Sūrat al-Naḥl

سورۃ النحل

Sūrat al-Naḥl was revealed in Mecca and contains one hundred and twenty-eight (128) verses and sixteen (16) sections (rukūʿs).

Bismi'llāhi'r-Raḥmāni'r-Raḥīm — In the Name of Allah, the Most Compassionate, the Most Merciful.

The author opens this sūra with a prefatory note, explaining that certain people — bereft of true maʿrifat (gnosis) of the Divine — imagine that once a person has attained spiritual knowledge, ritual worship (ṣalāt, fasting, and other obligatory acts) becomes superfluous. What a grave delusion! (pp. 600–808 [reconstructed]) These ignorant souls have no real acquaintance with ʿilm (knowledge) or yaqīn (certainty). For one who truly knows God will increase in his servitude to Him. Indeed, the Prophet Muḥammadﷺ, even after attaining the perfection of nearness to God, observed his prayers with the most intense longing and said: "O Bilāl, give us rest by the call to prayer (adhān) — then let us pray and find the coolness of our eyes in worship." These ignorant souls possess neither gnosis nor the certainty that comes from it, nor the savour of worship. O Lord! What a terrifying thing it is to turn away from God. The whole order of existence serves God — so how can a human being alone be exempt from that service? The universe is governed by God; remember: Allāhu Akbar! Allāhu Akbar! — Allah is Most Great, Allah is Most Great!

Commentary: And (O Prophet!) the Hour of human death will come upon every person. So call them to worship Allah alone before that [fatal] moment overtakes them.

أَتَىٰ أَمْرُ اللَّهِ فَلَا تَسْتَعْجِلُوهُ ۚ سُبْحَانَهُ وَتَعَالَىٰ عَمَّا يُشْرِكُونَ

Atā amru'llāhi fa-lā tastaʿjilūhu; subḥānahū wa-taʿālā ʿammā yushrikūn.

The command of Allah has come, so do not hasten it; Glorified is He and Exalted far above all that they associate with Him. (al-Naḥl 16:1)

Translation: Allah's decree has arrived — do not seek to hasten it. He is utterly transcendent and immeasurably exalted above all that they ascribe as partners to Him.

Commentary: Atā amru'llāh — "The command of Allah has come": this signifies the approach of divine retribution and the Day of Judgement. The polytheists of Mecca used to mock the Prophetﷺ, demanding the punishment he warned of be hastened. Allah here declares: do not seek to rush what is inevitably coming. He is Glorified, transcendent above all partnership. His purity (subḥān) signals absolute freedom from any imperfection, and His exaltedness (taʿālā) signals His infinite elevation above the false associations of the polytheists.

يُنَزِّلُ الْمَلَائِكَةَ بِالرُّوحِ مِنْ أَمْرِهِ عَلَىٰ مَن يَشَاءُ مِنْ عِبَادِهِ أَنْ أَنذِرُوا أَنَّهُ لَا إِلَٰهَ إِلَّا أَنَا فَاتَّقُونِ

Yunazzilu'l-malāʾikata bi'r-rūḥi min amrihi ʿalā man yashāʾu min ʿibādih; an andhirū annahu lā ilāha illā ana fa'ttaqūn.

He sends down the angels with the Spirit (al-rūḥ) by His command upon whomsoever He wills of His servants, saying: "Warn that there is no god but I — so fear Me." (al-Naḥl 16:2)

Translation: He sends the angels with the divine spirit — which is the command from Him — upon whichever of His servants He wills, bearing the charge: "Warn mankind that there is no deity but I; therefore fear Me."

Commentary: Al-rūḥ here denotes waḥy (divine revelation) and nubuwwa (prophethood) — the life-giving spirit of divine guidance. Without this spirit, souls languish in spiritual death. Allah sends His revelation by way of the angels upon chosen servants from among mankind — those whom He has prepared for the station of prophethood — to deliver the foundational warning of monotheism (tawḥīd): lā ilāha illā anā (there is no god but I). The response demanded is taqwā — God-consciousness, reverential fear, and the faithful discharge of His commands.

خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ ۚ تَعَالَىٰ عَمَّا يُشْرِكُونَ

Khalaqa's-samāwāti wa'l-arḍa bi'l-ḥaqq; taʿālā ʿammā yushrikūn.

He created the heavens and the earth with truth and justice; Exalted is He above all that they associate with Him. (al-Naḥl 16:3)

Translation: He created the heavens and the earth in truth — with power and wisdom — and He is exalted above all that they ascribe as partners to Him.

Commentary: Bi'l-ḥaqq — "with truth" — means that creation was brought into being with purposeful wisdom: nothing is in vain, nothing is without its sovereign design. The entire created order testifies to the sole sovereignty of the Creator. The polytheist's ascription of partners to such a Creator is a manifest absurdity.

خَلَقَ الْإِنسَانَ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مُّبِينٌ

Khalaqa'l-insāna min nuṭfatin fa-idhā huwa khaṣīmun mubīn.

He created the human being from a drop of fluid, and yet he becomes a manifest disputer. (al-Naḥl 16:4)

Translation: He created the human being from a humble drop of seed — and yet forthwith that same person becomes an open, brazen adversary!

وَالْأَنْعَامَ خَلَقَهَا لَكُمْ فِيهَا دِفْءٌ وَمَنَافِعُ وَمِنْهَا تَأْكُلُونَ

Wa'l-anʿāma khalaqahā lakum; fīhā difʾun wa-manāfiʿu wa-minhā taʾkulūn.

And the livestock — He created them for you; in them is warmth and manifold benefits, and from them you eat. (al-Naḥl 16:5)

Translation: And He created the livestock for your benefit: in them is warmth (clothing and coverings from their wool and hides), and manifold uses — means of livelihood, of sustenance, and of other necessities — and from them you eat.

Commentary: After mentioning the creation of the heavens, the earth, and the human being, the author now draws our attention to one of the most tangible forms of divine munificence: the subjugation of livestock for the service of humanity. In cattle, camels, sheep, and goats there is warmth for the body, leather for clothing, food for nourishment, and transport for travel — a wealth of blessings calling for gratitude.

وَلَكُمْ فِيهَا جَمَالٌ حِينَ تُرِيحُونَ وَحِينَ تَسْرَحُونَ

Wa-lakum fīhā jamālun ḥīna turīḥūna wa-ḥīna tasraḥūn.

And there is beauty in them for you when you bring them home in the evening and when you drive them out to pasture in the morning. (al-Naḥl 16:6)

Translation: And in them there is a beauty and dignity for you — when you bring them home at evening and when you send them forth to graze at dawn.

Commentary: The Qurʾān here points to an aesthetic dimension of God's blessings: the sight of one's herd returning home at sunset, or being driven out at sunrise, was a source of genuine joy and beauty for the Arabs. This is a reminder that God's grace encompasses not only utility but also the pleasures of life.

وَتَحْمِلُ أَثْقَالَكُمْ إِلَىٰ بَلَدٍ لَّمْ تَكُونُوا بَالِغِيهِ إِلَّا بِشِقِّ الْأَنفُسِ ۚ إِنَّ رَبَّكُمْ لَرَءُوفٌ رَّحِيمٌ

Wa-taḥmilu athqālakum ilā baladin lam takūnū bālighīhi illā bi-shiqqi'l-anfus; inna rabbakum la-raʾūfun raḥīm.

And they carry your loads to a land you could not have reached without great hardship. Indeed, your Lord is Compassionate, Merciful. (al-Naḥl 16:7)

Translation: And these burden-bearing animals carry your heavy loads to distant lands and cities that you could not have reached save with the greatest hardship and difficulty. Truly your Lord is immensely compassionate and merciful.

Commentary: The verse draws attention to the camel and other beasts of burden — essential to desert travel — and frames this provision as an act of divine compassion (raʾfa) and mercy (raḥma). The Lord who arranged such gifts for His creatures is Raʾūf (tenderly compassionate) and Raḥīm (endlessly merciful).

