqaha; see above) in them is warmth (dif’; d-f-’, heat/clothing) and benefits (manafi’; n-f-’, utility/profit) and from them you eat (ta’kulun; ’-k-l, consume).
[16:6] And for you in them is beauty (jamal; j-m-l, grace/elegance) when you bring them home (turihun; r-w-h, rest/evening return; Form IV) and when you drive them to pasture (tasrahun; s-r-h, graze/release free).
[16:7] And they carry your burdens (athqalakum; th-q-l, heavy loads/weights) to a land you could not have reached (balighi; b-l-gh, attain/reach) except with difficulty of the souls (bishiqq; sh-q-q, split/hardship/toil) Indeed, your Lord is Kind (ra’uf; r-’-f, pity/gentleness) Merciful (rahim; r-h-m, covenantal mercy).
[16:8] And [He created] horses, mules, and donkeys (al-khayl wa al-bighal; kh-y-l / b-gh-l, equines) for you to ride them and as adornment (zinah; z-y-n, decoration/splendor) and He creates that which you do not know (yakhluqu; see above).
Divine Direction vs. Deviant Paths
[16:9] And upon Allah is the direction of the way (qasd as-sabil; q-s-d, intent/middle path) and among them are deviating paths (ja’ir; j-w-r, injustice/straying) and if He willed, He would have guided you all (lahadayakum; h-d-y, guidance/lead). It is He who sends down from the sky (anzala; n-z-l, descent; Form IV) water (ma’; m-w-h, fluid/life-source) for you from it is drink (sharab; sh-r-b, beverage) and from it is foliage (shajar; sh-j-r, trees/bushes) in which you pasture [animals] (tusimun; s-w-m, mark/graze; Form IV). He causes to grow for you thereby (yunbitu; n-b-t, sprout/germinate; Form IV) the crops (az-zar’; z-r’, seed/sowing) and olives and date palms and grapes (an-nakhil; n-kh-l, palm tree) and of all fruits (thamarat; th-m-r, produce/yield) Indeed in that is a sign (ayah; ’-y-y, mark/evidence) for a people who reflect (yatafakkarun; f-k-r, cogitate/ponder; Form V).
Subjugation of Celestial & Earthly Phenomena
And He has subjected for you (sakhkhara; s-kh-r, compel/subdue; Form II) the night and the day (al-layl wa an-nahar; l-y-l / n-h-r, cycles of time) and the sun and the moon (ash-shams; sh-m-s, sun) and the stars are subjected by His command (musakhkharat; s-kh-r, subservient passive participle) Indeed in that are signs for a people who reason (ya’qilun; ’-q-l, intellect/bind/restrain). And whatever He multiplied for you (dhara’a; dh-r-’, sow/scatter/create) in the earth of varying colors (mukhtalifan alwanuhu; kh-l-f, differ/diverse) Indeed in that is a sign for a people who remember (yadhakkarun; dh-k-r, recall/admonition; Form V). And it is He who subjected the sea (al-bahr; b-h-r, vast water/ocean) that you may eat from it tender meat (lahman tariyyan; l-h-m, flesh / t-r-w, fresh/moist) and extract from it ornaments (hilyah; h-l-y, jewelry/adornment) which you wear (talbasunaha; l-b-s, clothe/cover) and you see the ships (al-fulk; f-l-k, ark/vessel) plowing through it (mawakhir; m-kh-r, cleave/plow water) that you may seek of His bounty (fadlihi; f-d-l, surplus/grace) and that you may be grateful (tashkurun; sh-k-r, thankfulness/acknowledgment).
Stabilizing the Earth & Guidance by Stars
And He cast into the earth (alqa; l-q-y, throw/place; Form IV) firm mountains (rawasiya; r-s-w, anchor/stabilizer) lest it shift with you (tamida; m-y-d, sway/shake) and rivers and roads (subulan; s-b-l, path/way) that you may be guided (tahtadun; h-d-y, find direction; Form VIII). And landmarks (’alamat; ’-l-m, sign/badge/mark) and by the star (bi an-najm; n-j-m, celestial body/herb) they are guided (yahtadun; see above). Then is He who creates (yakhluqu; kh-l-q, see above) like one who does not create? (la yakhluqu; negation of act) Will you not then be reminded? (tadhakkarun; see above). And if you should count (ta’uddu; ’-d-d, enumerate/calculate) the favor of Allah (ni’mat; n-’-m, blessing/benefit) you could not enumerate it (tuhsuha; h-s-y, compute/record completely; Form IV) Indeed, Allah is Forgiving (ghafur; gh-f-r, cover/protect) Merciful (rahim; see above).
Divine Omniscience vs. The Impotence of Idols
And Allah knows what you conceal (tusirrun; s-r-r, secret/inner thought; Form IV) and what you declare (tu’linun; ’-l-n, publicize/manifest; Form IV). And those they invoke (yad’una; d-’-w, call/pray) other than Allah create nothing (la yakhluquna; kh-l-q, shape/form) and they [themselves] are created (yukhlaqun; passive voice). Dead (amwat; m-w-t, lifeless) not alive (ahya’; h-y-y, living/vital) and they do not perceive (yash’urun; sh-’-r, sense/awareness/poetry) when they will be resurrected (yub’athun; b-’-th, send forth/raise). Your God is One God (ilah wahid; ’-l-h / w-h-d, single divinity) but those who do not believe in the Hereafter (al-akhirah; ’-kh-r, end/ultimate) their hearts are in denial (munkirah; n-k-r, refuse/disown; active participle) and they are arrogant (mustakbirun; k-b-r, pride/self-magnify; Form X). Undoubtedly (la jarama; j-r-m, no crime/inevitable truth) that Allah knows what they conceal (yusirrun; see above) and what they declare (yu’linun; see above) Indeed, He does not like the arrogant (al-mustakbirin; k-b-r, haughty ones).
The Psychology of Denial & The Burden of Sin
And when it is said to them (qila; q-w-l, speak; passive) "What has your Lord sent down?" (anzala; n-z-l, reveal/descent) they say "Legends of the former peoples" (asatir; s-t-r, lines/fables/inscriptions). That they may bear their burdens (awzarahum; w-z-r, heavy load/sin/vizier) complete (kamilatan; k-m-l, whole/perfect) on the Day of Resurrection (yawm al-qiyamah; q-w-m, standing/rising) and [some] of the burdens of those whom they mislead (yudillunahum; d-l-l, stray/lose way; Form IV) without knowledge (bighayri ‘ilm; ‘-l-m, cognition/data) Unquestionably, evil is what they bear (yazirun; w-z-r, carry load). Those before them plotted (makara; m-k-r, scheme/deception) so Allah came at their building (bunyanahum; b-n-y, structure/edifice) from the foundations (al-qawa’id; q-’-d, base/sit/pillars) so the roof fell upon them (al-saqf; s-q-f, ceiling/canopy) from above them and the punishment came to them (al-‘adhab; ‘-dh-b, torment/sweet water becoming bitter) from where they did not perceive (yash’urun; see above). Then on the Day of Resurrection He will disgrace them (yukhzihim; kh-z-y, shame/abasement; Form IV) and say "Where are My partners (shuraka’i; sh-r-k, associates) for whom you used to oppose [the believers]?" (tushaqquna; sh-q-q, split/schism/hostility; Form III) Those who were given knowledge will say (utu al-‘ilm; passive 'given') "Indeed, the disgrace this Day (al-khizya; see above) and evil (as-su’; s-w-’, harm/wretchedness) are upon the disbelievers." (al-kafirin; k-f-r, cover truth/ingrate).
The Contrast of Death: The Wrongdoers vs. The Pure
Those whom the angels take in death (tatawaffahum; w-f-y, fulfill/seize fully; Form V) while they are wronging themselves (zalimi anfusihim; z-l-m, oppress/displace right) Then they will offer submission (alqa as-salam; s-l-m, peace/surrender) "We were not doing any evil" (su’; see above) "Nay, indeed Allah is Knowing of what you used to do." (alim; ‘-l-m, omniscient). So enter the gates of Hell (abwab jahannam; b-w-b, doors / j-h-m, deep pit/frowning) abiding eternally therein (khalidin; kh-l-d, everlasting) and wretched is the residence (mathwa; th-w-y, abode/lodging) of the arrogant (al-mutakabbirin; k-b-r, see above). And it will be said to those who feared Allah (attaqaw; w-q-y, piety/shield; Form VIII) "What has your Lord sent down?" (anzala; see above) They will say "Good" (khayran; kh-y-r, excellence/bounty) For those who do good in this world is good (ahsanou / hasanah; h-s-n, beauty/virtue) and the home of the Hereafter is better (dar al-akhirah; d-w-r, abode/cycle) and excellent indeed is the home of the righteous (al-muttaqin; w-q-y, the guarded ones). Gardens of Perpetual Residence (jannatu ‘adn; ‘-d-n, Eden/settle/stay) which they will enter (yadkhulunaha; d-kh-l, ingress) flowing beneath them rivers (al-anhar; n-h-r, stream/daylight) They will have therein whatever they wish (yasha’un; sh-y-’, will/desire) Thus does Allah reward the righteous (yajzi; j-z-y, recompense). Those whom the angels take in death (tatawaffahum; see above) while they are pure (tayyibin; t-y-b, wholesome/good/fragrant) saying "Peace be upon you" (salamun ‘alaykum; s-l-m, safety/salutation) "Enter Paradise for what you used to do." (adkhulu al-jannah; see above).
The Inevitability of Judgment & The Prophetic Mission
Do they wait for anything except (yanzurun; n-z-r, await/look) that the angels should come to them (ta’tiyahum; ’-t-y, arrive) or there comes the command of your Lord? (amru rabbika; ’-m-r, decree) Thus did those before them (fa’ala; f-’-l, act/do) And Allah wronged them not (zalamahum; see above) but they were wronging themselves. So the evil consequences struck them (fa-asabahum sayyi’at; s-w-b, hit mark / s-w-’, evils) of what they did (‘amilu; ‘-m-l, work/action) and they were enveloped (haqa; h-y-q, surround/enclose) by what they used to ridicule (yastahzi’un; h-z-’, mock/deride; Form X). And those who associated others [with Allah] said (ashraku; sh-r-k, polytheism) "If Allah had willed (sha’a; see above) we would not have worshipped besides Him any thing (‘abadna; ‘-b-d, serve/worship) neither we nor our fathers nor would we have forbidden (harramna; h-r-m, taboo/sanctify; Form II) besides Him any thing" Thus did those before them (fa’ala; see above) So is there upon the messengers (ar-rusul; r-s-l, emissaries) except clear notification? (al-balagh al-mubin; b-l-gh, reach/convey / b-y-n, manifest). And We certainly raised in every nation (ba’athna / ummah; b-’-th, resurrect/send / ’-m-m, mother/community) a messenger (rasulan; see above) [saying] "Worship Allah and avoid the Taghut" (ijtanibu at-taghut; j-n-b, side/avoid / t-gh-y, tyrant/idol/excess) And among them were those whom Allah guided (hada; h-d-y, lead) and among them were those upon whom error was justly due (haqqat; h-q-q, become true/inevitable) So proceed through the earth (siru; s-y-r, travel/move) and observe how was the end (’aqibah; ’-q-b, heel/outcome) of the deniers (al-mukadhdhibin; k-dh-b, liars/rejectors; Form II).
The Certainty of Resurrection & Divine Will
If you desire eagerly (tahris; h-r-s, covet/strive greedily) for their guidance (hudahum; see above) then indeed Allah does not guide (la yahdi; active voice) those He sends astray (yudillu; d-l-l, misguide; Form IV) and they will have no helpers (nasirin; n-s-r, aid/victory). And they swore by Allah (aqsamu; q-s-m, oath/partition; Form IV) their strongest oaths (jahda aymanihim; j-h-d, struggle/limit / y-m-n, right hand/oath) "Allah will not resurrect one who dies" (la yab’athu; see above) Yes [it is] a promise upon Him (wa’dan; w-’-d, promise) in truth (haqqan; see above) but most of the people do not know (ya’lamun; ‘-l-m, know). That He may make clear to them (liyubayyina; b-y-n, clarify/distinguish; Form II) that wherein they differ (yakhtalifun; kh-l-f, disagree/vary; Form VIII) and that those who disbelieved may know (liya’lama; see above) that they were liars (kadhibin; k-dh-b, untruthful). Our word to a thing (qawluna; q-w-l, speech) when We intend it (aradnahu; r-w-d, want/will; Form IV) is only that We say to it "Be" (kun; k-w-n, exist/imperative) and it is (fayakun; k-w-n, becomes/manifests).
The Emigrants & The Preservation of Revelation
And those who emigrated for Allah (hajaru; h-j-r, abandon/migrate; Form III) after they were wronged (zulimu; z-l-m, oppress/displace; passive) We will surely settle them (lanubawwi’annahum; b-w-’, settle/abode; Form II emphatic) in this world (ad-dunya; d-n-w, near/low) in a good state (hasanatan; h-s-n, excellence/beauty) and the reward of the Hereafter is greater (akbar; k-b-r, supreme/larger) if they only knew (ya’lamun; ‘-l-m, cognition). Those who were patient (sabaru; s-b-r, endure/bind/restrain) and upon their Lord they rely (yatawakkalun; w-k-l, entrust/depend; Form V). And We sent not before you (arsalna; r-s-l, dispatch; Form IV) except men (rijalan; r-j-l, foot/manliness) to whom We revealed (nuhi; w-h-y, inspire/signal; Form IV) So ask the people of the Remembrance (ahl adh-dhikr; dh-k-r, recall/mention/scripture) if you do not know. [We sent them] with clear proofs (bil-bayyinat; b-y-n, evidence/manifest) and written ordinances (az-zubur; z-b-r, pieces/scriptures/psalms) and We sent down to you the Remembrance (adh-dhikr; see above) that you may clarify to the people (litubayyina; b-y-n, distinguish/explain; Form II) what was sent down to them (nuzzila; n-z-l, descent; passive Form II) and that they might reflect (yatafakkarun; f-k-r, contemplate; Form V).
Divine Stratagems & The Submission of Shadows
Then do they feel secure (afamina; ’-m-n, safety/trust) those who plotted evil deeds (makaru as-sayyi’at; m-k-r, scheme / s-w-’, harm) that Allah will not cause the earth to swallow them (yakhsifa; kh-s-f, eclipse/sink/swallow) or that the punishment will come to them (ya’tiyahum; ’-t-y, arrive) from where they do not perceive? (yash’urun; sh-’-r, sense/know subtly). Or that He would seize them (ya’khudhahum; ’-kh-dh, take/grasp) in their overturning (taqallubihim; q-l-b, turn/fluctuate/travel; Form V) so they would not be able to cause failure [to Allah]? (mu’jizin; ’-j-z, incapacitate/weaken; Form IV). Or that He would seize them (ya’khudhahum; see above) upon gradual wasting? (takhawwuf; kh-w-f, fear/diminution/edge; Form V) Indeed, your Lord is Kind (ra’uf; r-’-f, gentle pity) Merciful (rahim; r-h-m, womb-like mercy). Have they not looked (yaraw; r-’-y, see/vision) at what Allah has created (khalaqa; kh-l-q, mold/form) of a thing (shay’; sh-y-’, entity/object) its shadows incline (yatafayya’u zilaluhu; f-y-’, return/shade; Form V / z-l-l, shade/protection) to the right and the left (al-yamin wa ash-shama’il; y-m-n, oath/right hand / sh-m-l, north/left/comprehend) prostrating to Allah (sujjadan; s-j-d, humble submission) while they are humble? (dakhirun; d-kh-r, subservient/small). And to Allah prostrates (yasjudu; s-j-d, bow down) whatever is in the heavens (samawat; s-m-w, height/sky) and whatever is on the earth of creature (dabbah; d-b-b, tread/crawl/beast) and the angels (al-mala’ikah; m-l-k, messenger/control) and they are not arrogant (yastakbirun; k-b-r, pride; Form X). They fear their Lord (yakhafuna; kh-w-f, dread/awe) from above them (fawqihim; f-w-q, superior/over) and they do what they are commanded (yu’marun; ’-m-r, order/decree; passive).
The Oneness of Providence & The Distress of Idolaters
And Allah said (qala; q-w-l, speak) "Do not take two gods (ilahayn ithnayn; ’-l-h, deity / th-n-y, fold/second) He is only One God (ilah wahid; w-h-d, unique/single) so Me alone fear" (farhabun; r-h-b, terror/reverence/monastic dread). And to Him belongs whatever is in the heavens and the earth (ma fi...; ownership) and to Him is the religion (ad-din; d-y-n, debt/judgment/way) constantly (wasiban; w-s-b, perpetual/binding/fatigue) Then is it other than Allah that you fear? (tattaqun; w-q-y, shield/piety). And whatever you have of blessing (ni’mah; n-’-m, favor/softness) is from Allah (famin Allah; source) then when adversity touches you (massakum ad-durr; m-s-s, touch/feeling / d-r-r, harm/distress) then to Him you cry for help (taj’arun; j-’-r, bellow/low/plead loudly). Then when He removes the adversity (kashafa; k-sh-f, uncover/expose) from you (‘ankum; separation) behold! a group of you (fariq; f-r-q, sect/division) associates partners with their Lord (yushrikun; sh-r-k, polytheism). So they deny what We have given them (liyakfuru; k-f-r, cover/ingratitude) Then enjoy yourselves (fatamatta’u; m-t-’, utilization/pleasure; Form V) for soon you will know (sa-ta’lamun; ‘-l-m, knowledge/realization).
The Absurdity of Pagan Customs
And they assign to what they do not know (yaj’aluna; j-’-l, make/appoint) a portion (nasiban; n-s-b, share/lot) of what We have provided them (razaqnahum; r-z-q, sustenance/bestowal) By Allah, you will surely be questioned (latus’alunna; s-’-l, ask/interrogate; emphatic passive) about what you used to invent (taftarun; f-r-y, fabricate/split/slander; Form VIII). And they assign to Allah daughters (al-banat; b-n-y, sons/building) Glory be to Him (subhanahu; s-b-h, float/praise) and for themselves what they desire (yashtahun; sh-h-w, appetite/craving; Form VIII). And when one of them is given good tidings (bushshira; b-sh-r, news/skin/peel; passive Form II) of the female (bil-untha; ’-n-th, feminine/soft) his face becomes dark (zalla wajhuhu muswaddan; z-l-l, remain / s-w-d, blackness; Form IX) and he suppresses grief (kazim; k-z-m, hold back/choke/silence). He hides himself from the people (yatawara; w-r-y, conceal/behind; Form V) because of the evil of which he has been informed (su’ ma bushshira; s-w-’, badness) Should he keep it on hunched humiliation (ayumsikuhu ‘ala hun; m-s-k, grasp / h-w-n, disgrace/weakness) or bury it in the dust? (yadussuhu; d-s-s, insert/bury/intrigue) Unquestionably, evil is what they judge (yahkumun; h-k-m, ruling/verdict). For those who do not believe in the Hereafter (al-akhirah; see above) is the description of evil (mathal as-saw’; m-th-l, similitude/example) and to Allah belongs the description of the highest (al-mathal al-a’la; ‘-l-w, supreme/transcendent) and He is the Exalted in Might (al-‘aziz; ‘-z-z, power/rarity) the Wise (al-hakim; h-k-m, wisdom/judgment).