وَالْخَيْلَ وَالْبِغَالَ وَالْحَمِيرَ لِتَرْكَبُوهَا وَزِينَةً ۚ وَيَخْلُقُ مَا لَا تَعْلَمُونَ

Wa'l-khayla wa'l-bighāla wa'l-ḥamīra li-tarkabūhā wa-zīnah; wa-yakhluqu mā lā taʿlamūn.

And the horses, the mules, and the donkeys — for you to ride and as adornment; and He creates what you do not know. (al-Naḥl 16:8)

Translation: And He created horses, mules, and donkeys so that you might ride them and so that they might serve as an adornment for you. And He creates things you do not yet know.

Commentary: While livestock were mentioned for their utility and sustenance, horses are singled out for the dignity and beauty they lend — zīna (adornment). The phrase "He creates what you do not know" is a reference to things beyond current human knowledge — means of transport, marvels of creation yet undiscovered. The author notes that mankind is brought into this world knowing nothing, yet Allah's wisdom expands that knowledge generation by generation, and each era discovers means of travel and provision that preceding ages could not conceive. Every creature fulfils the purpose inscribed in its nature by its Creator.

Ṭabīʿat-rā ḥukm mī-kunad az qaḍā-yi Ḥaqq. (The disposition [of creatures] is governed by the decree of the Truth — [reconstructed Persian verse])

وَعَلَى اللَّهِ قَصْدُ السَّبِيلِ وَمِنْهَا جَائِرٌ ۚ وَلَوْ شَاءَ لَهَدَاكُمْ أَجْمَعِينَ

Wa-ʿala'llāhi qaṣdu's-sabīl; wa-minhā jāʾir; wa-law shāʾa la-hadākum ajmaʿīn.

And it is for Allah to show the straight path, though some paths are crooked. And had He willed, He would have guided you all. (al-Naḥl 16:9)

Translation: It is God's responsibility — His gracious undertaking — to point out the straight way. Yet among the paths trodden by mankind, some deviate from that straight course. And had God willed, He would have guided every single one of you.

Commentary: God has provided the straight path through His prophets and scriptures. But He has not compelled all people to traverse it, for His wisdom requires that guidance be extended according to each person's capacity, inclination, and the choices that flow from their God-given nature. The horse is inclined to gallop; the sheep to graze; the camel to endure the desert. Each creature is led according to what its nature demands. In the same way, God gives to each soul the guidance that accords with its innate disposition (fiṭra) and fundamental character. O servant! How great a bounty this is — how many gifts God has lavished upon you for your rest and ease! Yet what ingratitude repays these gifts!

هُوَ الَّذِي أَنزَلَ مِنَ السَّمَاءِ مَاءً ۖ لَّكُم مِّنْهُ شَرَابٌ وَمِنْهُ شَجَرٌ فِيهِ تُسِيمُونَ

Huwa'lladhī anzala mina's-samāʾi māʾan; lakum minhu sharābun wa-minhu shajarun fīhi tusīmūn.

He it is Who sends down water from the sky; from it you drink, and from it grow trees in which you graze your livestock. (al-Naḥl 16:10)

Translation: He it is who sends down water from the sky: from it you have your drink, and from it grow the trees and plants in which you pasture your flocks.

Commentary: Having enumerated the blessings of animals and the paths of guidance, the Lord now turns our attention to the gift of rain — that single element upon which all earthly life depends. Rain sustains human beings directly through drinking water, and indirectly through the vegetation it produces, upon which livestock graze. Everything on earth returns to water as its source of life.

يُنبِتُ لَكُم بِهِ الزَّرْعَ وَالزَّيْتُونَ وَالنَّخِيلَ وَالْأَعْنَابَ وَمِن كُلِّ الثَّمَرَاتِ ۗ إِنَّ فِي ذَٰلِكَ لَآيَةً لِّقَوْمٍ يَتَفَكَّرُونَ

Yunbitu lakum bihi'z-zarʿa wa'z-zaytūna wa'n-nakhīla wa'l-aʿnāba wa-min kulli'th-thamarāt; inna fī dhālika la-āyatan li-qawmin yatafakkarūn.