Divine Respite & The Psychology of Denial
And if Allah were to seize the people (yu’akhidhu; ’-kh-dh, take/blame/censure; Form III) for their wrongdoing (bizulmihim; z-l-m, oppression/darkness) He would not have left upon it (taraka; t-r-k, abandon/leave) any crawling creature (dabbah; d-b-b, tread/beast) but He defers them (yu’akhkhiruhum; ’-kh-r, delay/postpone; Form II) to a specified term (ajal musamma; ’-j-l, deadline / s-m-w, named/fixed). And they assign to Allah (yaj’aluna; j-’-l, make/appoint) what they dislike (yakrahun; k-r-h, detest/abhor) and their tongues describe (tasifu alsinatuhum; w-s-f, attribute/depict / l-s-n, language/tongue) the lie (al-kadhib; k-dh-b, untruth) that for them is the best (al-husna; h-s-n, ultimate good/paradise) No doubt (la jarama; j-r-m, inevitable fact) that for them is the Fire (an-nar; n-w-r, light/fire) and that they will be abandoned (mufratun; f-r-t, excess/hasten/neglected). By Allah, We certainly sent [messengers] (arsalna; r-s-l, dispatch; Form IV) to nations before you (umam; ’-m-m, communities) but Satan beautified for them (zayyana; z-y-n, adorn/decorate; Form II) their deeds (a’malahum; ‘-m-l, actions/labors) so he is their ally today (waliyyuhum; w-l-y, protector/friend) and for them is a painful punishment (‘adhab; ‘-dh-b, torment). And We did not send down the Book to you (anzalna; n-z-l, descent/revelation) except that you may clarify to them (litubayyina; b-y-n, distinguish/explain; Form II) that wherein they differ (ikhtalafu; kh-l-f, vary/disagree; Form VIII) and as guidance and mercy (rahmah; r-h-m, womb/compassion) for a people who believe (yu’minun; ’-m-n, security/faith; Form IV).
Biological Miracles: Water, Milk, & The Bee
And Allah sent down from the sky water (ma’; m-w-h, fluid) and revived thereby the earth (fa-ahya; h-y-y, give life; Form IV) after its death (mawtiha; m-w-t, lifelessness) Indeed in that is a sign for a people who listen (yasma’un; s-m-’, hear/obey). And indeed, for you in the grazing livestock (al-an’am; n-’-m, cattle) is a lesson (‘ibrah; ‘-b-r, crossing/warning/example) We give you drink (nusqikum; s-q-y, water/irrigate; Form IV) from what is in their bellies (butunihi; b-t-n, interior/stomach) from between excretion (farth; f-r-th, dung/cud/waste) and blood (dam; d-m-y, blood) pure milk (laban khalisan; l-b-n, milk / kh-l-s, clear/exclusive) palatable to the drinkers (sa’ighan; s-w-gh, swallow easily/flow). And from the fruits of the date palms (thamar; th-m-r, produce) and grapes (al-a’nab; ‘-n-b, vine) you take from it an intoxicant (sakaran; s-k-r, fermented drink/sugar/drunkenness) and good provision (rizqan hasanan; r-z-q, sustenance / h-s-n, beauty) Indeed in that is a sign for a people who reason (ya’qilun; ’-q-l, intellect/bind). And your Lord inspired the bee (awha ila an-nahl; w-h-y, reveal/signal/inspire / n-h-l, bee/gift) "Take from the mountains houses" (ittakhidhi buyutan; ’-kh-dh, adopt; Form VIII / b-y-t, shelter) and from the trees and from what they erect (ya’rishun; ‘-r-sh, trellis/build/throne). Then eat from all the fruits (kuli; ’-k-l, consume) and follow the ways of your Lord (usluki subula; s-l-k, insert/travel / s-b-l, path) made easy (dhululan; dh-l-l, submissive/tamed) There emerges from their bellies (yakhruju min butuniha; kh-r-j, exit) a drink, varying in its colors (sharab mukhtalifun alwanuhu; kh-l-f, differ / l-w-n, color) in which is healing for the people (shifa’; sh-f-y, cure/remedy) Indeed in that is a sign for a people who reflect (yatafakkarun; f-k-r, ponder; Form V).
The Cycle of Life & Social Disparity
And Allah created you (khalaqakum; kh-l-q, mold/measure) then He takes you in death (yatawaffakum; w-f-y, fulfill/seize; Form V) and among you is he who is reversed (yuraddu; r-d-d, return/reject; passive) to the most abject age (ardhal al-‘umur; r-dh-l, vile/low / ‘-m-r, life-span) so that he knows not (likayla ya’lama; ‘-l-m, cognition) after knowledge a thing (ba’da ‘ilm shay’an; loss of memory) Indeed Allah is All-Knowing (‘alim; omniscient) Competent (qadir; q-d-r, powerful/decree). And Allah has favored some of you (faddala; f-d-l, surplus/preference; Form II) over others in provision (ar-rizq; see above) But those who were favored would not hand over (biraddi; r-d-d, return/render) their provision to those whom their right hands possess (malakat aymanuhum; m-l-k, own / y-m-n, right hand/oath) so they are therein equal (sawa’; s-w-y, level/same) Is it then the favor of Allah they reject? (yajhadun; j-h-d, deny/fight against). And Allah has made for you from yourselves mates (azwajan; z-w-j, pair/spouse) and has made for you from your mates (ja’ala; j-’-l, appoint/create) sons and grandchildren (banin wa hafadah; b-n-y, build/son / h-f-d, service/hasten/grandson) and has provided for you from the good things (at-tayyibat; t-y-b, wholesome/pure) Then in falsehood do they believe (bi al-batil; b-t-l, void/vanity) and in the favor of Allah they disbelieve? (yakfurun; k-f-r, cover/ingrate).
The Impotence of Idols vs. The Parable of Freedom
And they worship besides Allah (ya’buduna; ‘-b-d, serve) that which does not possess for them (la yamliku; m-l-k, control/king) provision from the heavens and the earth at all (rizqan; see above) and they are not capable (la yastati’un; t-w-’, obey/ability; Form X). So do not strike for Allah similitudes (la tadribu amthal; d-r-b, strike/coin / m-th-l, parable) Indeed, Allah knows and you do not know (la ta’lamun; negation of knowledge). Allah presents an example: (daraba mathalan; see above) a slave (‘abdan; ‘-b-d, servant) owned (mamlukan; m-l-k, possessed; passive participle) having no power over anything (la yaqdiru; q-d-r, ability) and one whom We provided from Us (razaqnahu; r-z-q, sustenance) a good provision (rizqan hasanan; h-s-n, beauty) so he spends from it (yunfiqu; n-f-q, spend/tunnel; Form IV) secretly and publicly (sirran wa jahran; s-r-r, hidden / j-h-r, open/loud) Are they equal? (hal yastawun; s-w-y, level; Form VIII) Praise be to Allah (al-hamdu lillah; h-m-d, laudation) But most of them do not know. And Allah presents an example: (mathalan; see above) two men (rajulayn; r-j-l, man/leg) one of them dumb (abkam; b-k-m, mute/speechless) he has no power over anything (la yaqdiru; see above) and he is a burden (kall; k-l-l, fatigue/heavy load) upon his master (mawlahu; w-l-y, guardian/patron) Wherever he directs him (aynama yuwajjihhu; w-j-h, face/direction; Form II) he brings no good (la ya’ti bikhayr; kh-y-r, benefit) Is he equal to one who commands justice (ya’muru bil-‘adl; ’-m-r, order / ‘-d-l, balance/justice) and he is on a straight path? (sirat mustaqim; s-r-t, way / q-w-m, upright; Form X).
The Approaching Hour & The Provision of Shelter
And to Allah belongs the unseen (ghayb; gh-y-b, absent/hidden/mystery) of the heavens and the earth And the matter of the Hour (amr as-sa’ah; ’-m-r, command / s-w-’, hour/time) is not but as a twinkling of the eye (kalamh al-basar; l-m-h, glance/flash / b-s-r, sight) or it is nearer (aqrab; q-r-b, propinquity/closeness) Indeed, Allah is over all things Competent (qadir; q-d-r, decree/power). And Allah has brought you out (akhrajakum; kh-r-j, exit/eject; Form IV) from the bellies of your mothers (butun ummahatikum; b-t-n, interior / ’-m-m, origin/mother) not knowing a thing (la ta’lamuna; ‘-l-m, cognition) and He made for you hearing (as-sam’; s-m-’, auditory faculty) and vision (al-absar; b-s-r, sight) and hearts (al-af’idah; f-’-d, heart/intellect/burning emotion) that perhaps you would be grateful (tashkurun; sh-k-r, thanks/increase). Do they not see the birds (at-tayr; t-y-r, fly/omen) controlled (musakhkharat; s-kh-r, compelled/subjugated; passive participle) in the atmosphere of the sky? (jaww; j-w-w, cavity/air/mid-air) None holds them (yumsikuhunna; m-s-k, grasp/retain/clutch; Form IV) except Allah Indeed in that are signs for a people who believe (yu’minun; ’-m-n, trust/security). And Allah has made for you from your homes (buyutikum; b-y-t, house/overnight shelter) a place of rest (sakanan; s-k-n, stillness/dwelling/tranquility) and made for you from the skins of the livestock (julud al-an’am; j-l-d, leather/endurance) tents (buyutan; see above) which you find light (tastakhiffunaha; kh-f-f, agility/lightness; Form X) on the day of your travel (yawm za’nikum; z-’-n, departure/journey) and the day of your encampment (iqamatikum; q-w-m, standing/residence; Form IV) and from their wool (aswafiha; s-w-f, fleece) and their fur (awbariha; w-b-r, soft hair/camel hair) and their hair (ash’ariha; sh-’-r, hair/perception) furnishings (athathan; ’-th-th, goods/furniture/abundance) and enjoyment (mata’an; m-t-’, temporary pleasure) for a time (ila hin; h-y-n, season/epoch). And Allah has made for you, from that which He created (khalaqa; kh-l-q, mold) shadows (zilalan; z-l-l, shade/protection) and has made for you from the mountains (al-jibal; j-b-l, mountain/nature) shelters (aknanan; k-n-n, veil/hiding place/cover) and made for you garments (sarabila; s-r-b-l, shirt/armor) which protect you from the heat (taqikum al-harr; w-q-y, shield / h-r-r, heat/freedom) and garments which protect you from your [battle] might (ba’sakum; b-’-s, war/severity/courage) Thus does He complete His favor upon you (yutimmu ni’matahu; t-m-m, perfection / n-’-m, blessing) that you may submit (tuslimun; s-l-m, surrender/peace/Islam; Form IV). But if they turn away (tawallaw; w-l-y, turn back/govern; Form V) then upon you is only (fa-innama ‘alayka; restriction) the clear notification (al-balagh al-mubin; b-l-gh, conveyance/reach / b-y-n, manifest). They recognize the favor of Allah (ya’rifuna; ‘-r-f, gnosis/acquaintance) then they deny it (yunkirunaha; n-k-r, disown/refuse; Form IV) and most of them are the disbelievers (al-kafirun; k-f-r, ingrate/cover truth).
The Witnesses on Judgment Day & The Fate of Traitors
And the Day We raise from every nation a witness (shahidan; sh-h-d, testify/observe) then no permission will be given (la yu’dhanu; ’-dh-n, ear/permit; passive) to those who disbelieved nor will they be asked to appease (yusta’tabun; ‘-t-b, blame/plea for favor; Form X). And when those who wronged see (ra’a; r-’-y, vision) the punishment (al-‘adhab; ‘-dh-b, torment) it will not be lightened for them (yukhaffafu; kh-f-f, light/ease; passive Form II) nor will they be reprieved (yunzarun; n-z-r, wait/respite; passive). And when those who associated others see (ra’a; see above) their partners (shuraka’ahum; sh-r-k, share/associate) they will say "Our Lord, these are our partners whom we used to invoke (nad’u; d-’-w, call/pray) besides You" But they will throw back at them the word (fa-alqaw; l-q-y, cast/meet; Form IV) "Indeed, you are liars" (kadhibun; k-dh-b, falsehood). And they will impart to Allah (alqaw; see above) on that Day submission (as-salam; s-l-m, peace/surrender) and lost from them (dalla; d-l-l, stray/err) is what they used to invent (yaftarun; f-r-y, fabricate/split; Form VIII). Those who disbelieved and averted [others] (saddu; s-d-d, block/turn away) from the way of Allah (sabil; s-b-l, path) We will increase them in punishment (zidnahum ‘adhaban; z-y-d, increase / ‘-dh-b, see above) over the punishment (fawqa al-‘adhab; f-w-q, above) for what they used to cause of corruption (yufsidun; f-s-d, rot/spoil/mischief; Form IV).
The Universal Witness & The Ethics of Covenants
And the Day We raise in every nation a witness (shahidan; see above) over them from themselves (min anfusihim; n-f-s, self/soul) and We bring you [O Muhammad] as a witness (ji’na bika shahidan; j-y-’, come) over these And We sent down to you the Book (nazzalna; n-z-l, gradual descent; Form II) as a clarification for everything (tibyanan; b-y-n, distinct explanation) and guidance and mercy (rahmah; r-h-m, womb/compassion) and good tidings for the Muslims (bushra; b-sh-r, news/joy / s-l-m, submitters). Indeed, Allah commands justice (bil-‘adl; ‘-d-l, balance/equity) and excellence (al-ihsan; h-s-n, beauty/perfection; Form IV) and giving to relatives (ita’i dhi al-qurba; ’-t-y, give / q-r-b, kin/nearness) and forbids immorality (al-fahsha’; f-h-sh, obscene/excess) and bad conduct (al-munkar; n-k-r, denied/unrecognized/repugnant) and oppression (al-baghy; b-gh-y, outrage/encroachment) He admonishes you (ya’izukum; w-’-z, preach/exhort) that perhaps you will be reminded (tadhakkarun; dh-k-r, recall; Form V). And fulfill the covenant of Allah (‘ahd Allah; ‘-h-d, contract/promise) when you have covenanted (‘ahadtum; see above) and do not break the oaths (la tanqudu al-ayman; n-q-d, dismantle/untwist / y-m-n, right hand/oath) after their confirmation (tawkid; w-k-d, strengthen/ratify; Form II) while you have made Allah over you a guarantor (kafilan; k-f-l, sponsor/surety) Indeed Allah knows what you do. And do not be like she who broke (naqadat; see above) her spun thread (ghazlaha; gh-z-l, spinning/yarn) after strength (ba’da quwwatin; q-w-y, power) into untwisted fibers (ankathan; n-k-th, unravel/breach) taking your oaths as deceit (dakhalan; d-kh-l, entrance/corruption/intrigue) between you because a community is more plentiful (arba; r-b-w, increase/usury/growth) than another community Allah only tests you thereby (yablukum; b-l-w, trial/probation) and He will surely clarify to you (layubayyinanna; b-y-n, explain; emphatic Form II) on the Day of Resurrection that over which you used to differ. And if Allah had willed (sha’a; sh-y-’, will) He could have made you one nation (ummah wahidah; ’-m-m, community / w-h-d, one) but He sends astray whom He wills (yudillu; d-l-l, misguide; Form IV) and guides whom He wills (yahdi; h-d-y, lead) and you will surely be questioned (latus’alunna; s-’-l, interrogate; emphatic passive) about what you used to do.
The Sanctity of Oaths & The Permanence of Divine Reward
And do not take your oaths (la tattakhidhu aymanakum; ’-kh-dh, take/adopt / y-m-n, oath/right hand) as deceit between you (dakhalan; d-kh-l, corruption/intrigue/inner flaw) lest a foot should slip (fatazilla qadamun; z-l-l, slide/error / q-d-m, foot/step/precedence) after its stability (ba’da thubutiha; th-b-t, firm/fixed) and you taste evil (tadhuqu as-su’; dh-w-q, taste/experience / s-w-’, harm) for what you averted (bima sadadtum; s-d-d, block/hinder) from the way of Allah (sabil; s-b-l, path). And do not exchange the covenant of Allah (la tashtaru bi’ahd Allah; sh-r-y, buy/sell / ‘-h-d, contract) for a small price (thamanan qalilan; th-m-n, value/price / q-l-l, little) Indeed, what is with Allah (‘inda Allah; presence/possession) is best for you (khayrun; kh-y-r, goodness/better) if you only knew (ta’lamun; ‘-l-m, cognition). Whatever you have will be exhausted (ma ‘indakum yanfadu; n-f-d, run out/deplete) and what is with Allah is remaining (baqin; b-q-y, eternal/remain) And We will surely pay those who were patient (lanajziyanna alladhina sabaru; j-z-y, recompense / s-b-r, endure/bind) their reward (ajrahum; ’-j-r, wage) according to the best of what they used to do (bi-ahsani; h-s-n, excellence/beauty). Whoever does righteousness (‘amila salihan; ‘-m-l, act / s-l-h, rectify/good) whether male or female (min dhakarin aw untha; dh-k-r, male/remember / ’-n-th, female/soft) while he is a believer (mu’min; ’-m-n, security/faith) We will surely cause him to live (lanuhyiyannahu; h-y-y, life/revive; Form IV emphatic) a good life (hayatan tayyibatan; t-y-b, pure/pleasant/wholesome) and We will surely pay them their reward (lanajziyannahum; see above).
Spiritual Protection & The Authority of Revelation
So when you recite the Qur'an (qara’ta; q-r-’, read/gather) seek refuge in Allah (fasta’idh; ‘-w-dh, seek protection; Form X) from Satan (ash-shaytan; sh-t-n, distance/adversary) the outcast (ar-rajim; r-j-m, stoned/cursed/driven away). Indeed, he has no authority (laysa lahu sultan; s-l-t, power/dominion/proof) over those who believe (amanu; ’-m-n, trust) and upon their Lord rely (yatawakkalun; w-k-l, depend/entrust; Form V).
[16:100] His authority is only (innama sultanuhu; restriction) over those who take him as an ally (yatawallawnahu; w-l-y, turn to/befriend; Form V) and those who are with Him [Allah] associators (mushrikun; sh-r-k, partner).
[16:101] And when We substitute a verse (baddalna ayah; b-d-l, change/replace; Form II / ’-y-y, sign/miracle) in place of a verse (makana ayah; m-k-n, place/status) and Allah is most knowing (a’lamu; ‘-l-m, omniscience) of what He sends down (yunazzilu; n-z-l, gradual revelation) they say "You are only a fabricator" (muftarin; f-r-y, invent lie/cut; Form VIII) Nay, most of them do not know.
[16:102] Say, "The Holy Spirit has brought it down" (nazzalahu ruh al-qudus; n-z-l, see above / r-w-h, spirit/breath / q-d-s, purity/holiness) from your Lord in truth (bil-haqq; h-q-q, reality/justice) to make firm those who believe (liyuthabbita; th-b-t, stabilize/strengthen; Form II) and as guidance (hudan; h-d-y, lead) and good tidings for the Muslims (bushra; b-sh-r, joy/news).
Refuting Accusations of Human Authorship
[16:103] And We certainly know (wa laqad na’lamu; ‘-l-m, knowledge) that they say "It is only a human who teaches him" (yu’allimuhu bashar; ‘-l-m, teach / b-sh-r, skin/mortal man) The tongue of the one to whom they refer (lisan alladhi yulhiduna ilayhi; l-s-n, language / l-h-d, deviate/incline/allude; Form IV) is foreign (a’jamiyyun; ‘-j-m, indistinct speech/non-Arab/mute) and this is a clear Arabic tongue (lisan ‘arabiyyun mubin; ‘-r-b, expressive/Arab / b-y-n, manifest).
[16:104] Indeed, those who do not believe in the signs of Allah (ayat; see above) Allah will not guide them (la yahdihim; h-d-y, lead) and for them is a painful punishment (‘adhab alim; ‘-dh-b, torment / ’-l-m, pain).
[16:105] They only fabricate the lie (innama yaftari al-kadhib; f-r-y, see above / k-dh-b, falsehood) who do not believe in the signs of Allah and it is those who are the liars (al-kadhibun; active participle).
Apostasy under Duress vs. Voluntary Denial
[16:106] Whoever disbelieves in Allah (kafara; k-f-r, cover/deny truth) after his belief (iman; ’-m-n, security/faith) except for one who is forced (ukriha; k-r-h, compel/detest; passive Form IV) while his heart is assured (qalbuhu mutma’inn; q-l-b, turn/heart / t-m-n, calm/tranquil) with faith (bil-iman; see above) but one who opens (sharaha; sh-r-h, expand/dissect/unfold) to disbelief his breast (sadran; s-d-r, chest/center) then upon them is wrath (ghadab; gh-d-b, anger/fury) from Allah and for them is a great punishment (‘adhab; ‘-dh-b, torment).
[16:107] That is because they preferred (istahabbu; h-b-b, love/desire; Form X) the worldly life (al-hayat ad-dunya; h-y-y, life / d-n-w, low/near) over the Hereafter (al-akhirah; ’-kh-r, last/ultimate) and that Allah does not guide (la yahdi; h-d-y, lead) the disbelieving people (al-qawm al-kafirin; q-w-m, stand/people).
[16:108] Those are the ones Allah has set a seal (taba’a; t-b-’, stamp/imprint/seal) upon their hearts and their hearing and their vision (absarihim; b-s-r, sight) and those are the heedless (al-ghafilun; gh-f-l, neglect/oblivious).
[16:109] Undoubtedly (la jarama; j-r-m, no crime/indisputable truth) that in the Hereafter they will be the losers (al-khasirun; kh-s-r, perish/diminish/lose capital).
Redemption through Tribulation & The Defense of the Soul
[16:110] Then indeed your Lord, for those who emigrated (hajaru; h-j-r, abandon/migrate; Form III) after they were persecuted (futinu; f-t-n, burn/test/tempt; passive) then strove (jahadu; j-h-d, struggle/exert; Form III) and were patient (sabaru; s-b-r, endure/bind) indeed your Lord after that is Forgiving (ghafur; gh-f-r, cover/protect) Merciful (rahim; r-h-m, womb-mercy).
[16:111] The Day when every soul will come (ta’ti kullu nafs; ’-t-y, arrive / n-f-s, self/breath) arguing for itself (tujadilu; j-d-l, twist/braid/dispute; Form III) and every soul will be paid in full (tuwaffa; w-f-y, fulfill/complete; passive Form II) for what it did (‘amilat; ‘-m-l, work) and they will not be wronged (yuzlamun; z-l-m, oppress/darkness).
The Parable of the Ungrateful City
[16:112] And Allah strikes a similitude: (daraba mathalan; d-r-b, strike/coin / m-th-l, example) a city (qaryah; q-r-y, collect/village) that was secure (aminah; ’-m-n, safe) and content (mutma’innah; t-m-n, at rest/tranquil) its provision coming to it (ya’tiha rizquha; r-z-q, sustenance) abundantly (raghadan; r-gh-d, ease/plenty) from every place (makan; m-k-n, station) But it denied the favors of Allah (fakafarat bi-an’um; k-f-r, ingratitude / n-’-m, blessings) so Allah made it taste (fa-adhaqaha; dh-w-q, taste/experience; Form IV) the garment of hunger (libas al-ju’; l-b-s, clothing/enveloping / j-w-’, hunger) and fear (khawf; kh-w-f, dread) for what they used to craft (yasna’un; s-n-’, manufacture/artifice).
[16:113] And there certainly came to them (laqad ja’ahum; j-y-’, arrive) a messenger from among them (rasul; r-s-l, emissary) but they denied him (fakadhdhabuhu; k-dh-b, call liar; Form II) so the punishment seized them (fa-akhadhahum; ’-kh-dh, take/grasp) while they were wrongdoers (zalimun; z-l-m, oppressors).
Dietary Ethics & The Prohibition of Falsehood
[16:114] So eat of that which Allah has provided you (razaqakum; r-z-q, sustenance) lawful and good (halalan tayyiban; h-l-l, loose/permissible / t-y-b, pure/wholesome) and be grateful for the favor of Allah (ushkuru ni’mat; sh-k-r, thanks / n-’-m, blessing) if it is Him that you worship (ta’budun; ‘-b-d, serve).
[16:115] He has only forbidden to you (innama harrama; h-r-m, taboo/sanctify/prohibit) dead animals (al-maytah; m-w-t, carrion/lifeless) and blood (ad-dam; d-m-y, blood) and the flesh of swine (lahm khinzir; l-h-m, meat / kh-n-z-r, pig) and what has been dedicated to other than Allah (uhilla; h-l-l, raise voice/invoke; passive Form IV) But whoever is forced (udturra; d-r-r, harm/distress/compel; passive Form VIII) neither desiring (baghin; b-gh-y, seek/oppress) nor transgressing (adin; ‘-d-w, exceed/run) then indeed, Allah is Forgiving, Merciful.
[16:116] And do not say (la taqulu; q-w-l, speak) about what your tongues describe (tasifu alsinatukumu; w-s-f, depict / l-s-n, language/tongue) falsehood (al-kadhib; k-dh-b, untruth) "This is lawful and this is forbidden" (halal / haram) to invent against Allah (litaftaru; f-r-y, fabricate/split; Form VIII) the lie (al-kadhib; see above) Indeed, those who invent against Allah the lie will not succeed (la yuflihun; f-l-h, plow/thrive/prosper; Form IV).
[16:117] A brief enjoyment (mata’un qalil; m-t-’, temporary pleasure / q-l-l, little) and for them is a painful punishment (‘adhab alim; ‘-dh-b, torment).
[16:118] And to those who are Jews (hadu; h-w-d, return/repent/Jew) We have prohibited that which We related to you before (qasasna; q-s-s, narrate/track) And We did not wrong them (zalamnahum; z-l-m, oppress/displace) but they were wronging themselves.
[16:119] Then indeed your Lord (thumma inna rabbaka; emphasis) for those who did evil (‘amilu as-su’; s-w-’, harm) out of ignorance (bijahalah; j-h-l, irrationality/impulse/lack of knowledge) then repented (tabu; t-w-b, return) after that and corrected themselves (aslahu; s-l-h, rectify/repair; Form IV) indeed, your Lord after that is Forgiving, Merciful.
The Model of Abraham: The Upright Exemplar
[16:120] Indeed, Abraham was a community (ummah; ’-m-m, mother/source/nation/paragon) devoutly obedient to Allah (qanitan; q-n-t, silence/devotion) inclining to truth (hanifan; h-n-f, turn from false/upright) and he was not of the polytheists (al-mushrikin; sh-r-k, associators).
[16:121] Grateful for His favors (shakiran li-an’umihi; sh-k-r, thank / n-’-m, blessings) He chose him (ijtabahu; j-b-y, collect/choose; Form VIII) and guided him (hadahu; h-d-y, lead) to a straight path (sirat mustaqim; s-r-t, way / q-w-m, upright).
[16:122] And We gave him in this world (ataynahu fi ad-dunya; ’-t-y, give) good (hasanah; h-s-n, excellence/beauty) and indeed, in the Hereafter he will be among the righteous (as-salihin; s-l-h, whole/virtuous).
[16:123] Then We revealed to you (awhayna; w-h-y, inspire/signal; Form IV) "Follow the creed of Abraham" (ittabi’ millat ibrahim; t-b-’, follow / m-l-l, religion/dictation) inclining to truth (hanifan; see above) and he was not of the polytheists.
The Methodology of Wisdom & The Command of Patience
[16:124] The Sabbath was only appointed (innama ju’ila as-sabt; j-’-l, make / s-b-t, rest/cut/Sabbath) for those who differed over it (ikhtalafu; kh-l-f, disagree; Form VIII) And indeed, your Lord will judge between them (layahkumu; h-k-m, rule/verdict) on the Day of Resurrection concerning that over which they used to differ.
[16:125] Call to the way of your Lord (ud’u; d-’-w, invite/pray) with wisdom (bil-hikmah; h-k-m, bridle/wisdom/restraint) and good instruction (al-maw’izah al-hasanah; w-’-z, admonition/preaching / h-s-n, beauty) and argue with them (jadilhum; j-d-l, twist/braid/debate; Form III) in a way that is best (billati hiya ahsan; elative of hasan) Indeed, your Lord is most knowing (a’lamu; ‘-l-m, omniscient) of who has strayed from His way (dalla; d-l-l, err/lose) and He is most knowing of the guided (bil-muhtadin; h-d-y, guided ones; Form VIII).
[16:126] And if you punish (aqabtum; ’-q-b, heel/retribute/consequence; Form III) then punish with the like of that with which you were afflicted (uqibtum; passive Form III) But if you are patient (sabartum; s-b-r, endure/bind) it is better for the patient (khayrun lis-sabirin; active participle).
[16:127] And be patient (wasbir; s-b-r, imperative) and your patience is not but from Allah (wa ma sabruka illa billah; divine aid) and do not grieve over them (tahzan; h-z-n, sadness) and do not be in distress (dayq; d-y-q, tightness/constriction) because of what they plot (yamkurun; m-k-r, scheme/deceive).
[16:128] Indeed, Allah is with those who fear Him (ma’a alladhina attaqaw; m-’-y, with-ness/support / w-q-y, shield/piety; Form VIII) and those who are doers of good (muhsinun; h-s-n, excellence/benevolence; Form IV).
Surah An‑Nahl • The Bee
Arabic Text: Hafs ‘an ‘Asim
Bismillahir Rahmanir Rahim
The Inevitability of Divine Decree & The Spirit of Revelation
[16:1] The Command of Allah (Ar: amr; ’‑m‑r, divine decree/matter) has come (ata; ’‑t‑y, arrive/approach; perfect aspect indicating certainty of future event) so seek not to hasten it (la tasta‘jiluhu; ‘‑j‑l, rush/accelerate; prohibitory la) Glorified is He (subhanahu; s‑b‑h, float/transcend; swim in glory) and Exalted (wa‑ta‘ala; ‘‑l‑w, highness/ascendancy) above what they associate (‘amma yushrikun; sh‑r‑k, partnership/polytheism).1
Exegesis: The Prophetic Ultimatum.
Classical commentators (Ibn Kathir, Zamakhshari) establish the "Command" as the Hour or specific judgment, using the past tense (ata) to denote ontological certainty. Connects to 54:1 emphasizing the Hour’s proximity, 21:1 adding the heedlessness of men, and 7:187 showing the hidden timing. Tabari highlights the foolishness of isti’jal (hastening doom). Historical context: Revealed in Mecca responding to Quraysh mocking delay of punishment. Parallels Zeph 1:14 declaring "The great day of the LORD is near," echoes Hab 2:3 stating "it will surely come," and mirrors 2 Pet 3:9 explaining divine patience vs. slowness.
[16:2] He sends down (yunazzilu; n‑z‑l, descend gradually/specifically; form II intensive) the angels (al‑mala’ikah; m‑l‑k, messenger/force) with the Spirit (bi‑r‑ruh; r‑w‑h, breath/vitality/revelation) of His Command (min amrihi; ’‑m‑r, authority) upon whom He wills (man yasha’; sh‑y‑’, volition) of His servants (min ‘ibadihi; ‘‑b‑d, slaves/worshippers) saying "Warn (andhiru; n‑dh‑r, vow/warn of danger) that there is no deity (annahu la ilaha; ’‑l‑h, godhood) except Me (illa ana; exclusive particle) so fear Me" (fa‑attaqun; w‑q‑y, shield/guard; pious awareness).
Exegesis: The Pneumatological Descent.
Theologians (Razi, Suyuti) identify "Ruh" here as Wahy (revelation) or Jibril, linking spiritual life to the soul as rain is to earth. Connects to 40:15 calling Him "Possessor of the Throne, Sender of Spirit," 42:52 adding "Ruh from Our command" as light, and 17:85 showing Ruh’s transcendent nature. Qatada notes strict monotheistic warning (Nadhir) as the core message. Parallels Ezek 2:2 where "Spirit entered into me," echoes John 16:13 regarding the "Spirit of Truth," and mirrors Corpus Hermeticum I.6 describing the "Holy Word" descending on nature.
Cosmic Teleology & The Paradox of Human Arrogance
[16:3] He created (khalaqa; kh‑l‑q, measure/shape) the heavens and the earth (as‑samawati wa‑l‑ard; s‑m‑w, loftiness + ’‑r‑d, low/land) in Truth (bi‑l‑haqq; h‑q‑q, reality/purpose/right; anti‑vanity) Exalted is He (ta‘ala; form VI reciprocity of height) above what they associate (‘amma yushrikun; sh‑r‑k, idolatry).
Exegesis: Creation as Truth-Bearer.
Exegetes (Ibn Ashur) establish bi-l-haqq as meaning creation is neither idle play nor chaotic, but ethically teleological. Connects to 38:27 denying creation "in vain" (batilan), 44:38 adding negation of play, and 3:191 showing the believer's reflection on cosmic order. Philosophically, this counters materialist randomness. Parallels Gen 1:1 establishing deliberate genesis, echoes Ps 19:1 declaring heavens tell glory, and mirrors Plato’s Timaeus (29a) depicting the Demiurge crafting order from disorder based on an eternal model.
[16:4] He created man (khalaqa al‑insan; ’‑n‑s, sociability/forgetfulness) from a fluid‑drop (min nutfah; n‑t‑f, trickle/sperm; insignificant fluid) yet behold (fa‑idha huwa; surprise particle) he is an open (mubin; b‑y‑n, clear/evident) adversary (khasim; kh‑s‑m, dispute/antagonize; intense litigator).
Exegesis: The Biological Paradox.
Tafsir literature (Qurtubi) contrasts the humble biological origin (nutfah - dirty water) with the arrogance of the mature intellect (khasim - argumentative disputant). Connects to 36:77 repeating this exact phrasing, 75:37 detailing the drop’s journey, and 18:37 critiquing denial of origin. Rhetoric: Iltifat (shift) to sudden contemplation (fa-idha). Parallels Job 25:6 calling man a "maggot," echoes Isa 45:9 "Woe to him who strives with his Maker," and mirrors texts on the Gnostic Anthrophos forgetting its source in the lower realms.
Zoological Providence: Utility & Aesthetics
[16:5] And the grazing livestock (wa‑l‑an‘am; n‑‘‑m, softness/prosperity/cattle) He created them (khalaqaha; kh‑l‑q, form) for you (lakum; dative of benefit) in them is warmth (fiha dif’; d‑f‑’, heat/shelter/wool) and benefits (wa‑manafi‘; n‑f‑‘, profit/utility) and from them you eat (wa‑minha ta’kulun; ’‑k‑l, consume).
Exegesis: Anthropocentric Provision.
Jurists (Shafi’i) derive proofs of divine grace through utilitarian subservience (taskhir) of animals. Connects to 36:71–73 emphasizing ownership and riding, 23:21 adding the lesson in their bellies (milk), and 40:79 showing diversity of use. Socio-historical: Essential for Bedouin survival (hair tents, clothing, food). Parallels Gen 1:29 granting dominion over creatures, echoes Ps 104:14 causing grass to grow for cattle, and mirrors Aristotle’s Politics I.8 arguing nature makes nothing in vain, implying animals exist for man.
[16:6] And for you in them (wa‑lakum fiha; specific grace) is beauty (jamal; j‑m‑l, elegance/whole/abundance) when you bring them home (hina turihun; r‑w‑h, rest/evening return) and when you drive them to pasture (wa‑hina tasrahun; s‑r‑h, graze freely/morning release).2
Exegesis: The Theology of Aesthetics.
Literary critics (Al-Jurjani) highlight jamal (beauty) as a distinct, non-utilitarian grace, validating aesthetic pleasure in creation. Connects to 37:6 mentioning adornment of stars, 18:7 adding earth’s ornamentation, and 7:32 affirming "adornments of Allah." The specific mention of evening (turihun) evokes the emotional satisfaction of ownership and safety. Parallels Song 1:8 referring to flocks as pastoral imagery, echoes Virgil’s Georgics celebrating pastoral rhythms, and mirrors Sufi concepts of contemplating Divine Beauty (Jamal) through reflected forms.
[16:7] And they carry (wa‑tahmilu; h‑m‑l, bear/lift) your heavy loads (athqalakum; th‑q‑l, weight/burden) to a land (ila balad; b‑l‑d, territory/town) you could not have reached (lam takunu balighihi; b‑l‑gh, reach/attain) except with difficulty (illa bi‑shiqq; sh‑q‑q, split/hardship/half) of the souls (al‑anfus; n‑f‑s, self/life) Indeed your Lord (inna rabbakum; r‑b‑b, sustainer) is surely Kind (la‑ra’uf; r‑’‑f, pity/gentle mercy) Merciful (rahim; r‑h‑m, covenantal care).
Exegesis: Transport & Divine Pity.
Commentators (Ibn Abbas) identify the "land" as Mecca or distant trade hubs (Yemen/Syria), framing animal labor as a suspension of human suffering (shiqq al-anfus). Connects to 43:13 mentioning the "back" of the beast and travel dua, 29:60 adding provision for creatures, and 2:207 citing Ra’uf regarding believers. The attributes Ra’uf and Rahim emphasize that easing physical travel is a theological act of mercy. Parallels Ezra 8:22 acknowledging God’s hand in travel, echoes Ps 107:7 guiding to a city, and mirrors the motif of the "beast of burden" in ancient Near Eastern travelogues.
[16:8] And [He created] the horses (wa‑l‑khayl; kh‑y‑l, pride/imagination/cavalry) and the mules (wa‑l‑bighal; b‑gh‑l, hybrid/mule) and the donkeys (wa‑l‑hamir; h‑m‑r, redness/donkey) for you to ride (li‑tarkabuha; r‑k‑b, mount) and as adornment (wa‑zinah; z‑y‑n, decoration/splendor) and He creates (wa‑yakhluqu; imperfect aspect: continuous) what you do not know (ma la ta‘lamun; ‘‑l‑m, knowledge).3
Exegesis: The Open Horizon of Invention.
Modern exegetes (Rida, Tantawi) interpret "what you do not know" as a prophetic allusion to future modes of transport (cars, planes) or microscopic life. Connects to 42:29 referring to "scattering of creatures," 35:1 adding additions to creation, and 96:5 teaching man the unknown. Legal nuance: Debate on eating horse meat hinges on its classification here as "for riding/adornment" (Hanafi view) vs. general livestock (Shafi’i/Hanbali). Parallels Hab 3:8 mentioning chariots of salvation, echoes Zech 9:9 the humble donkey ride, and mirrors futurist themes in Enochic literature regarding hidden knowledge revealed in later times.
The Metaphysical Direction
[16:9] And upon Allah (wa‑‘ala Allahi; obligation/prerogative) is the direction of the way (qasd as‑sabil; q‑s‑d, middle/intent/straight; s‑b‑l, path) and among them (wa‑minha; ref: paths) are deviating ones (ja’ir; j‑w‑r, tyranny/swerve/injustice) and if He willed (wa‑law sha’a; sh‑y’, volition) He would have guided you (la‑hadakum; h‑d‑y, guidance) all together (ajma‘in; j‑m‑‘, gather/total).4
Exegesis: The Theology of Guidance.
Theologians (Ash’ari) view qasd as-sabil as the establishment of the Sharia/Truth, noting God’s sovereignty over both the straight path and the existence of the deviating (ja’ir). Connects to 6:153 distinguishing the straight path from scattered ways, 90:10 showing the "two highways," and 11:118 affirming diversity of will. Rhetoric: Shift from physical roads (v.7-8) to spiritual methodology. Parallels Prov 14:12 "way that seems right but ends in death," echoes John 14:6 "I am the way," and mirrors the Stoic dichotomy of the Logos-aligned path vs. passion-driven deviation.
Surah An‑Nahl • The Bee
Arabic Text: Hafs ‘an ‘Asim
Verses 16:10–21
Hydrological Providence & Botanical Resurrection
He is the One Who (huwa alladhi; singular divine agent) sent down (anzala; n‑z‑l, descend from height; form IV causative) from the sky (min as‑sama’; s‑m‑w, canopy/heaven) water (ma’an; m‑w‑h, fluid of life) for you from it (lakum minhu; provision) is drink (sharab; sh‑r‑b, beverage/ingestion) and from it is foliage (wa‑minhu shajar; sh‑j‑r, tree/entangled growth) wherein you pasture (fihi tusimun; s‑w‑m, graze/mark cattle).