By it He produces for you grain, olives, date-palms, grapevines, and all manner of fruits. Surely in that is a sign for a people who reflect. (al-Naḥl 16:11)

Translation: By means of this water He brings forth for you crops, olives, date-palms, grapes, and all kinds of fruits. Surely in all this there is a luminous sign — an argument of divine power — for a people who truly reflect.

Commentary: The range of produce enumerated — cereals, oil-bearing olives, the nourishing date-palm, grapes with their many uses — represents the breadth of God's agricultural provision for humanity. If these trees did not grow, if these animals did not exist, if this water did not fall, then who would eat and who would drink? The whole chain of subsistence, when traced to its source, leads inevitably back to the One Creator. Yet — alas — the ungrateful human being does not reflect! He has become the steed of Shayṭān, who rides him wherever he will.

وَسَخَّرَ لَكُمُ اللَّيْلَ وَالنَّهَارَ وَالشَّمْسَ وَالْقَمَرَ ۖ وَالنُّجُومُ مُسَخَّرَاتٌ بِأَمْرِهِ ۗ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ

Wa-sakhkhara lakumu'l-layla wa'n-nahāra wa'sh-shamsa wa'l-qamar; wa'n-nujūmu musakhkharātun bi-amrih; inna fī dhālika la-āyātin li-qawmin yaʿqilūn.

And He has subjected for you the night and the day, the sun and the moon; and the stars are subjected by His command. Surely in that are signs for a people who understand. (al-Naḥl 16:12)

Translation: And for your benefit He has put to service the night and the day, and the sun and the moon — the sun appearing by day and the moon by night, each keeping its appointed orbit without deviation. And the stars too are all subservient by His command. Truly in all this are signs for a people endowed with intellect.

Commentary: After the bounties of rain, vegetation, and livestock, the author draws our attention upward — to the celestial order. The regular alternation of day and night, the movements of the sun and moon, the guidance offered by the stars — all are marshalled in the service of human needs. The day illuminates our work; the night grants rest; the sun warms the earth; the moon governs the tides and the seasons; the stars guide travellers across desert and sea. O heedless human! All of creation is obedient to God — the entire cosmos performs God's commands. Why, then, do you alone resist? Are you not the khalīfa (vicegerent) of God on earth? Then fulfil that vicegerency through obedience. Let not pride (kibr) veil you from the One who fashioned you.

وَمَا ذَرَأَ لَكُمْ فِي الْأَرْضِ مُخْتَلِفًا أَلْوَانُهُ ۗ إِنَّ فِي ذَٰلِكَ لَآيَةً لِّقَوْمٍ يَذَّكَّرُونَ

Wa-mā dharaʾa lakum fi'l-arḍi mukhtalifan alwānuhu; inna fī dhālika la-āyatan li-qawmin yadhdhakkarūn.

And whatsoever He has created for you on earth, diverse in its colours — surely in that is a sign for a people who are mindful. (al-Naḥl 16:13)

Translation: And all that He has spread over the earth for your benefit — the multiplicity of colours and varieties of creation — surely in that is a sign for a people who take heed.

Commentary: The diversity of creation — every shade of mineral, plant, and creature — constitutes a sign (āya) pointing the mindful believer back to the One Creator who designed each with sovereign purpose. Mukhtalifan alwānuhu — "diverse in its colours" — encompasses all the variation of created things, a profusion of beauty that speaks of the infinite artistry of its Maker.

وَهُوَ الَّذِي سَخَّرَ الْبَحْرَ لِتَأْكُلُوا مِنْهُ لَحْمًا طَرِيًّا وَتَسْتَخْرِجُوا مِنْهُ حِلْيَةً تَلْبَسُونَهَا وَتَرَى الْفُلْكَ مَوَاخِرَ فِيهِ وَلِتَبْتَغُوا مِن فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ

Wa-huwa'lladhī sakhkhara'l-baḥra li-taʾkulū minhu laḥman ṭariyyan wa-tastakhrijū minhu ḥilyatan talbasūnahā wa-tara'l-fulka mawākhira fīhi wa-li-tabtaghū min faḍlihī wa-laʿallakum tashkurūn.