He causes to grow (yunbitu; n‑b‑t, sprout/germinate; form IV) for you thereby (lakum bihi; instrumental) the crops (az‑zar‘; z‑r‘, sown seed/harvest) and the olives (wa‑z‑zaytun; z‑y‑t, oil essence) and the date palms (wa‑n‑nakhil; n‑kh‑l, sift/palm) and the grapevines (wa‑l‑a‘nab; ‘‑n‑b, grapes) and from all (wa‑min kulli; totality) the fruits (ath‑thamarat; th‑m‑r, yield/result) Indeed in that (inna fi dhalika; demonstrative) is surely a Sign (la‑ayatan; ’‑y‑y, mark/proof/miracle) for a people who reflect (li‑qawmin yatafakkarun; f‑k‑r, cogitate/ponder deep structure).
Exegesis: The Wet-Nurse of Creation.
Commentators (Zamakhshari) note the sequence: water as direct survival (drink) then as economic foundation (grazing/agriculture). The specific mention of olives, palms, and grapes reflects the staple "Holy Land triad" of oil, sugar, and fruit. Yatafakkarun (reflection) implies deducing the invisible Cause from the visible effect. Connects to 30:24 linking rain to life-after-death symbolism, 80:24–32 detailing the splitting of earth for grain, and 23:19 specifying timber/oil utility. Parallels Ps 104:13–15 "watering the mountains... wine that gladdens," echoes Deut 11:14 promise of "rain in season," and mirrors the Stoic argument for Design based on ecological synergy.
Cosmic Subjugation & The Chromatic Sign
And He subjugated (wa‑sakhkhara; s‑kh‑r, compel service/task without pay) for you the night (al‑layl; l‑y‑l, darkness/rest) and the day (wa‑n‑nahar; n‑h‑r, flow/light/daytime) and the sun (wa‑sh‑shams; sh‑m‑s, solar orb) and the moon (wa‑l‑qamar; q‑m‑r, lunar orb/whiteness) and the stars (wa‑n‑nujum; n‑j‑m, celestial body/herb) are subjugated (musakhkharat; passive participle) by His Command (bi‑amrihi; ’‑m‑r, decree) Indeed in that (inna fi dhalika; emphatic) are surely Signs (la‑ayat; plural) for a people who reason (li‑qawmin ya‘qilun; ‘‑q‑l, restrain/intellect/bind ideas).
And whatever He multiplied (wa‑ma dhara’a; dh‑r‑’, scatter/sow/create abundantly) for you in the earth (fi al‑ard; terrestrial sphere) diverse (mukhtalifan; kh‑l‑f, differ/succeed; variation) are its colors (alwanuhu; l‑w‑n, hue/kind/species) Indeed in that (inna fi dhalika) is surely a Sign (la‑ayatan) for a people who remember (li‑qawmin yadhakkarun; dh‑k‑r, recall/admonish).
Exegesis: The Argument from Variation.
Philosophers (Al-Ghazali) distinguish Sakhkhara (macro-cosmic compulsion of orbits) from Dhara'a (micro-cosmic scattering of terrestrial diversity). Verse 12 appeals to ‘Aql (intellect) to grasp abstract orbital laws; Verse 13 appeals to Dhikr (memory/gratitude) for the immediate sensory experience of "colors" (minerals, flora, fauna). Connects to 35:27 "fruits of varying colors," 30:22 "diversity of your tongues and colors," and 22:65 reiterating subjugation. Parallels Gen 1:14 lights for "signs and seasons," echoes Sirach 43:1–10 glorifying the celestial array, and mirrors Newton’s Principia Scholium attributing orbital stability to Dominion.
Maritime Theology & The Tectonic Anchors
And He is the One Who (wa‑huwa alladhi) subjugated the sea (sakhkhara al‑bahr; b‑h‑r, vast water/ocean) that you may eat (li‑ta’kulu; ’‑k‑l, consume) from it (minhu) tender meat (lahman tariyyan; l‑h‑m, flesh + t‑r‑w, fresh/soft/moist) and extract (wa‑tastakhriju; kh‑r‑j, exit/pull out; form X) from it (minhu) ornament (hilyatan; h‑l‑y, jewel/adornment) which you wear (talbasunaha; l‑b‑s, clothe) and you see (wa‑tara; r‑’‑y, vision) the ships (al‑fulk; f‑l‑k, orbit/ship; collective noun) plowing through it (mawakhira fihi; m‑kh‑r, cleave water/noise of wind) and that you may seek (wa‑li‑tabtaghu; b‑gh‑y, desire/quest) of His Bounty (min fadlihi; f‑d‑l, surplus/grace) and that you might give thanks (wa‑la‘allakum tashkurun; sh‑k‑r, gratitude/acknowledge).
And He cast (wa‑alqa; l‑q‑y, throw/place down) into the earth (fi al‑ard) firm anchors (rawasiya; r‑s‑w, stationary/mountains; deep roots) lest it sway (an tamida; m‑y‑d, shake/oscillate/dizziness) with you (bikum; concomitant) and rivers (wa‑anharan; n‑h‑r, flowing water) and paths (wa‑subulan; s‑b‑l, way/means) that you might be guided (la‘allakum tahtadun; h‑d‑y, find direction).
And landmarks (wa‑‘alamat; ‘‑l‑m, sign/badge) and by the star (wa‑bi‑n‑najm; n‑j‑m, celestial guide) they are guided (hum yahtadun; h‑d‑y, navigate).
Exegesis: Stabilization & Navigation.
Scientific exegesis (Zaghloul El-Naggar) focuses on Rawasiya (mountains as stabilizers/isostasy) preventing crustal oscillation (tamida). The sea is presented not as a chaotic abyss (as in ancient Near Eastern chaoskampf) but a subservient resource reservoir (food/jewelry/trade). Connects to 31:10 repeating "lest it shake with you," 78:7 "mountains as pegs," and 55:24 "ships like mountains." Najm (Star) serves as the ultimate navigational constant for the desert/sea traveler. Parallels Ps 104:26 "there go the ships," echoes Job 26:7 "hangs earth on nothing" (contrast/complement), and mirrors Phoenician/Arab reliance on stellar navigation (celestial mechanics as grace).
The Ontological Gap & The Divine Warning
Is then He Who creates (a‑fa‑man yakhluqu; kh‑l‑q, bring into being) like one who does not create? (ka‑man la yakhluqu; negation of agency) Will you not then remember? (a‑fa‑la tadhakkarun; dh‑k‑r, take heed).
And if you count (wa‑in ta‘uddu; ‘‑d‑d, number/enumerate) the Favor of Allah (ni‘mata Allahi; n‑‘‑m, blessing/softness; singular generic) you cannot enumerate it (la tuhsuha; h‑s‑y, pebbles/compute limit; pebble‑counting) Indeed Allah (inna Allaha) is surely Forgiving (la‑ghafur; gh‑f‑r, cover/protect) Merciful (rahim; r‑h‑m, care).
Exegesis: The Infinite Denominator.
Theologians (Ibn Taymiyyah) assert the "Argument from Creation" (v.17) as the dividing line between God and idol. Verse 18 shifts from the qualitative (Creator) to the quantitative (Infinite Grace). La tuhsuha implies not just "many" but "computationally impossible" to encompass. The attributes Ghafur/Rahim appear here because human inability to fully thank God for infinite blessings requires divine forgiveness for the inevitable shortfall. Connects to 14:34 (almost identical wording), 55:13 "which favors... deny?", and 2:152 "thank Me." Parallels Ps 40:5 "they are more than can be numbered," echoes Ps 139:17–18 "count them... more than sand," and mirrors Augustine’s Confessions on the incapacity of the finite to grasp the Infinite Gift.
And Allah knows (wa‑Allahu ya‘lamu; ‘‑l‑m, omniscience) what you conceal (ma tusirrun; s‑r‑r, secret/inner self) and what you reveal (wa‑ma tu‘linun; ‘‑l‑n, public/open).
And those they call upon (wa‑alladhina yad‘una; d‑‘‑w, invoke/pray) besides Allah (min duni Allahi; exclusion) do not create (la yakhluquna; negation) a thing (shay’an; entity) while they are created (wa‑hum yukhlaqun; passive voice).
Dead (amwat; m‑w‑t, lifeless) not alive (ghayru ahya’; h‑y‑y, animate) and they do not perceive (wa‑ma yash‘urun; sh‑‘‑r, hair/sense/notice) when (ayyana; time/when) they will be resurrected (yub‘athun; b‑‘‑th, send forth/raise).
Exegesis: The Necrology of Idols.
The polemic reaches its peak: Idols are not only non-creators (v.20) but doubly dead—inanimate matter (amwat) and spiritually void. The irony of yub‘athun (v.21) is sharp: the idols await their own resurrection (to be thrown into Hell, cf. 21:98) rather than possessing the power to resurrect others. Connects to 7:191 "they create nothing," 35:14 "they hear not your call," and 29:17 "you worship only idols." Historical context: Attacks the Meccan pantheon (Hubal, Lat, Uzza) as impotent stones. Parallels Ps 115:4–8 "eyes but see not... makers become like them," echoes Isa 44:9–20 satire on the carpenter-god, and mirrors the pre-Islamic Hanif rejection of static deities.
Surah An‑Nahl • The Bee
Arabic Text: Hafs ‘an ‘Asim
Verses 16:22–29
The Psychology of Arrogance & The Theology of Responsibility
Your God (ilahukum; ’‑l‑h, deity/object of worship) is One God (ilahun wahid; w‑h‑d, unique/singularity) but those who do not believe (fa‑alladhina la yu’minun; ’‑m‑n, security/trust/faith) in the Hereafter (bi‑l‑akhirah; ’‑kh‑r, last/ultimate) their hearts (qulubuhum; q‑l‑b, turn/heart/center) are in denial (munkirah; n‑k‑r, refuse/unfamiliar/disguise) and they are arrogant (wa‑hum mustakbirun; k‑b‑r, greatness; form X: seek superiority).
Undoubtedly (la jarama; j‑r‑m, cut/finality; "no doubt") that Allah knows (anna Allahi ya‘lamu; ‘‑l‑m, omniscience) what they conceal (ma yusirrun; s‑r‑r, secret) and what they reveal (wa‑ma yu‘linun; ‘‑l‑n, public) Indeed He (innahu) does not love (la yuhibbu; h‑b‑b, affection) the arrogant (al‑mustakbirin; k‑b‑r, self‑aggrandizers).
And when it is said (wa‑idha qila; passive voice) to them (lahum) "What is it that (madha; question particle) your Lord has sent down?" (anzala rabbukum; n‑z‑l, revelation) they say (qalu) "Tales (asatir; s‑t‑r, line/fable/myth) of the ancients" (al‑awwalin; ’‑w‑l, first/predecessors).
That they may bear (li‑yahmilu; h‑m‑l, carry/lift) their burdens (awzarahum; w‑z‑r, heavy load/vizier/sin) complete (kamilatan; k‑m‑l, wholeness) on the Day of Resurrection (yawm al‑qiyamah; q‑w‑m, standing) and [some] of the burdens (wa‑min awzar; partitive) of those whom they mislead (alladhina yudillunahum; d‑l‑l, stray/lose way) without knowledge (bi‑ghayri ‘ilm; negation of gnosis) Unquestionably, evil (ala sa’a; s‑w‑’, badness/ugly) is what they bear (ma yazirun; w‑z‑r, burden).
Exegesis: The Hierarchy of Guilt.
Classical Tafsir (Ibn Kathir) identifies Asatir al-awwalin (Tales of the Ancients) as the primary intellectual defense of the Quraysh against the Quran, attempting to reduce Revelation to folklore. The theological weight falls on Awzar (burdens): Verse 25 establishes the "Sin of Leadership"—innovators of evil bear their own sin plus a share of the sin of every follower they misled, without diminishing the followers' guilt. Connects to 29:13 "burdens with their own burdens," 6:31 carrying sins on backs, and 31:6 purchasing "idle talk" to mislead. The root k-b-r (arrogance) is identified as the barrier to truth (v.22), creating a cognitive dissonance where the heart denies what the intellect perceives. Parallels Matt 23:13 shutting the kingdom of heaven against men, echoes Luke 11:46 loading men with burdens, and mirrors the Rabbinic concept of Jeroboam ben Nebat who "sinned and caused the multitude to sin."
The Collapse of Structural Evil & The Deathbed Surrender
Those before them (qad makara; m‑k‑r, plot/plan/deceive) plotted (alladhina min qablihim; temporal) so Allah came (fa‑ata Allahu; ’‑t‑y, arrive/approach; divine intervention) at their building (bunyanahum; b‑n‑y, structure/edifice) from the foundations (min al‑qawa‘id; q‑‘‑d, sit/base) so the roof fell (fa‑kharra as‑saqfu; kh‑r‑r, drop/collapse + s‑q‑f, covering) upon them from above them (min fawqihim; spatial) and the punishment came to them (wa‑atahumu al‑‘adhab; ‘‑dh‑b, torment) from where they did not perceive (min haythu la yash‘urun; sh‑‘‑r, sense/awareness).
Then on the Day of Resurrection (thumma yawm al‑qiyamah) He will disgrace them (yukhzihim; kh‑z‑y, shame/abasement) and say (wa‑yaqul) "Where are My partners (ayna shuraka’iya; sh‑r‑k, associate/share) for whose sake (alladhina) you used to oppose (kuntum tushaqquna; sh‑q‑q, split/breach/hostility) [the believers] in them?" (fihim) Those who were given knowledge (qala alladhina utu al‑‘ilm; ’‑t‑y, gift + ‘‑l‑m, gnosis) will say (passive recipient vs active speaker) "Indeed disgrace (inna al‑khizya; kh‑z‑y, shame) today (al‑yawm) and evil (wa‑s‑su’a; s‑w‑’, harm) are upon the disbelievers" (ala al‑kafirin; k‑f‑r, cover truth).
Those whom the angels take in death (alladhina tatawaffahumu al‑mala’ikah; w‑f‑y, full due/seize soul) while they are wronging themselves (zalimi anfusihim; z‑l‑m, displacement/injustice) then they will offer (fa‑alqaw; l‑q‑y, throw/cast) submission (as‑salam; s‑l‑m, peace/surrender) "We were not doing (ma kunna na‘malu; ’‑m‑l, act) any evil" (min su’; badness) "Nay, indeed Allah (bala inna Allaha; retraction particle) is Knowing (‘alim; ‘‑l‑m, omniscient) of what you used to do" (bima kuntum ta‘malun).
"So enter (fa‑adkhulu; d‑kh‑l, ingress) the gates of Hell (abwab jahannam; j‑h‑m, depth/fire; abwab plural of bab) abiding eternally therein (khalidina fiha; kh‑l‑d, timelessness) So surely wretched (fa‑la‑bi’sa; b‑’‑s, misery/evil) is the abode (mathwa; th‑w‑y, dwelling/lodging) of the arrogant" (al‑mutakabbirin; k‑b‑r, pride).
Exegesis: The Architecture of Ruin.
The imagery in Verse 26 is tectonic: Allah came at their building from the foundations (Qawa'id). While historically linked to the Tower of Babel (by some mufassirun like Tabari) or the palace of Nimrod, rhetorically it depicts the dismantling of any secular ideology or plot (Makr) constructed against Divine Law. The collapse is total ("roof from above"). In Verse 28, the Istislam (casting surrender) at the moment of death is rejected as tactical lying ("We did no evil"), contrasting with the true Islam of the will. The dialogue in v.27 features the "People of Knowledge" (prophets/scholars) bearing witness against the idolaters. Connects to 7:37 claiming "where are those you invoked?", 40:83 rejoicing in their own knowledge, and 39:72 entering gates of Jahannam. Parallels Isa 30:13 "high wall... whose crash comes suddenly," echoes Matt 7:26 "house on sand," and mirrors the destruction of the hubristic Titanomachy in Greek myth, where attempting to scale Olympus brings total ruin.
Surah An‑Nahl • The Bee
Arabic Text: Hafs ‘an ‘Asim
Verses 16:30–40
The Beatific Vision & The Good Death
And it is said (wa‑qila; passive voice) to those who feared [Allah] (lil‑ladhina ittaqaw; w‑q‑y, shield/god‑consciousness) "What is it that (madha) your Lord has sent down?" (anzala rabbukum) They say (qalu) "Good" (khayran; kh‑y‑r, excellence/bounty/betterment) For those who do good (lil‑ladhina ahsanu; h‑s‑n, beauty/excellence; form IV) in this world (fi hadhihi ad‑dunya; d‑n‑w, low/near) is good (hasanah; reward) and surely the Home (wa‑la‑daru; d‑w‑r, circle/abode) of the Hereafter (al‑akhirah) is better (khayr; comparative) and surely excellent (wa‑la‑ni‘ma; n‑‘‑m, praise/delight) is the Home of the God‑conscious (daru al‑muttaqin).
Gardens of Eden (jannatu ‘adnin; j‑n‑n, conceal/garden; ‘‑d‑n, perpetuity/settle/Eden) which they enter (yadkhulunaha) flowing beneath them (tajri min tahtiha; j‑r‑y, run/flow) the rivers (al‑anhar) for them therein (lahum fiha) is whatever they will (ma yasha’un; sh‑y‑’, volition/desire) Thus does Allah reward (kadhalika yajzi Allahu; j‑z‑y, recompense) the God‑conscious (al‑muttaqin).
Those whom the angels take in death (alladhina tatawaffahumu al‑mala’ikah; w‑f‑y, seize soul) while they are pure (tayyibin; t‑y‑b, wholesome/good/fragrant) saying (yaquluna) "Peace be upon you" (salamun ‘alaykum; s‑l‑m, safety/salutation) "Enter Paradise (adkhulu al‑jannah) for what you used to do" (bima kuntum ta‘malun; ’‑m‑l, action).
Exegesis: The Phenomenology of Exit.
The narrative juxtaposes the death of the arrogant (v.28, zalimi anfusihim) with the tayyibin (the wholesome/pure). Tayyib implies a soul cleansed of shirk and corruption, resulting in a gentle extraction by angels (in contrast to the ripping out of souls in 79:1). Connects to 41:30 where angels descend with "fear not," 39:73 describing the reception at the gates, and 10:10 where their greeting is "Salam." Theological point: Entry is bi (because of) deeds, but salvation is by Mercy (balancing the paradox of grace vs. works). Parallels Matt 25:21 "Well done, good and faithful servant," echoes Rev 14:13 "blessed are the dead... deeds follow them," and mirrors the Platonic ideal of the philosopher’s soul separating purely from the body (Phaedo).
The Circularity of History & The Trap of Fatalism
Do they wait (hal yanzuruna; n‑z‑r, look/wait) except that the angels come to them (illa an ta’tiyahumu al‑mala’ikah; ’‑t‑y, arrival) or there comes (aw ya’tiya) the Command of your Lord? (amru rabbika; ’‑m‑r, decree/doom) Thus did (kadhalika fa‘ala; f‑‘‑l, act) those before them (alladhina min qablihim) And Allah did not wrong them (wa‑ma zalamahumu Allahu; z‑l‑m, injustice) but they were wronging (wa‑lakin kanu... yazlimun) themselves (anfusahum).
So the evil consequences (fa‑asabahum sayyi’atu; s‑w‑’, evil/ugly result) of what they did (ma ‘amilu) struck them (asabahum; s‑w‑b, hit mark) and enveloped them (wa‑haqa bihim; h‑y‑q, surround/hem in/recoil) what they used to (ma kanu bihi) mock (yastahzi’un; h‑z‑’, ridicule).
And those who associated partners [with Allah] said (wa‑qala alladhina ashraku; sh‑r‑k, polytheism) "If Allah willed (law sha’a Allahu) we would not have worshipped (ma ‘abadna) besides Him (min dunihi) any thing (min shay’in) neither we nor our fathers (nahnu wa‑la aba’una) nor would we have prohibited (wa‑la harramna; h‑r‑m, forbid/taboo) besides Him (min dunihi) any thing" (min shay’in) Thus did those before them (kadhalika fa‘ala alladhina min qablihim) So is there upon the Messengers (fa‑hal ‘ala ar‑rusuli) except the clear notification? (illa al‑balagh al‑mubin; b‑l‑gh, reach/deliver + b‑y‑n, evident).
Exegesis: The Deterministic Fallacy.
The polytheists employ a theological sophistry: "If God is Sovereign, our idolatry must be His Will" (v.35). Classical Tafsir (Razi) clarifies that while Mashia (Divine Will) encompasses all existence, Rida (Divine Pleasure) does not encompass evil. The Hujjah (argument) of the idolaters is a pretext to evade moral responsibility. Connects to 6:148 where the same argument is cited and refuted as "conjecture," 43:20 mirroring the fatalist excuse, and 36:47 applying it to charity ("shall we feed those Allah could feed?"). The Messenger's duty is strictly Balagh (delivery), not coercion. Parallels Jer 7:9–10 where people sin and claim "we are delivered," echoes Rom 9:19 "Who resists His will?" (Pauline address of theodicy), and mirrors Stoic debates on fate vs. assent (synkatathesis).
The Universal Risalah & The Definition of Tyranny
And We certainly raised (wa‑la‑qad ba‘athna; b‑‘‑th, send/resurrect) in every nation (fi kulli ummatin; ’‑m‑m, mother/community/generation) a Messenger (rasulan; r‑s‑l, envoy) [saying] "Worship Allah (u‘budu Allaha) and avoid (wa‑ajtanibu; j‑n‑b, side/flank; keep distance) the Taghut" (at‑taghut; t‑gh‑y, overflow/exceed limits/tyrant/idol) And among them (fa‑minhum) were those whom Allah guided (man hada Allahu; h‑d‑y, guide) and among them (wa‑minhum) were those upon whom was justified (man haqqat ‘alayhi; h‑q‑q, become true/inevitable) the straying (ad‑dalalah; d‑l‑l, error) So travel (fa‑siru; s‑y‑r, move/journey) in the earth (fi al‑ard) and observe (fa‑anzuru; n‑z‑r, see/contemplate) how was (kayfa kana) the end (‘aqibah; ‘‑q‑b, heel/outcome) of the deniers (al‑mukadhdhibin; k‑dh‑b, lie).
If you desire eagerly (in tahris; h‑r‑s, covet/guard/intent desire) for their guidance (‘ala hudahum) then indeed Allah (fa‑inna Allaha) does not guide (la yahdi; active or passive reading) one who misleads (man yudillu; d‑l‑l, send astray) and for them there are no helpers (wa‑ma lahum min nasirin; n‑s‑r, aid/victory).
Exegesis: The Anti-Taghut Manifesto.
Taghut is a critical Quranic lexeme (root t-gh-y: to exceed bounds). It denotes anything worshipped/obeyed strictly alongside or instead of God (idols, tyrants, ego, systems). Verse 36 establishes the "Monotheistic Constant": the message (Worship Allah + Shun Taghut) is invariant across all history/nations (Ummah). Guidance is available, but Dalalah (straying) becomes Haqq (binding/inevitable) upon those who persistently reject. Connects to 2:256 "reject Taghut and believe in Allah," 4:60 wishing for judgment from Taghut, and 39:17 avoiding worship of Taghut. Parallels 1 John 5:21 "keep yourselves from idols," echoes Deut 18:9–14 on shunning abomination, and mirrors the Platonic rejection of "shadows" for the Real.
The Ontology of Resurrection & The Creative Fiat
And they swore by Allah (wa‑aqsamu bi‑Allahi; q‑s‑m, oath) their strongest oaths (jahda aymanihim; j‑h‑d, strain/effort + y‑m‑n, right hand/oath) "Allah will not resurrect (la yab‘athu Allahu; b‑‘‑th, raise) one who dies" (man yamutu) Nay, it is a promise (bala wa‘dan; w‑‘‑d, promise) upon Him in truth (‘alayhi haqqan; binding obligation) but most of the people (wa‑lakinna akthara an‑nasi) do not know (la ya‘lamun).
That He may make clear to them (li‑yubayyina lahum; b‑y‑n, clarify/evident) that wherein they differ (alladhi yakhtalifuna fihi; kh‑l‑f, disagree/vary) and that those who disbelieved may know (wa‑li‑ya‘lama alladhina kafaru) that they were liars (annahum kanu kadhibin; k‑dh‑b, falsehood).
Indeed, Our word (innama qawluna; q‑w‑l, speech) to a thing (li‑shay’in) when We intend it (idha aradnahu; r‑w‑d, will/desire) is only that We say to it (an naqula lahu) "Be," and it is (kun fa‑yakun; k‑w‑n, existential imperative + immediate imperfect result).
Exegesis: The Metaphysics of "Kun".
The denial of resurrection (v.38) is countered not by physical proofs here, but by Divine Veracity ("Promise upon Him in truth") and Divine Power (v.40). The mechanism of creation/resurrection is the imperative Kun (Be). This implies that "existence" is merely a response to Divine Speech. The purpose of resurrection (v.39) is epistemological resolution: to settle the differences (yakhtalifuna) of history and expose the lie of disbelief. Connects to 2:117 badi' (originator) using Kun, 36:82 "His command is but to say Be," and 19:35 regarding Jesus. Philosophically, this establishes Occasionalism (all events are direct acts of God). Parallels Gen 1:3 "God said, Let there be... and there was," echoes Ps 33:9 "He spoke, and it came to be," and mirrors the Logos theology where the Word acts as the instrument of genesis.
Surah An‑Nahl • The Bee
Arabic Text: Hafs ‘an ‘Asim
Verses 16:41–50
The Theology of Exile & Compensatory Grace
And those who emigrated (wa‑alladhina hajaru; h‑j‑r, abandon/migrate; Hijrah) for Allah (fi Allahi; sake/cause) after they were wronged (min ba‘di ma zulimu; z‑l‑m, oppression/displacement) We will surely settle them (la‑nubawwi’annahum; b‑w‑’, lodge/settle/prepare abode) in the world (fi ad‑dunya; d‑n‑w, near/low) [in] a good state (hasanatan; h‑s‑n, excellence/beauty) and surely the reward (wa‑la‑ajru; ’‑j‑r, wage/compensation) of the Hereafter (al‑akhirah) is greater (akbar; k‑b‑r, supreme magnitude) if they only knew (law kanu ya‘lamun; ‘‑l‑m, knowledge).
Those who were patient (alladhina sabaru; s‑b‑r, endurance/constancy) and upon their Lord (wa‑‘ala rabbihim) they rely (yatawakkalun; w‑k‑l, trust/deputize agency).
Exegesis: The Muhajir's Status.
Contextually linked to the persecuted companions (like Suhayb or Ammar) migrating to Abyssinia or Medina. The verse establishes a "Theology of Displacement": suffering for the Divine cause guarantees not just spiritual reward but worldly rehabilitation (hasanah). Sabr (v.42) here is active endurance during persecution, coupled with Tawakkul (reliance) during the uncertainty of migration. Connects to 29:56 "My earth is spacious," 4:100 finding "many refuges," and 39:10 reward "without account." Parallels Matt 19:29 "everyone who has left houses... will receive a hundredfold," echoes Heb 11:13–16 desiring a "better country," and mirrors the early Christian martyr acts emphasizing the "Crown of Life."
The Human Vessel of Revelation & The Reference to Tradition
And We did not send (wa‑ma arsalna; r‑s‑l, dispatch) before you (min qablika) except men (illa rijalan; r‑j‑l, masculine human/pedestrian) to whom We revealed (nuhi ilayhim; w‑h‑y, inspiration/signal) So ask (fa‑as’alu; s‑’‑l, interrogate) the People of the Reminder (ahla adh‑dhikr; dh‑k‑r, remembrance/scripture) if you do not know (in kuntum la ta‘lamun).
With clear proofs (bi‑l‑bayyinat; b‑y‑n, evident signs) and the Psalms/Scriptures (wa‑z‑zubur; z‑b‑r, piece of iron/written text/psalms) And We sent down (wa‑anzalna; n‑z‑l, vertical descent) to you the Reminder (ilayka adh‑dhikr; the Quran) that you may clarify (li‑tubayyina; b‑y‑n, explain/distinguish) to the people (li‑n‑nasi) what was sent down to them (ma nuzzila ilayhim) and that they might reflect (wa‑la‘allahum yatafakkarun; f‑k‑r, cogitate).
Exegesis: The Hermeneutic Circle.
This addresses the Meccan objection: "Why a human prophet and not an angel?" (cf. 6:9). Rijal (men) affirms the anthropological necessity of prophecy—humans need human models. Ahl al-Dhikr refers to the Jews and Christians (People of the Book) who possess the Zubur (scriptures), cited here as witnesses to the method of revelation, not necessarily the content's corruption. The function of the Prophet is Tabyin (clarification/exegesis) of the Text (Dhikr). Connects to 21:7 (identical phrasing), 12:109 "except men," and 3:184 mentioning "Zubur and the Enlightening Book." Parallels Deut 18:15 "Prophet from among your brothers," echoes John 5:39 "Search the scriptures," and mirrors Patristic defenses of the Incarnation as God speaking through human nature.
The Geophysics of Divine Wrath
Do they feel secure (a‑fa‑amina; ’‑m‑n, safety/trust) those who plotted (alladhina makaru; m‑k‑r, scheme) evil deeds (as‑sayyi’at; s‑w‑’, ugly/bad) that Allah will not cause the earth to swallow them (an yakhsifa Allahu bihimu al‑ard; kh‑s‑f, sink/eclipse/penetrate) or that the punishment will come to them (aw ya’tiyahumu al‑‘adhab) from where they do not perceive? (min haythu la yash‘urun).
Or that He seizes them (aw ya’khudhahum; ’‑kh‑dh, take/grasp) in their movements (fi taqallubihim; q‑l‑b, overturn/fluctuation/travel) so they cannot escape (fa‑ma hum bi‑mu‘jizin; ‘‑j‑z, incapacitate/miracle; thwart God).
Or that He seizes them (aw ya’khudhahum) in a state of dread/gradual wasting (‘ala takhawwuf; kh‑w‑f, fear/diminish/edge) But indeed your Lord (fa‑inna rabbakum) is surely Kind (la‑ra’uf; r‑’‑f, pity) Merciful (rahim; r‑h‑m, mercy).
Exegesis: The Anatomy of Catastrophe.
The passage outlines three modes of divine seizure: 1) Khasf (swallowing/earthquake) while stationary, 2) Sudden seizure during Taqallub (active bustle/travel), or 3) Takhawwuf (gradual attrition, economic decline, or constant fear of doom). Takhawwuf is linguistically dense, implying "taking from the edges" or "seizing while they are in a state of fear." The closing attributes (Ra'uf/Rahim) suggest that the delay of these punishments is itself an act of mercy to allow repentance. Connects to 67:16 "earth... suddenly shakes," 29:40 listing types of destruction, and 7:97–99 "Plan of Allah." Parallels Num 16:32 (Korah swallowed by earth), echoes 1 Thess 5:3 "destruction comes suddenly," and mirrors Stoic meditations on the unpredictability of death (memento mori).
The Universal Prostration (Sajdah)
Have they not regarded (a‑wa‑lam yaraw; r‑’‑y, vision/consider) to what Allah has created (ila ma khalaqa Allahu) of a thing (min shay’in) its shadows incline (yatafayya’u zilaluhu; f‑y‑’, return/shade/shift; z‑l‑l, shadow) to the right (‘ani al‑yamin; right side) and the left (wa‑ash‑shama’il; left/north) prostrating to Allah (sujjadan li‑llahi; s‑j‑d, bow/submission) while they are humble? (wa‑hum dakhirun; d‑kh‑r, small/subservient/abased).
And to Allah prostrates (wa‑li‑llahi yasjudu) whatever is in the heavens (ma fi as‑samawati) and whatever is on the earth (wa‑ma fi al‑ard) of creatures (min dabbah; d‑b‑b, tread/crawl/beast) and the angels (wa‑l‑mala’ikah) and they are not arrogant (wa‑hum la yastakbirun; k‑b‑r, pride/greatness).
They fear their Lord (yakhafuna rabbahum; kh‑w‑f, dread/awe) from above them (min fawqihim; transcendence/superiority) and they do (wa‑yaf‘aluna; f‑‘‑l, action) what they are commanded (ma yu’marun; ’‑m‑r, order).
Exegesis: The Physics of Submission.
[Note: Verse 49/50 is a place of Prostration/Sajdah in Islamic recitation]
The imagery of Yatafayya'u (shadows shifting) frames physical laws as acts of worship. As the sun moves, the shadow "prostrates," stretching and shrinking in obedience to cosmic laws. This involuntary physical submission (Sajdah) of inanimate objects and animals (Dabbah) is contrasted with the voluntary, conscious submission of the Angels. Dakhirun (abased) denotes the lack of resistance in nature. The Angels, despite their high status ("above them"), possess Khawf (reverential fear), negating Istikbar (arrogance)—the very trait defining the human disbeliever in v.22. Connects to 13:15 "shadows morning and evening," 22:18 universal prostration, and 55:6 "stars and trees prostrate." Parallels Ps 19:1 heavens declaring glory, echoes Ps 148 "Praise Him, sun and moon," and mirrors Neoplatonic cosmology where all lower realities revert/turn towards the One (Epistrophe).
Surah An‑Nahl • The Bee
Arabic Text: Hafs ‘an ‘Asim
Verses 16:51–60
The Refutation of Dualism & The Psychology of Crisis
And Allah said (wa‑qala Allahu) "Do not take (la tattakhidhu; ’‑kh‑dh, seize/adopt) two gods (ilahayni ithnayni; dual form of ilah + number two) He is only (innama huwa) One God (ilahun wahid; w‑h‑d, singularity) so Me alone (fa‑iyaya; exclusive object) fear Me" (fa‑arhabun; r‑h‑b, terror/awe/monastic dread).
Exegesis: The Anti‑Dualist Edict.
The syntax places the prohibition on dualism specifically (ilahayni ithnayni). Theologians (Razi, Tabari) interpret this as a refutation of the Magian/Zoroastrian duality of Light (Yazdan) and Darkness (Ahriman), or the Christian tendency to deify Jesus alongside the Father. The repetition of the pronoun Iyyaya (Me alone) emphasizes exclusive reverence. Rahbah (dread) denotes a fear based on knowledge of power, distinct from Khawf (general fear). Connects to 21:22 "if there were gods besides Allah... ruin," 17:22 "do not set up another god," and 6:19 "I am but One God." Parallels Isa 45:5–7 "I form light and create darkness... no God besides Me," echoes Deut 6:4 (Shema), and mirrors the Hermetic treatise Asclepius asserting the Unity of the Source despite the multiplicity of effects.
And to Him belongs (wa‑lahu) whatever is in the heavens and the earth (ma fi as‑samawati wa‑l‑ard) and to Him (wa‑lahu) is the religion (ad‑dinu; d‑y‑n, debt/obedience/way) constantly (wasiban; w‑s‑b, perpetual/fixed/pouring; fatigue/incessant) Is it then other than Allah (a‑fa‑ghayra Allahi) you fear? (tattaqun; w‑q‑y, guard).
And whatever you have (wa‑ma bikum) of a blessing (min ni‘matin; n‑‘‑m, softness/grace) is from Allah (fa‑min Allahi) then when (thumma idha) harm touches you (massakumu ad‑durru; d‑r‑r, distress/adversity) unto Him (ilayhi) you groan for help (taj’arun; j‑‘‑r, bellow/moan like a bull/cry aloud).
Exegesis: The Instinctual Monotheism.
Taj’arun is a visceral verb describing the guttural cry of a wild animal or a desperate human in agony. It signifies the collapse of intellectual pretension during trauma, revealing the innate Fitrah (nature) that knows only One Savior exists. Connects to 10:12 "man calls Us on his side," 39:8 "calls upon his Lord turning to Him," and 29:65 praying sincerely on the ship. Parallels Ps 107:6 "cried unto the LORD in their trouble," echoes Jon 1:14 the sailors crying to YHWH, and mirrors the Stoic observation that even atheists invoke Providence in sudden danger.
Then when (thumma idha) He removes (kashafa; k‑sh‑f, unveil/expose/cure) the harm from you (ad‑durra ‘ankum) behold! a group of you (idha fariqun minkum; f‑r‑q, faction) associate partners with their Lord (bi‑rabbihim yushrikun; sh‑r‑k, polytheism).
To deny/show ingratitude (li‑yakfuru; k‑f‑r, cover/reject) for what We gave them (bima ataynahum; ’‑t‑y, gift) So enjoy yourselves (fa‑tamatta‘u; m‑t‑’, temporary pleasure) for soon you will know (fa‑sawfa ta‘lamun).
The Sociology of Jahiliyyah: The Scandal of Gender
And they assign (wa‑yaj‘aluna; j‑‘‑l, place/appoint) to what they do not know (lima la ya‘lamun; ignorance of idols' nature) a portion (nasiban; n‑s‑b, share/lot) of what We provided them (mimma razaqnahum) By Allah (tallahi; ancient oath particle ta) you will surely be questioned (la‑tus’alunna; s‑’‑l, interrogation; emphatic nuun) about what you used to fabricate (‘amma kuntum taftarun; f‑r‑y, split/invent lies).
And they assign (wa‑yaj‘aluna) to Allah daughters (li‑llahi al‑banat; b‑n‑y, build/progeny) Glorified is He (subhanahu) and for themselves (wa‑lahum) what they desire (ma yashtahun; sh‑h‑w, crave/appetite; i.e., sons).
Exegesis: The Theological Misogyny.
Addresses the pre-Islamic belief that Angels were "daughters of Allah" (Banat Allah), while the Arabs themselves despised having daughters, viewing them as economic liabilities or sources of shame. The Quran exposes this double standard as a logical atrocity: attributing to the Divine what they consider inferior for themselves. Connects to 53:21 "for you the male and for Him the female?", 43:16 "taken daughters... and chosen for you sons," and 37:149 questioning this division. Historical context: Jahiliyyah tribal pride rested on male warrior progeny. Parallels the critique in Wis 13 of idolatrous logic, and echoes the absurdity of anthropomorphic projection in Xenophanes.
And when one of them is given tidings (wa‑idha bushshira; b‑sh‑r, news/skin; flush of face) of a female (bi‑l‑untha; ’‑n‑th, feminine/soft) his face becomes (zalla wajhuhu; z‑l‑l, remain/turn) dark/blackened (muswaddan; s‑w‑d, blackness/gloom) and he is suppressed with inward rage (wa‑huwa kazim; k‑z‑m, restrain/shut mouth/filled with grief).
Exegesis: The Face of Shame.
Muswaddan describes the physical darkening of the face due to blood rush or shame. Kazim implies silence while boiling inside (cf. 3:134 al-kazimin, those who suppress anger as a virtue; here it is a vice of resentful pride). Connects to 43:17 repeating the reaction to the "news of the Compassionate's offspring," and 81:8 "when the girl buried alive is asked." Social critique: It attacks the core of patriarchal vanity. Parallels Jer 8:21 "I am black... astonishment has taken hold," and mirrors the intense shame culture of Bedouin society regarding female sexuality/honor.
He hides himself (yatawara; w‑r‑y, conceal/behind) from the people (mina al‑qawm) because of the evil (min su’i; s‑w‑’, badness) of what he was announced (ma bushshira bihi) Shall he keep it (a‑yumsikuhu; m‑s‑k, grasp/hold) in humiliation (‘ala hunin; h‑w‑n, disgrace/contempt) or bury it (am yadussuhu; d‑s‑s, stuff/thrust/hide) in the dust? (fi at‑turab; t‑r‑b, soil) Unquestionably, evil (ala sa’a) is what they judge (ma yahkumun; h‑k‑m, verdict).
For those who do not believe (lil‑ladhina la yu’minun) in the Hereafter (bi‑l‑akhirah) is the attribute of evil (mathalu as‑saw’; m‑th‑l, similitude/example/nature) and to Allah (wa‑li‑llahi) is the Highest Attribute (al‑mathalu al‑a‘la; ‘‑l‑w, supreme/transcendent) and He is the Exalted in Might (wa‑huwa al‑‘aziz) the Wise (al‑hakim).
Exegesis: The Ontological Comparison.
Mathal here means description, nature, or archetype. The "Evil Attribute" (ignorance, need, hatred of offspring) belongs to the finite, deficient creature. The "Highest Attribute" (Al-Mathal Al-A'la) belongs to Allah—absolute perfection, self-sufficiency, and creation without gendered biology. Connects to 30:27 "His is the highest attribute," 42:11 "nothing like unto Him," and 7:180 "Most Beautiful Names." Philosophically, this establishes the Via Eminentiae (Way of Eminence) where God possesses all perfections in an infinite mode, unlike the defective mode of creatures. Parallels Isa 40:18 "To whom then will you liken God?", echoes 1 Tim 6:16 "dwelling in light unapproachable," and mirrors Plotinus's Enneads on the One being beyond all earthly predicates yet the source of all value.
Surah An‑Nahl • The Bee
Arabic Text: Hafs ‘an ‘Asim
Verses 16:61–70
The Divine Patience & The Satanic Aesthetic
And if Allah were to seize (wa‑law yu’akhidhu Allahu; ’‑kh‑dh, blame/take to task) the people (an‑nasa) for their wrongdoing (bi‑zulmihim; z‑l‑m, injustice/displacement) He would not have left (ma taraka; t‑r‑k, abandon/leave behind) upon it (‘alayha; earth) any moving creature (min dabbatin; d‑b‑b, tread/crawl) but He defers them (wa‑lakin yu’akhkhiruhum; ’‑kh‑r, delay/postpone; form II) to a specified term (ila ajalin musamma; ’‑j‑l, deadline + s‑m‑w, named/fixed) So when their time comes (fa‑idha ja’a ajaluhum) they will not delay (la yasta’khiruna; ’‑kh‑r, seek delay; form X) an hour (sa‘atan; moment/hour) nor will they advance [it] (wa‑la yastaqdimun; q‑d‑m, precede).
Exegesis: The Suspension of Doom.
The verse establishes the principle of Imhal (respite) vs. Ihmal (neglect). Universal instantaneous justice would result in total extinction (ma taraka min dabbah), implying all life survives solely by Divine forbearance. Connects to 35:45 (identical phrasing), 18:58 "Lord of Mercy... would have hastened punishment," and 7:34 regarding the fixed Ajal. Theological implication: Time exists as a mercy for repentance. Parallels Ps 130:3 "If You kept a record of sins... who could stand?", echoes 2 Pet 3:9 "patient with you, not wanting anyone to perish," and mirrors the Rabbinic concept of Erech Apayim (Long-suffering).
And they assign (wa‑yaj‘aluna; j‑‘‑l, appoint) to Allah (li‑llahi) what they dislike (ma yakrahuna; k‑r‑h, detest/hate; i.e., daughters/partners) and their tongues describe (wa‑tasifu alsinatuhum; w‑s‑f, attribute/depict) the lie (al‑kadhiba; k‑dh‑b, falsehood) that for them (anna lahumu) is the best (al‑husna; h‑s‑n, excellence/paradise) No doubt (la jarama; j‑r‑m, inevitable cut) that for them (anna lahumu) is the Fire (an‑nara) and that they will be abandoned/excessive (wa‑annahum mufratun; f‑r‑t, exceed bounds/left behind/hastened to fire).
By Allah (tallahi; oath) We certainly sent (la‑qad arsalna; r‑s‑l, dispatch) to nations (ila umamin; ’‑m‑m, communities) before you (min qablika) but Satan adorned (fa‑zayyana lahumu ash‑shaytan; z‑y‑n, decorate/beautify) their deeds (a‘malahum; ’‑m‑l, actions) so he is their ally (fa‑huwa waliyyuhum; w‑l‑y, guardian/friend) today (al‑yawm) and for them (wa‑lahum) is a painful punishment (‘adhabun alim; ’‑l‑m, suffering).
Exegesis: The Aesthetics of Evil.
Tazyin (adornment) is the specific satanic function: making the ugly (shirk, oppression) appear intellectually or aesthetically pleasing. Verse 63 links the current Meccan rejection to a historical pattern of "decorated" disbelief. Mufratun (v.62) is philologically complex; usually interpreted as "abandoned/forgotten in the Fire" or "hastened foremost into it." Connects to 6:43 "hearts hardened and Satan adorned," 27:24 "barred them from the path," and 35:8 "evil deed made fair-seeming." Parallels 2 Cor 4:4 "god of this age blinded minds," echoes Isa 5:20 "call evil good and good evil," and mirrors the Gnostic concept of Planē (Error) masquerading as Truth.
The Hermeneutics of Water & Scripture
And We did not send down (wa‑ma anzalna) to you the Book (‘alayka al‑kitaba) except that you may clarify (illa li‑tubayyina; b‑y‑n, evident/explain) to them (lahum) that wherein they differ (alladhi ikhtalafu fihi; kh‑l‑f, disagree/vary) and as guidance (wa‑hudan; h‑d‑y, direction) and mercy (wa‑rahmatan; r‑h‑m, grace) for a people who believe (li‑qawmin yu’minun).
And Allah sent down (wa‑Allahu anzala) from the sky (mina as‑sama’i) water (ma’an) then He revived (fa‑ahya; h‑y‑y, give life) the earth (al‑ard) after its death (ba‘da mawtiha; m‑w‑t, inanimate state) Indeed in that (inna fi dhalika) is surely a Sign (la‑ayatan) for a people who listen (li‑qawmin yasma‘un; s‑m‑‘, auditory reception/hearken).
Exegesis: The Rain-Revelation Typology.
The juxtaposition of Verses 64 (The Book) and 65 (The Rain) establishes the Quranic metaphor: Revelation is to the dead heart what Rain is to the dead earth. Both "descend" (anzala) to revive (ihya). The function of the Book is Tabyin—resolving sectarian/philosophical conflict into unity. Connects to 42:28 "sends down rain after despair," 57:17 "know that Allah gives life to earth... thus We explain signs," and 30:24 "signs... rain." Parallels Isa 55:10–11 "As rain descends... so is My Word," echoes Heb 6:7 "land that drinks rain," and mirrors the agrarian spirituality of the Near East where rain is the primary theophany of Providence.
The Biological Miracles: Digestion & Fermentation
And indeed for you (wa‑inna lakum) in the grazing livestock (fi al‑an‘am) is surely a lesson (la‑‘ibratan; ‘‑b‑r, cross over/interpret/example) We give you to drink (nusqikum; s‑q‑y, water/irrigate) from what is in their bellies (mimma fi butunihi; b‑t‑n, interior/belly) from between (min bayni) excrement/chyme (farthin; f‑r‑th, intestinal content/waste) and blood (wa‑damin; d‑m‑y, blood) pure milk (labanan khalisan; l‑b‑n, milk + kh‑l‑s, exclusive/pure/clear) palatable (sa’ighan; s‑w‑gh, flow easily/pleasant) to the drinkers (lil‑sharibin).
Exegesis: The Filtration of Grace.
A biological observation used as a theological proof. Farth refers to the semi-digested cud/chyme in the rumen. The production of white, pure milk (laban khalis) from the physiological intersection of waste (farth) and vital fluid (dam) without being tainted by the taste or color of either is the miracle. Connects to 23:21 (similar wording), 36:73 "drinks and benefits," and 6:145 dietary laws. Metaphorically, it suggests extracting purity (faith) from a body composed of clay and blood. Parallels Job 10:10 "poured me out like milk," and echoes the specific praise of milk as the only food that suffices as drink in Prophetic medicine.
And from the fruits (wa‑min thamarati; th‑m‑r, yield) of the date palms (an‑nakhil) and the grapevines (wa‑l‑a‘nab) you take (tattakhidhuna; ’‑kh‑dh, derive) from it (minhu) an intoxicant (sakaran; s‑k‑r, drunkenness/strong drink) and a good provision (wa‑rizqan hasanan; r‑z‑q, sustenance) Indeed in that (inna fi dhalika) is surely a Sign (la‑ayatan) for a people who reason (li‑qawmin ya‘qilun).
Exegesis: The Dual Potential.
Revealed in Mecca (pre-prohibition), this verse contrasts Sakar (intoxicant) with Rizq Hasan (wholesome food like dates/raisins/vinegar). Linguistically, the separation implies Sakar is not "good provision." Legal scholars (Hanafi) initially used this to distinguish types of drink, while the majority (Jumhur) see it abrogated by 5:90 or as a subtle critique even here. Connects to 2:219 "sin is greater than benefit," 4:43 "do not approach prayer while intoxicated," and 5:90 declaring it "filth." Parallels Prov 20:1 "Wine is a mocker," echoes Eph 5:18 "do not get drunk on wine," and mirrors the classic tension in wisdom literature between wine as gladness (Ps 104:15) and wine as ruin.
The Sign of the Bee (Titular Verse)
And your Lord inspired (wa‑awha rabbuka; w‑h‑y, signal/inspiration/revelation) to the bee (ila an‑nahl; n‑h‑l, bee/gift) "Take (an ittakhidhi; imperative) from the mountains (mina al‑jibal) houses (buyutan; b‑y‑t, dwelling/hive) and from the trees (wa‑mina ash‑shajar) and from what they erect/trellis (wa‑mimma ya‘rishun; ‘‑r‑sh, throne/roof/trellis).
Then eat (thumma kuli; feminine imperative) from all the fruits (min kulli ath‑thamarat) and follow (fa‑asluki; s‑l‑k, thread/travel path) the ways of your Lord (subula rabbiki; s‑b‑l, paths) made easy (dhululan; dh‑l‑l, humble/submissive/tamed) There comes forth (yakhruju; kh‑r‑j, exit) from their bellies (min butuniha) a drink (sharabun; honey/fluid) diverse (mukhtalifun; kh‑l‑f, vary) are its colors (alwanuhu) in it is healing (fihi shifa’un; sh‑f‑y, cure) for the people (li‑n‑nasi) Indeed in that (inna fi dhalika) is surely a Sign (la‑ayatan) for a people who reflect (li‑qawmin yatafakkarun).
Exegesis: The Apian Revelation.
The use of Wahy (inspiration) for the Bee elevates instinct to the level of Divine command. The imperatives are feminine (ittakhidhi, kuli, asluki), scientifically accurate as worker bees are female. Dhululan implies the pathways of flight and flower-location are "tamed" (navigable) by God for the bee. Shifa' (healing) affirms the medicinal value of honey (antimicrobial/nutritional). Connects to 47:15 "rivers of purified honey," 16:10–11 (nectar source), and Hadith: "Healing is in three... [including] a gulp of honey." Parallels Prov 6:6 "Go to the ant... consider her ways," echoes Sirach 11:3 "Bee is small... but her fruit is supreme," and mirrors Virgil’s Georgics IV describing the bee’s "divine breath" (divinae mentis).
The Arc of Senility
And Allah created you (wa‑Allahu khalaqakum) then He will take you in death (thumma yatawaffakum; w‑f‑y, complete term) and among you (wa‑minkum) is he who is reversed (man yuraddu; r‑d‑d, return/reject) to the most abject age (ila ardhali al‑‘umuri; r‑dh‑l, vile/low/base + ‘‑m‑r, life/age) so that he knows not (li‑kay la ya‘lama; negation of cognition) after [having] knowledge (ba‘da ‘ilmin) a thing (shay’an) Indeed Allah (inna Allaha) is All‑Knowing (‘alim) Powerful (qadir; q‑d‑r, measure/capacity).
Exegesis: The Regression to Infancy.
Ardhal al-'umur (the most abject age) refers to senility/dementia where the accumulation of lifelong 'Ilm (knowledge) dissolves into oblivion, returning the adult to the dependency of a child. It serves as a humbler of intellectual pride (the Mustakbirun of v.22). Connects to 22:5 (similar phrasing on life stages), 30:54 "strength then weakness and gray hair," and 36:68 "reverse him in creation." Parallels Eccl 12:1–7 the darkening of windows and trembling of keepers, echoes Ps 90:10 "strength is labor and sorrow," and mirrors the Shakespearean "second childishness and mere oblivion."
Surah An‑Nahl • The Bee
Arabic Text: Hafs ‘an ‘Asim
Verses 16:71–83
The Economics of Grace & The Argument from Inequality
And Allah has preferred (wa‑Allahu faddala; f‑d‑l, surplus/favor/rank) some of you over others (ba‘dakum ‘ala ba‘din) in provision (fi ar‑rizq; r‑z‑q, sustenance) But those who were preferred (fa‑ma alladhina fuddilu; passive) would not hand over (bi‑raddi; r‑d‑d, return/hand back) their provision (rizqihim) to those whom their right hands possess (‘ala ma malakat aymanuhum; m‑l‑k, own/slave) so that they become (fa‑hum) therein equal (fihi sawa’un; s‑w‑y, level/same) Is it then the favor of Allah (a‑fa‑bi‑ni‘mati Allahi) they reject? (yajhadun; j‑h‑d, struggle against/deny knowingly).
And Allah has made (ja‘ala; j‑‘‑l, appoint/create) for you from yourselves (min anfusikum) mates (azwajan; z‑w‑j, pair/spouse) and made for you (wa‑ja‘ala lakum) from your mates (min azwajikum) sons (banin; b‑n‑y, build/children) and grandsons/servers (wa‑hafadatan; h‑f‑d, serve quickly/grandchildren) and provided for you (wa‑razaqakum) from the good things (mina at‑tayyibat; t‑y‑b, wholesome/pure) Is it then in falsehood (a‑fa‑bi‑l‑batili; b‑t‑l, void/vain/null) they believe (yu’minun) and in the favor of Allah (wa‑bi‑ni‘mati Allahi) they disbelieve? (yakfurun).
Exegesis: The Familial Argument.
The text employs an a fortiori argument (logic of the stronger reason). Verse 71 argues: If you, in your human hierarchy, refuse to make your slaves equal partners in your wealth, how can you elevate God’s slaves (idols/Jesus/Angels) to be equal partners in His Divinity? Yajhadun implies "denial despite knowledge" (obstinacy). Verse 72 lists domestic blessings—Hafadah implies either grandchildren or those who serve with agility (extended family clan). Connects to 30:28 (identical slave parable), 4:36 rights of slaves, and 25:74 prayer for family joy. Parallels Philemon 1:16 (Paul redefining the slave relationship), echoes Ps 127:3 "children are a heritage from the LORD," and mirrors the Roman legal distinction between potestas (power over family) and divine sovereignty.
The Impotence of Idols & The Parabolic Binary
And they worship (wa‑ya‘buduna) besides Allah (min duni Allahi) that which possesses nothing (ma la yamliku; m‑l‑k, ownership/control) of provision for them (rizqan) from the heavens (mina as‑samawati; rain) and the earth (wa‑l‑ard; crops) a thing (shay’an) nor are they capable (wa‑la yastati‘un; t‑w‑‘, obedience/capacity/stamina).
So do not strike (fa‑la tadribu; d‑r‑b, strike/coin) for Allah similitudes (li‑llahi al‑amthal; m‑th‑l, likeness/parable) Indeed Allah knows (inna Allaha ya‘lamu) and you do not know (wa‑antum la ta‘lamun).
Allah strikes a similitude: (daraba Allahu mathalan) A slave (‘abdan; ‘‑b‑d, servant) owned (mamlukan; passive participle) having no power (la yaqdiru; q‑d‑r, capacity) over a thing (‘ala shay’in) and one whom We provided (wa‑man razaqnahu) from Us (minna) a good provision (rizqan hasanan) so he spends (fa‑huwa yunfiqu; n‑f‑q, spend/tunnel) from it (minhu) secretly (sirran; s‑r‑r, hidden) and publicly (wa‑jahran; j‑h‑r, open/loud) Are they equal? (hal yastawun) Praise be to Allah (al‑hamdu li‑llahi) But most of them do not know (bal aktharuhum la ya‘lamun).
And Allah strikes a similitude: (wa‑daraba Allahu mathalan) Two men (rajulayni) one of them is mute (ahaduhuma abkamu; b‑k‑m, dumb/speechless/inarticulate) he has no power (la yaqdiru) over a thing (‘ala shay’in) and he is a burden (wa‑huwa kallun; k‑l‑l, fatigue/heavy load/dependent) upon his master (‘ala mawlahu; w‑l‑y, guardian) Wherever he directs him (aynama yuwajjihhu; w‑j‑h, face/orient) he brings no good (la ya’ti bi‑khayrin) Is he equal (hal yastawi) to one who commands (huwa ya’muru; ’‑m‑r, order) justice (bi‑l‑‘adl; ‘‑d‑l, balance/equity) while he is on (wa‑huwa ‘ala) a straight path? (siratin mustaqim; s‑r‑t, way + q‑w‑m, upright).
Exegesis: The Theology of Comparison.
Verse 74 forbids Anthropomorphism ("do not coin similitudes for Allah"—i.e., do not compare Him to kings or idols). The Quran then offers two "Correct" parables:
Power vs. Impotence (v.75): The Idol is the "owned slave" (mamluk), possessing nothing; Allah is the Benevolent Provider who spends freely.
Speech/Justice vs. Muteness (v.76): The Idol is Abkam (mute/inanimate) and a Kall (burden/useless weight); Allah is the Living Commander of Justice on a Straight Path.
Connects to 30:28 (slave parable), 7:194 "servants like yourselves," and 42:11 "nothing is like Him." Parallels Isa 46:5 "To whom will you liken Me?", echoes Ps 115:5–7 "mouths but speak not," and mirrors the Aristotelian Prime Mover (Pure Act) versus the passive potentiality of matter.
The Epistemology of Senses & The Relativity of Time
And to Allah belongs (wa‑li‑llahi) the Unseen (ghaybu; gh‑y‑b, absent/hidden) of the heavens and the earth (as‑samawati wa‑l‑ard) And the matter of the Hour (wa‑ma amru as‑sa‘ati) is not but as a twinkle (illa ka‑lamhi; l‑m‑h, glance/flash/blink) of the eye (al‑basar; b‑s‑r, vision) or it is nearer (aw huwa aqrabu; q‑r‑b, proximity) Indeed Allah (inna Allaha) is over all things Competent (‘ala kulli shay’in qadir).
And Allah brought you out (wa‑Allahu akhrajakum; kh‑r‑j, exit) from the bellies of your mothers (min butuni ummahatikum) not knowing a thing (la ta‘lamuna shay’an; tabula rasa) and He made for you (wa‑ja‘ala lakumu) the hearing (as‑sam‘a; s‑m‑‘, audition) and the sight (wa‑l‑absara) and the hearts/intellects (wa‑l‑af’idata; f‑’‑d, heart/vital center/perception) that you might give thanks (la‘allakum tashkurun).Shutterstock
Exegesis: The Tabula Rasa & The Quickening.
Verse 77 describes the Eschaton as instantaneous (lamh al-basar), collapsing time relative to Divine power. Verse 78 presents the "Empiricist" epistemology: Humans are born ignorant (la ta'lamuna shay'an), acquiring knowledge only through the sensory gates (Hearing $\rightarrow$ Sight $\rightarrow$ Intellect). Note the singular "Hearing" (Sam') vs. plural "Sights" (Absar), often interpreted as the singularity of Revelation vs. the multiplicity of observations. Af'idah implies the processing center (heart/mind). Connects to 23:78 (identical sensory list), 67:23 "little do you thank," and 7:172 covenant of souls. Parallels Locke’s Essay Concerning Human Understanding (mind as white paper), echoes Eccl 11:5 not knowing how the spirit comes to bones in the womb, and mirrors Aristotle’s De Anima on the senses as the basis of cognition.
The Aerodynamics of Submission & The Domestic Sanctuary
Do they not see (a‑lam yaraw) the birds (ila at‑tayr; t‑y‑r, fly/volatile) held/subjugated (musakhkharatin; s‑kh‑r, compelled service) in the atmosphere (fi jawwi; j‑w‑w, cavity/air/midair) of the sky (as‑sama’i) none holds them (ma yumsikuhunna; m‑s‑k, grasp/retain) except Allah (illa Allahu) Indeed in that (inna fi dhalika) are surely Signs (la‑ayatin) for a people who believe (li‑qawmin yu’minun). And Allah has made for you (wa‑Allahu ja‘ala lakum) from your homes (min buyutikum; b‑y‑t, spend night/house) a place of rest (sakanan; s‑k‑n, stillness/peace/dwelling) and made for you (wa‑ja‘ala lakum) from the skins (min juludi; j‑l‑d, skin/leather) of the livestock (al‑an‘am) tents/houses (buyutan) which you find light (tastakhiffunaha; kh‑f‑f, lightness/ease) on the day of your travel (yawma za‘nikum; z‑‘‑n, departure/journey) and the day of your stay (wa‑yawma iqamatikum; q‑w‑m, standing/residence) and from their wool (wa‑min aswafiha; s‑w‑f, wool) and their fur (wa‑awbariha; w‑b‑r, camel fur) and their hair (wa‑ash‘ariha; sh‑‘‑r, goat hair) furniture/wealth (athathan; ’‑th‑th, goods/furnishings) and enjoyment (wa‑mata‘an; m‑t‑’, commodity) for a time (ila hinin; h‑y‑n, duration).
And Allah has made for you (wa‑Allahu ja‘ala lakum) from what He created (mimma khalaqa) shades (zilalan; z‑l‑l, shadow/protection) and made for you (wa‑ja‘ala lakum) from the mountains (mina al‑jibal) shelters/caves (aknanan; k‑n‑n, cover/hide/nest) and made for you (wa‑ja‘ala lakum) garments (sarabila; s‑r‑b‑l, shirt/mail) to protect you (taqikum; w‑q‑y, shield) from the heat (al‑harra; h‑r‑r, hot) and garments (wa‑sarabila) to protect you (taqikum) from your violence/war (ba’sakum; b‑’‑s, might/battle stress) Thus does He complete (kadhalika yutimmu; t‑m‑m, perfection) His favor (ni‘matahu) upon you (‘alaykum) that you might submit (la‘allakum tuslimun; s‑l‑m, Islam/surrender).
Exegesis: The Technology of Grace.
The passage shifts from cosmic signs (birds held by gravity/divine will in v.79) to anthropological grace (v.80–81). It catalogs human technology—architecture (sakan), nomadism (leather tents, light for travel), textiles (wool/fur/hair), and military defense (armor/sarabil). Note: "Protection from heat" is mentioned (context: Arabia), while "cold" is implied or encompassed. Sakan defines the home not just as a structure, but as a psychological state of "Stillness." Connects to 67:19 birds spreading wings, 15:82 carving mountains for safety, and 21:80 teaching David the art of mail (labus). Parallels Matt 6:26 "look at the birds," echoes Gen 3:21 God making "garments of skin," and mirrors the Stoic concept of Pronoia (Providence) providing arts (technai) for human survival.
The Psychology of Ingratitude
But if they turn away (fa‑in tawallaw; w‑l‑y, turn back) then only upon you (fa‑innama ‘alayka) is the clear notification (al‑balagh al‑mubin; b‑l‑gh, delivery).
They recognize (ya‘rifuna; ‘‑r‑f, know/cognize) the favor of Allah (ni‘mata Allahi) then they deny it (thumma yunkirunaha; n‑k‑r, reject/disguise) and most of them (wa‑aktharuhumu) are the ungrateful/disbelievers (al‑kafirun; k‑f‑r, cover/deny).
Exegesis: The Crime of Recognition.
This defines the essence of Kufr (disbelief) in the Quran: not ignorance, but Juhud (rejection after knowledge). They "recognize" the safety of the sanctuary, the utility of the cattle, and the rain, yet attribute it to idols or their own skill ("This is from my fathers" or "My luck"). The Prophet’s duty is absolved by Balagh (delivery); the psychological distortion lies with the receiver. Connects to 27:14 "denied them in injustice though their souls were convinced," 2:146 "know him as they know their sons," and 16:53 "groan to Him" then shift to idols. Parallels Rom 1:21 "knew God, but glorified Him not," and echoes the Socratic paradox of Akrasia (acting against better judgment), though here it is willful malice.
Surah An‑Nahl • The Bee
Arabic Text: Hafs ‘an ‘Asim
Verses 16:84–97
The Eschatological Courtroom & The Silent Partners
And the Day (wa‑yawma) We raise (nab‘athu; b‑‘‑th, resurrect/dispatch) from every nation (min kulli ummatin; community) a witness (shahidan; sh‑h‑d, testimony/observer) then it will not be permitted (thumma la yu’dhanu; ’‑dh‑n, ear/permission/allow) for those who disbelieved (lil‑ladhina kafaru) nor will they be asked to appease (wa‑la hum yusta‘tabun; ‘‑t‑b, threshold/blame; form X: seek favor/make amends).
And when those who wronged (wa‑idha ra’a alladhina zalamu; z‑l‑m, injustice) see the punishment (al‑‘adhab) it will not be lightened (fa‑la yukhaffafu; kh‑f‑f, light weight) for them (‘anhum) nor will they be respited (wa‑la hum yunzarun; n‑z‑r, delay/glance).
And when those who associated others (wa‑idha ra’a alladhina ashraku) see their partners (shuraka’ahum; sh‑r‑k, associates/idols) they say (qalu) "Our Lord (rabbana) these are our partners (ha’ula’i shuraka’una) whom we used to invoke (alladhina kunna nad‘u) besides You" (min dunika) But they [the partners] cast back (fa‑alqaw; l‑q‑y, throw) at them the word (ilayhimu al‑qawla) "Indeed you are surely liars" (innakum la‑kadhibun; k‑dh‑b, false).
And they offer (wa‑alqaw; cast/surrender) to Allah (ila Allahi) on that Day (yawma’idhin) submission (as‑salam; s‑l‑m, peace/capitulation) and lost from them (wa‑dalla ‘anhum; d‑l‑l, stray/vanish) is what they used to fabricate (ma kanu yaftarun; f‑r‑y, invent lies).
Those who disbelieved (alladhina kafaru) and hindered (wa‑saddu; s‑d‑d, block/divert) from the way of Allah (‘an sabili Allahi) We will increase them (zidnahum; z‑y‑d, addition) punishment over punishment (‘adhaban fawqa al‑‘adhab) because of what they used to (bima kanu) spread corruption (yufsidun; f‑s‑d, ruin/disorder).
Exegesis: The Betrayal of the Idols.
The scene depicts the total breakdown of the polytheistic hierarchy. The "Witness" (Shahid) is the Prophet of each nation testifying against them. The verb Yusta'tabun implies that the time for "making amends" or "pleasing God" (removing blame) is over; the threshold ('atabah) is closed. In Verse 86, the idols (or demons/leaders) speak, reversing the relationship by calling their worshippers "Liars" for attributing divinity to them. The "Casting of Salam" (v.87) is a forced, ontological surrender, distinct from the voluntary Islam of the believers. Connects to 28:63 "we dissociate ourselves from them," 10:28 "we were not what you worshipped," and 25:30 the Messenger saying "my people took this Quran as abandoned." Parallels Judgment scenes in Matt 25 (separation of sheep/goats) and the Enochic tradition where fallen watchers cannot intercede for their followers.
The Universal Witness & The Function of the Book
And the Day We raise (wa‑yawma nab‘athu) in every nation (fi kulli ummatin) a witness against them (shahidan ‘alayhim) from themselves (min anfusihim) and We bring you (wa‑ji’na bika) as a witness (shahidan) against these (‘ala ha’ula’i) And We sent down (wa‑nazzalna; intensive descent) to you the Book (‘alayka al‑kitaba) as a clarification (tibyanan; b‑y‑n, distinct/evident; intensive verbal noun) for every thing (li‑kulli shay’in) and a guidance (wa‑hudan) and mercy (wa‑rahmatan) and good tidings (wa‑bushra; b‑sh‑r, joy/news) for the Muslims (lil‑muslimin; s‑l‑m, submitters).
Exegesis: The Hermeneutic Absolute.
A pivotal verse in Islamic theology. The Prophet (pbuh) is the "Witness over Witnesses" (Shahid 'ala ha'ula'i), ratifying the truth of previous prophets. The Quran is defined as Tibyan—not just an explanation, but an intensive clarification/exposition of "every thing" (essential for guidance, law, and ethics). Jurists (Shafi'i) use this to establish the Quran (and Sunnah by extension) as the complete source of Law (Sharia). Connects to 4:41 "How then... when We bring you as a witness," 12:111 "detailed explanation of all things," and 6:38 "neglected nothing in the Book." Parallels John 16:13 the Spirit guiding into "all truth," and mirrors the concept of the Logos illuminating the darkness.
The Manifesto of Ethics (The Khutbah Verse)
Indeed Allah (inna Allaha) commands (ya’muru; ’‑m‑r, order) justice (bi‑l‑‘adl; ‘‑d‑l, balance/equity/equalizing) and excellence/benevolence (wa‑l‑ihsan; h‑s‑n, beauty/perfection/doing more than duty) and giving (wa‑ita’i; ’‑t‑y, gift) to possessors of kinship (dhi al‑qurba; q‑r‑b, near/relatives) and He forbids (wa‑yanha; n‑h‑y, prohibit/end) immorality (‘ani al‑fahsha’i; f‑h‑sh, excess/shameful deed/adultery) and bad conduct (wa‑l‑munkar; n‑k‑r, unknown/denied/socially rejected) and oppression (wa‑l‑baghy; b‑gh‑y, desire/transgress/envy) He admonishes you (ya‘izukum; w‑‘‑z, preach/exhort) that you may remember (la‘allakum tadhakkarun).
Exegesis: The Ethical Triangle.
Recited every Friday in the Khutbah, this verse summarizes Islamic ethics into three commands and three prohibitions.
'Adl (Justice): The minimum baseline (lex talionis, contract fulfillment).
Ihsan (Excellence): The spiritual ideal (forgiving, giving more than due, worshipping as if seeing God).
Ita' dhi al-Qurba (Kinship): The social glue (cementing the family unit).
Opposed by:
Fahsha' (Indecency): Private/bodily sins (lust, greed).
Munkar (Rejection): Public/social evils rejected by collective conscience/law.
Baghy (Oppression): Political/interpersonal aggression and tyranny.
Connects to 4:58 "render trusts," 2:195 "do good (Ihsan)," and 42:23 "love in kinship." Ibn Mas'ud called it "the most comprehensive verse in the Quran." Parallels Mic 6:8 "do justly, love mercy, walk humbly," and mirrors Aristotelian ethics of the "Golden Mean" (Justice) transcended by the Platonic/Sufi concept of the Good (Ihsan).
The Metaphysics of Oaths & The Unraveling Thread
And fulfill (wa‑awfu; w‑f‑y, complete/pay in full) the covenant of Allah (‘ahda Allahi; ‘‑h‑d, pact/stipulation) when you have covenanted (idha ‘ahadtum) and do not break (wa‑la tanqudu; n‑q‑d, untwist/demolish) the oaths (al‑ayman; y‑m‑n, right hand/oath) after their confirmation (ba‘da tawkidiha; w‑k‑d, strengthen/ratify/strap) and indeed you have made (wa‑qad ja‘altum) Allah (Allaha) over you (‘alaykum) a guarantor (kafilan; k‑f‑l, sponsor/bail/witness) Indeed Allah knows (inna Allaha ya‘lamu) what you do (ma taf‘alun).
And do not be (wa‑la takunu) like the one who (ka‑allati; feminine singular) untwisted (naqadat; n‑q‑d, unravel) her spun thread (ghazlaha; gh‑z‑l, spinning/yarn/courting) after strength (min ba‘di quwwatin; q‑w‑y, force) into broken fibers (ankathan; n‑k‑th, untwisted strands; plural) taking (tattakhidhuna) your oaths (aymanakum) as [a means of] deceit/intrusion (dakhalan; d‑kh‑l, entrance/corruption/alien element) between you (baynakum) because a community (an takuna ummatun; ’‑m‑m, nation) is (hiya) more numerous/wealthier (arba; r‑b‑w, increase/usury/growth) than a community (min ummatin) Only Allah tests you (innama yablukumu Allahu; b‑l‑w, trial) thereby (bihi) and He will surely clarify (wa‑la‑yubayyinanna; b‑y‑n, evident) to you on the Day of Resurrection (yawma al‑qiyamah) that wherein you used to differ (ma kuntum fihi takhtalifun).
Exegesis: The Raytah Syndrome.
The metaphor in Verse 92 alludes to a well-known Meccan woman (Raytah bint Sa'd) who famously spent her days spinning strong wool, only to command her maids to unravel it all at night. This image of "Sisyphean futility" illustrates the political breaking of treaties (Ankath) for opportunistic gain (because one nation is "more numerous/wealthier" - Arba). Dakhalan implies using oaths as a "Trojan horse" or deceitful entry to gain advantage. Connects to 13:20 "fulfill the covenant," 9:4 "treaties with polytheists," and 3:77 selling oaths for a small price. Parallels Ezek 17:16–18 condemnation of breaking covenants (Zedekiah), and mirrors the Penelope motif in the Odyssey (weaving and unweaving), though Penelope did it for fidelity, while Raytah (and the covenant-breaker) does it from madness or treachery.
And if Allah willed (wa‑law sha’a Allahu) He could have made you (la‑ja‘alakum) one nation (ummatan wahidatan; monolithic community) but He leads astray (wa‑lakin yudillu; d‑l‑l, lose) whom He wills (man yasha’u) and guides (wa‑yahdi) whom He wills (man yasha’u) and you will surely be questioned (wa‑la‑tus’alunna; s‑’‑l, ask/interrogate) about what you used to do (a‘mma kuntum ta‘malun).
And do not take (wa‑la tattakhidhu) your oaths (aymanakum) as deceit (dakhalan) between you (baynakum) lest a foot should slip (fa‑tazilla qadamun; z‑l‑l, slip/slide) after its stability (ba‘da thubutiha; th‑b‑t, fix/firm) and you taste (wa‑tadhuqu; dh‑w‑q, taste) the evil (as‑su’a) because you hindered (bima sadadlum) from the way of Allah (‘an sabili Allahi) and for you is a great punishment (‘adhabun ‘azim).
Exegesis: The Sociology of Trust.
Verse 93 resolves the problem of diversity: pluralism is Divinely Willed to test human will; a forced "One Nation" would negate moral agency. Verse 94 warns that breaking oaths causes the "foot to slip" (tazilla qadam)—a powerful idiom for losing one's standing in Islam or credibility in society. Deceit in religious/political oaths not only ruins the liar but hinders others from the Path (sadd 'an sabil Allah), as observers lose trust in the faith due to the believer's treachery. Connects to 5:48 "tested you in what He gave you," 11:118 "would have made them one," and 3:103 "hold firmly." Parallels James 5:12 "let your yes be yes," and mirrors the intense emphasis on Fides (Faith/Trust) in Roman/Stoic ethics as the foundation of civil society.
The Divine Trade & The Gender Equality of Salvation
And do not exchange (wa‑la tashtaru; sh‑r‑y, sell/buy/barter) the covenant of Allah (‘ahda Allahi) for a small price (thamanan qalilan; q‑l‑l, little/cheap) Indeed what is with Allah (innama ‘inda Allahi) it is better for you (huwa khayrun lakum) if you knew (in kuntum ta‘lamun).
Whatever is with you (ma ‘indakum) runs out/vanishes (yanfadu; n‑f‑d, deplete/exhaust) and whatever is with Allah (wa‑ma ‘inda Allahi) remains (baqin; b‑q‑y, eternal/remain) And We will surely pay (wa‑la‑najziyanna; j‑z‑y, reward) those who were patient (alladhina sabaru) their reward (ajrahum) according to the best (bi‑ahsani) of what they used to do (ma kanu ya‘malun).
Whoever does (man ‘amila) righteousness (salihan; s‑l‑h, repair/good) whether male (min dhakarin) or female (aw untha) while he is a believer (wa‑huwa mu’min) We will surely cause him to live (fa‑la‑nuhyiyannahu; h‑y‑y, animate) a good life (hayatan tayyibatan; t‑y‑b, pure/wholesome/pleasant) and We will surely pay them (wa‑la‑najziyannahum) their reward (ajrahum) according to the best (bi‑ahsani) of what they used to do.
Exegesis: The Good Life (Hayat Tayyibah).
The section concludes with the "Divine Economics": the finite (yanfad) vs. the Infinite (baq). Verse 97 is the explicit charter of spiritual gender equality in Islam—salvation is meritocratic, irrespective of sex. Hayat Tayyibah is interpreted by scholars not necessarily as wealth, but as Qana'ah (contentment), spiritual sweetness, and Rizq that is halal (lawful). It brings the "Paradise state" into the "Worldly state." Connects to 3:195 "I waste not the labor... male or female," 33:35 listing men and women equally, and 18:46 "wealth... fading, good deeds... remaining." Parallels John 10:10 "have life... abundantly," echoes Matt 6:20 "treasures in heaven," and mirrors the Sufi pursuit of Baqa (Subsistence in God) after Fana (Annihilation of self).
Surah An‑Nahl • The Bee
Arabic Text: Hafs ‘an ‘Asim
Verses 16:98–110
The Liturgy of Protection & The Limits of Satanic Power
So when you recite (fa‑idha qara’ta; q‑r‑’, read/proclaim) the Quran (al‑qur’ana; recitation/gathering) seek refuge (fa‑ista‘idh; ‘‑w‑dh, seek shelter/cling) in Allah (bi‑llahi) from Satan (min ash‑shaytani; sh‑t‑n, distant/adversary/rope) the outcast/accursed (ar‑rajim; r‑j‑m, stoned/expelled/missile).
Indeed, he has no authority (innahu layse lahu sultanun; s‑l‑t, power/dominion/proof) over those who believe (‘ala alladhina amanu) and upon their Lord (wa‑‘ala rabbihim) they rely (yatawakkalun; w‑k‑l, trust/deputize).
[16:100] His authority (innama sultanuhu) is only over those who take him as ally (‘ala alladhina yatawallawnahu; w‑l‑y, turn to/befriend) and those who are (wa‑alladhina hum) concerning Him (bihi) associating partners (mushrikun; sh‑r‑k, polytheists).
Exegesis: The Apotropaic Formula.
This verse establishes the Isti’adha ("A'udhu billahi...") as a mandatory/recommended prelude to Quranic recitation. The command implies that the act of Recitation is a spiritual combat zone requiring a shield ('awdh) against satanic distraction (waswasah). Theologically, it defines the limit of Satan's power: he has no Sultan (coercive authority) over the Mutawakkilin (those who rely on God); his power is strictly consensual, existing only over those who "turn to him" (yatawallawnahu). Connects to 7:200 "if suggestion from Satan touches you," 114:4 "whisperer who withdraws," and 15:42 "over My servants you have no authority." Parallels James 4:7 "Resist the devil and he will flee," and mirrors the prophylactic prayers in the Hekhalot mystical texts before ascending.
The Theory of Abrogation & The Spirit of Holiness
[16:101] And when We exchange (wa‑idha baddalna; b‑d‑l, change/substitute) a verse (ayatan; sign/miracle) in place of a verse (makana ayatin) and Allah knows best (wa‑Allahu a‘lamu) what He sends down (bima yunazzilu) they say (qalu) "You are only (innama anta) a fabricator" (muftarin; f‑r‑y, invent/forge/split) Nay, most of them (bal aktharuhum) do not know (la ya‘lamun).
[16:102] Say, "The Pure Spirit/Holy Spirit brought it down" (qul nazzalahu ruhu al‑qudusi; r‑w‑h, spirit + q‑d‑s, holiness/sanctity) from your Lord (min rabbika) in truth (bi‑l‑haqqi) to make firm (li‑yuthabbita; th‑b‑t, stabilize/anchor) those who believe (alladhina amanu) and as guidance (wa‑hudan) and good tidings (wa‑bushra) for the Muslims (lil‑muslimin).
Exegesis: The Dynamic Revelation.
Verse 101 addresses the polemic against Naskh (Abrogation/Substitution). The polytheists claimed the change in commands (e.g., Qibla change, gradual prohibition of wine) proved Muhammad (pbuh) was "improvising" (muftarin). The Quran frames this not as inconsistency, but as divine pedagogy—tailoring the prescription to the patient's stage. The agent of this descent is Ruh al-Qudus (Gabriel), emphasizing the "Holy" (pure from error) nature of the transmission. Connects to 2:106 "We do not abrogate a verse... but bring better," 17:105 "in truth We sent it down," and 53:5 "taught him by one intense in strength." Parallels John 16:12 "I have much to say, but you cannot bear it now," echoes Heb 5:12–14 milk vs. solid food, and mirrors the Rabbinic concept of Torah she-ba'al peh evolving in application.
The Linguistic Defense & The "Foreign Teacher"
[16:103] And We certainly know (wa‑la‑qad na‘lamu) that they say (annahum yaquluna) "It is only a human (innama basharun; b‑sh‑r, skin/mortal) who teaches him" (yu‘allimuhu; ‘‑l‑m, instruct) The tongue of the one (lisanu alladhi; l‑s‑n, language/tongue) they hint at (yulhiduna ilayhi; l‑h‑d, incline/deviate/grave; allude) is foreign (a‘jamiyyun; ‘‑j‑m, indistinct speech/non‑Arab/Persian) and this (wa‑hadha) is a tongue (lisanun) Arabic (‘arabiyyun; ‘‑r‑b, clear/expressive/Arab) clear/evident (mubin; b‑y‑n, distinct).
[16:104] Indeed, those who do not believe (inna alladhina la yu’minun) in the verses of Allah (bi‑ayati Allahi) Allah will not guide them (la yahdihimu Allahu) and for them (wa‑lahum) is a painful punishment (‘adhabun alim).
[16:105] They only invent (innama yaftari; f‑r‑y, fabricate) the lie (al‑kadhiba) those who do not believe (alladhina la yu’minun) in the verses of Allah (bi‑ayati Allahi) and those are the liars (wa‑ula’ika humu al‑kadhibun).
Exegesis: The Philological Miracle.
The Quraysh accused the Prophet of plagiarizing from a human teacher—often identified in Tafsir (Ibn Kathir) as a Christian slave (Jabr or Ya'ish) or a Persian blacksmith. The Quran’s rebuttal is linguistic: How can a non-native speaker (A'jami - literally "one with indistinct speech") produce a text of such surpassing rhetorical clarity (Mubin) and complexity? The miracle lies in the mismatch between the alleged source (foreign/limited) and the output (supreme Arabic eloquence). Connects to 26:195 "in a clear Arabic tongue," 41:44 "a foreign [Book] and an Arab [messenger]?", and 12:2 "an Arabic Quran." Parallels the argument in John 7:15 "How does this man know letters, having never learned?", and contrasts with the Gnostic accusation that the Apostles merely copied Hellenistic philosophy.
The Theology of Coercion (Taqiyyah) & Apostasy
[16:106] Whoever disbelieves (man kafara) in Allah (bi‑llahi) after his belief (min ba‘di imanihi) except one who is forced (illa man ukriha; k‑r‑h, compel/coerce) while his heart (wa‑qalbuhu; q‑l‑b, turning/heart) is at rest (mutma’innun; t‑m‑n, calm/secure/tranquil) with faith (bi‑l‑iman) but whoever opens (wa‑lakin man sharaha; sh‑r‑h, expand/cut open) his breast (sadran; s‑d‑r, chest) to disbelief (bi‑l‑kufri) then upon them (fa‑‘alayhim) is wrath (ghadabun; gh‑d‑b, anger) from Allah (min Allahi) and for them (wa‑lahum) is a great punishment (‘adhabun ‘azim).
[16:107] That is because they (dhalika bi‑annahumu) preferred/loved (istahabbu; h‑b‑b, love; form X: seek love/preference) the worldly life (al‑hayata ad‑dunya) over the Hereafter (‘ala al‑akhirah) and that Allah (wa‑anna Allaha) does not guide (la yahdi) the disbelieving people (al‑qawma al‑kafirin).
[16:108] Those are the ones (ula’ika alladhina) Allah has set a seal (taba‘a Allahu; t‑b‑‘, imprint/seal/stamp) upon their hearts (‘ala qulubihim) and their hearing (wa‑sam‘ihim) and their sight (wa‑absarihim) and those (wa‑ula’ika) are the heedless (humu al‑ghafilun; gh‑f‑l, neglect/unaware).
Exegesis: The Ammar Exception.
Verse 106 is the locus classicus for the doctrine of Ikrah (duress). Revealed concerning Ammar ibn Yasir, who was tortured by the Quraysh until he verbally renounced Islam, while his heart remained firm. The verse distinguishes between the verbal utterance and the cardiac state (mutma'inn). It contrasts him with those who "open their breasts" (sharaha sadran) to disbelief voluntarily for worldly gain (v.107). Connects to 3:28 "except as a precaution (tuqatan)," 2:256 "no compulsion in religion" (legal corollary), and 49:14 distinction between Islam (outer) and Iman (inner). Parallels the Donatist controversy in early Christianity regarding the lapsi (those who sacrificed to idols under torture)—Islam here takes the "Cyprianic" middle path of accepting the repentant/coerced, unlike the rigorous rejection.
The Redemptive Migration
[16:109] No doubt (la jarama) that they (annahum) in the Hereafter (fi al‑akhirah) they are the losers (humu al‑khasirun; kh‑s‑r, loss/perish).
[16:110] Then indeed your Lord (thumma inna rabbaka) to those who emigrated (lil‑ladhina hajaru) after they were tried/tortured (min ba‘di ma futinu; f‑t‑n, test gold by fire/persecute) then they strove/fought (thumma jahadu; j‑h‑d, struggle/Jihad) and were patient (wa‑sabaru) indeed your Lord (inna rabbaka) after that (min ba‘diha) is surely Forgiving (la‑ghafurun) Merciful (rahim).
Exegesis: The Path of Rehabilitation.
For those who succumbed to torture (like the initial lapsi mentioned in v.106) or were weak in Mecca, the path to redemption is outlined: 1) Hijrah (Migration/breaking with the environment of sin), 2) Jihad (Striving/proving commitment), 3) Sabr (Endurance). Futinu (passive voice) acknowledges their victimization. The repetition of "Indeed your Lord... is Forgiving" emphasizes the divine eagerness to rehabilitate the traumatized believer. Connects to 22:58 "those who migrated... then were killed," 4:97 "was not Allah's earth spacious?", and 29:2 "say we believe and not be tested?". Parallels the concept of Metanoia (repentance) followed by "bearing fruit in keeping with repentance" (Matt 3:8).
Surah An‑Nahl • The Bee
Arabic Text: Hafs ‘an ‘Asim
Verses 16:111–128 (End of Surah)
The Day of Individual Advocacy
[16:111] The Day (yawma) every soul will come (ta’ti kullu nafsin) pleading/disputing (tujadilu; j‑d‑l, argue/wrestle/braid) for itself (‘an nafsiha; self‑defense) and every soul will be paid in full (wa‑tuwaffa kullu nafsin; w‑f‑y, complete/fulfill) what it did (ma ‘amilat) and they will not be wronged (wa‑hum la yuzlamun; z‑l‑m, injustice).
Exegesis: The Forensic Solitude.
Contrasts with the worldly "disputing" of the disbelievers (v.4, khasim mubin). On this Day, the Jidal (argumentation) is not for victory but for survival. Tujadilu 'an nafsiha implies a desperate legal defense where all kinship ties (previously relied upon) are severed. Connects to 80:37 "every man... will have a concern to occupy him," and 3:30 "every soul finds what it did." Parallels the Roman legal concept of suo jure (in one's own right) but stripped of any advocate except one's deeds.
The Parable of the Starving City
[16:112] And Allah strikes a similitude: (wa‑daraba Allahu mathalan) A city (qaryatan; q‑r‑y, village/gather/town) was secure (kanat aminatan; ’‑m‑n, safety/trust) at rest/content (mutma’innatan; t‑m‑n, calm/tranquil) its provision coming to it (ya’tiha rizquha; r‑z‑q, sustenance) abundantly (raghadan; r‑gh‑d, ease/plenty) from every place (min kulli makanin) but it denied/was ungrateful (fa‑kafarat; k‑f‑r, cover/ingratitude) the favors of Allah (bi‑an‘umi Allahi; n‑‘‑m, blessings; plural of ni‘mah) so Allah made it taste (fa‑adhaqaha Allahu; dh‑w‑q, taste/experience) the garment of hunger (libasa al‑ju‘i; l‑b‑s, clothing/covering + j‑w‑‘, hunger) and fear (wa‑l‑khawfi) because of what they used to do (bima kanu yasna‘un; s‑n‑‘, manufacture/craft).
[16:113] And certainly there came to them (wa‑la‑qad ja’ahum) a Messenger from among them (rasulun minhum) but they denied him (fa‑kadhdhabuhu; k‑dh‑b, lie) so the punishment seized them (fa‑akhadhahumu al‑‘adhabu) while they were wrongdoers (wa‑hum zalimun).
Exegesis: The "Garment of Hunger" (Libas al-Ju').
Most exegetes (Ibn Abbas, Tabari) identify this city as Mecca, which suffered a severe seven-year drought/famine after rejecting the Prophet, forcing them to eat "ihbiz" (blood mixed with fur). The metaphor Libas (Garment) suggests hunger was not just internal pangs but an all-encompassing external condition that "clothed" them like skin—visible, inescapable, and humiliating. Mutma'innah (secure) contrasts with Khawf (fear), reversing the sanctuary blessing of 106:4 ("fed them from hunger and secured them from fear"). Connects to 29:67 "Mecca a sanctuary... while men are snatched away around them." Parallels Lam 4:1–10 depicting the "precious sons of Zion" starving in the streets, and mirrors the cyclic historical theory of Ibn Khaldun: security $\to$ luxury $\to$ ingratitude $\to$ ruin.
The Final Dietary Rubric
[16:114] So eat (fa‑kulu) of what Allah has provided you (mimma razaqakumu Allahu) lawful (halalan; h‑l‑l, untie/permissible) and good (tayyiban; t‑y‑b, pure/wholesome) and be grateful (wa‑ashkuru) for the favor of Allah (ni‘mata Allahi) if it is Him you worship (in kuntum iyyahu ta‘budun).
[16:115] He has only forbidden (innama harrama; h‑r‑m, taboo/sanctity) to you dead animals (al‑maytata; m‑w‑t, carrion) and blood (wa‑d‑dama) and the flesh of swine (wa‑lahma al‑khinziri; kh‑n‑z‑r, pig/swine) and what has been dedicated (wa‑ma uhilla; h‑l‑l, raise voice/consecrate) to other than Allah (li‑ghayri Allahi) But whoever is forced (fa‑mani idturra; d‑r‑r, harm/compel; form VIII) neither desiring (ghayra baghin; b‑gh‑y, seek/insolent) nor transgressing (wa‑la ‘adin; ‘‑d‑w, exceed limit) then indeed Allah (fa‑inna Allaha) is Forgiving (ghafurun) Merciful (rahim).
[16:116] And do not say (wa‑la taqulu) about what your tongues describe (lima tasifu alsinatukumu) the lie (al‑kadhiba) "This is lawful and this is forbidden" (hadha halalun wa‑hadha haramun) to invent (li‑taftaru) against Allah (‘ala Allahi) the lie (al‑kadhiba) Indeed those who invent (inna alladhina yaftaruna) against Allah the lie (‘ala Allahi al‑kadhiba) will not succeed (la yuflihun; f‑l‑h, plow/prosper/success).
[16:117] A little enjoyment (mata‘un qalilun; m‑t‑’, commodity) and for them (wa‑lahum) is a painful punishment (‘adhabun alim).
Exegesis: The Legislation of the Palate.
The dietary restrictions (v.115) reiterate the four universal prohibitions (Carrion, Blood, Swine, Idolatrous offering). The key innovation here is Verse 116: Prohibiting the act of prohibition itself without divine warrant. The pagan Arabs arbitrarily declared certain cattle Bahirah or Sa'ibah (taboo). The Quran classifies "legislating the Haram" as a form of Iftira (fabrication) equal to shirk. Halal and Tayyib (v.114) combine legal validity with qualitative purity/ethics. Connects to 6:145 (Meccan dietary list), 5:3 (final Medinan list), and 7:32 "who has forbidden the adornments?". Parallels Mark 7:7 "teaching as doctrines the commandments of men," and mirrors the Rabbinic distinction between Deoraita (Torah law) and Derabanan (man-made fences), warning against confusing the two.
The Special Case of the Jews
[16:118] And to those who are Jews (wa‑‘ala alladhina hadu; h‑w‑d, return/repent/Jew) We prohibited (harramna) what We recounted (ma qasasna; q‑s‑s, narrate/track) to you before (min qablu; i.e., in Surah 6:146) And We did not wrong them (wa‑ma zalamnahum) but they were (wa‑lakin kanu) wronging themselves (anfusahum yazlimun).
[16:119] Then indeed your Lord (thumma inna rabbaka) to those who did evil (lil‑ladhina ‘amilu as‑su’a) in ignorance (bi‑jahalatin; j‑h‑l, irrationality/emotion/ignorance) then repented (thumma tabu; t‑w‑b, return) after that (min ba‘di dhalika) and reformed (wa‑aslahu; s‑l‑h, repair/rectify) indeed your Lord (inna rabbaka) after that (min ba‘diha) is surely Forgiving (la‑ghafurun) Merciful (rahim).
Exegesis: The Punitive vs. Universal Law.
Verse 118 clarifies that the extensive dietary restrictions in Judaism (e.g., prohibition of all fat/suet, mixing meat/milk—implied) were punitive measures for specific rebellions (cf. 6:146), not the universal Adamic norm restored by Islam. Verse 119 opens the door of Tawbah (repentance) even for those who sinned "in ignorance" (Jahalah). Many scholars (Mujahid) interpret Jahalah here not as "lack of information" but as "foolishness/overpowering emotion" at the moment of sin. Connects to 4:17 "repentance is only for those who do evil in ignorance," and 3:93 "all food was lawful to Bani Israel except...".
The Abrahamic Paradigm (The Model Ummah)
[16:120] Indeed Abraham was (inna ibrahima kana) a nation/leader (ummatan; ’‑m‑m, mother/source/community) devoutly obedient to Allah (qanitan li‑llahi; q‑n‑t, silence/devotion) a pure monotheist (hanifan; h‑n‑f, incline away from idols/upright) and he was not (wa‑lam yaku) of the polytheists (mina al‑mushrikin).
[16:121] Grateful (shakiran; sh‑k‑r, thanks) for His favors (li‑an‘umihi) He chose him (ijtabahu; j‑b‑y, collect/select; pool water) and guided him (wa‑hadahu) to a straight path (ila siratin mustaqim).
[16:122] And We gave him (wa‑ataynahu) in the world (fi ad‑dunya) good (hasanatan) and indeed he (wa‑innahu) in the Hereafter (fi al‑akhirah) is surely among the righteous (lamina as‑salihin).
[16:123] Then We revealed (thumma awhayna) to you (ilayka) "Follow (an ittabi‘; t‑b‑‘, pursue/follow) the creed of Abraham (millata ibrahima; m‑l‑l, religion/dictation) the pure monotheist (hanifan) and he was not (wa‑ma kana) of the polytheists (mina al‑mushrikin).
Exegesis: The One-Man Nation.
Abraham is titled Ummah (Nation) alone. Philologically, Ummah implies he embodied the faith of a whole community when no one else believed, or that he is the "Imam/Source" of all monotheistic guidance. Hanif denotes one who swerves away from prevailing error towards Truth. This passage reclaims Abraham from Jewish/Christian exclusivity (who claimed him in v.118 context) and Meccan idolatry (who claimed descent). He is the standard of Shukr (Gratitude)—the central theme of Surah An-Nahl (The Surah of Blessings). Connects to 2:124 "I will make you an Imam," 3:67 "Abraham was neither Jew nor Christian," and 60:4 "excellent example." Parallels Rom 4:11 "father of all who believe," and echoes the Midrashic title Ha-Ivri (The One on the Other Side) standing alone against the world.
The Sabbath Controversy
[16:124] The Sabbath was only appointed (innama ju‘ila as‑sabtu; s‑b‑t, cut off/rest/Saturday) for those who differed (‘ala alladhina ikhtalafu; kh‑l‑f, disagree) over it (fihi) And indeed your Lord (wa‑inna rabbaka) will surely judge (la‑yahkumu) between them (baynahum) on the Day of Resurrection (yawma al‑qiyamah) concerning that wherein they used to differ (fima kanu fihi yakhtalifun).
Exegesis: The Temporal Burden.
The Sabbath (Saturday rest) is presented as a specific covenantal burden on the Jews ("those who differed"), possibly due to their earlier dispute over a day of worship or as a test they eventually violated (cf. 7:163, the town by the sea). Implicitly, it is not binding on Muslims, who are guided to Friday (Jumu'ah) not as a day of "rest" (God does not rest, cf. 2:255) but of "gathering." Connects to 62:9 call to Friday prayer, and 2:65 "transgressed in the Sabbath."
The Methodology of Engagement (Dawah)
[16:125] Call (ud‘u; d‑‘‑w, invite/summon) to the way of your Lord (ila sabili rabbika) with wisdom (bi‑l‑hikmati; h‑k‑m, judgment/wisdom/bridle) and good exhortation (wa‑l‑maw‘izati al‑hasanati; w‑‘‑z, preaching/warning) and argue with them (wa‑jadilhum; j‑d‑l, debate) in a way that is best (bi‑allati hiya ahsan) Indeed your Lord (inna rabbaka) He is most knowing (huwa a‘lamu) of who has strayed (biman dalla) from His way (‘an sabilihi) and He is most knowing (wa‑huwa a‘lamu) of the guided (bi‑l‑muhtadin).
[16:126] And if you punish/retaliate (wa‑in ‘aqabtum; ‘‑q‑b, heel/follow/retribute) then punish (fa‑‘aqibu) with the like (bi‑mithli) of what you were afflicted with (ma uqibtum bihi) But if you are patient (wa‑la’in sabartum) it is certainly better (la‑huwa khayrun) for the patient (lil‑sabirin).
[16:127] And be patient (wa‑asbir) and your patience is not (wa‑ma sabruka) except with [the help of] Allah (illa bi‑llahi) and do not grieve (wa‑la tahzan; h‑z‑n, sorrow) over them (‘alayhim) and do not be in distress (wa‑la taku fi dayqin; d‑y‑q, constriction/tightness) because of what they plot (mimma yamkurun; m‑k‑r, scheme).
[16:128] Indeed Allah (inna Allaha) is with those who fear Him (ma‘a alladhina ittaqaw; w‑q‑y, God‑consciousness) and those who are doers of good (wa‑alladhina hum muhsinun; h‑s‑n, excellence/Ihsan).
Exegesis: The Protocol of Communication.
Verse 125 establishes the tripartite strategy of Islamic Dawah (Mission):
Hikmah (Wisdom): For the intellects/philosophers (demonstrative proofs).
Maw'izah Hasanah (Good Exhortation): For the masses (persuasive/emotional appeal).
Jidal bil-Ahsan (Best Argumentation): For the obstinate/opponents (defensive/dialectical, strictly ethical).
Verse 126 regulates warfare/justice: Qisas (retribution) is restricted to exact equivalence (bi-mithli), but Sabr (forgiveness) is superior. Historical context: Revealed regarding Hamzah’s mutilation at Uhud (Prophet vowed revenge, then was corrected) or generic Meccan persecution. The Surah concludes with Ma'iyyah (Divine Togetherness): "Allah is with (ma'a)" the Muttaqin (internal guard) and Muhsinin (external excellence).
Connects to 3:159 "gentle with them," 41:34 "repel with what is best," and 29:46 "argue not with People of the Book except...". Parallels 1 Pet 3:15 "give an answer... with gentleness and respect," and mirrors the Aristotelian Rhetoric modes (Logos, Pathos, Ethos).