And He it is Who subjected the sea, that you may eat tender flesh from it, and extract from it ornaments that you wear; and you see the ships ploughing through it — that you may seek of His bounty, and that you may give thanks. (al-Naḥl 16:14)

Translation: And He it is who has put the sea in your service — so that you may eat from it fresh and tender flesh, and draw from its depths adornments that you wear (pearls, coral, and other jewels); and you see the great ships cutting majestically through its waves — that you may seek His bounty through commerce and travel — and so that you may be grateful.

Commentary: The sea is another vast theatre of divine beneficence. It yields food in the form of fresh seafood, ornaments in the form of pearls and coral, and facilitates the movement of trade and people across the world. The ships (fulk, a word that serves for both singular and plural) are described as mawākhir — cleaving through the water with power and momentum. All of this is a gift to be met with gratitude (shukr).

وَأَلْقَىٰ فِي الْأَرْضِ رَوَاسِيَ أَن تَمِيدَ بِكُمْ وَأَنْهَارًا وَسُبُلًا لَّعَلَّكُمْ تَهْتَدُونَ

Wa-alqā fi'l-arḍi rawāsiya an tamīda bikum wa-anhāran wa-subulan laʿallakum tahtadūn.

And He cast into the earth firm mountains lest it should tilt with you; and rivers and roads, so that you may find your way. (al-Naḥl 16:15)

Translation: And He has set firm mountains as pegs in the earth, lest it should quake beneath you; and rivers and roads, so that you may be guided to your destinations.

Commentary: The mountains act as stabilising anchors (rawāsi) for the earth, preventing it from being shaken violently beneath the feet of its inhabitants. Rivers supply fresh water across the landscape; roads and routes allow movement between peoples and places. The combined effect is a world organised for human habitation and passage.

وَعَلَامَاتٍ ۚ وَبِالنَّجْمِ هُمْ يَهْتَدُونَ

Wa-ʿalāmātin wa-bi'n-najmi hum yahtadūn.

And landmarks; and by the stars they find their way. (al-Naḥl 16:16)

Translation: And He has set up landmarks and signs — and by the stars people guide themselves through the darkness of night across desert and sea.

أَفَمَن يَخْلُقُ كَمَن لَّا يَخْلُقُ ۗ أَفَلَا تَذَكَّرُونَ

Afa-man yakhluqu ka-man lā yakhluq; afalā tadhakkarūn.

Is He who creates like one who does not create? Will you not then take heed? (al-Naḥl 16:17)

Translation: Can He who creates all this be compared to something that creates nothing? Will you not then take heed and remember?

وَإِن تَعُدُّوا نِعْمَةَ اللَّهِ لَا تُحْصُوهَا ۗ إِنَّ اللَّهَ لَغَفُورٌ رَّحِيمٌ

Wa-in taʿuddū niʿmata'llāhi lā tuḥṣūhā; inna'llāha la-ghafūrun raḥīm.

And if you were to count the blessings of Allah, you could not enumerate them. Indeed, Allah is Forgiving, Merciful. (al-Naḥl 16:18)

Translation: And if you attempted to count the blessings of Allah, you would never be able to exhaust them. Truly, Allah is Forgiving — pardoning the ingratitude of those who forget His gifts — and Merciful.

Commentary: The impossible arithmetic of divine blessing is here stated plainly: no accounting can capture the full measure of what God gives. Rain, air, health, sight, sustenance, guidance — each one leads to countless derivative blessings. Yet despite human forgetfulness and ingratitude, God remains Ghafūr (Forgiving) and Raḥīm (Merciful).

وَاللَّهُ يَعْلَمُ مَا تُسِرُّونَ وَمَا تُعْلِنُونَ

Wa'llāhu yaʿlamu mā tusirrūna wa-mā tuʿlinūn.

And Allah knows what you conceal and what you disclose. (al-Naḥl 16:19)

Translation: And Allah knows in full what you hide in your hearts and what you proclaim openly.

وَالَّذِينَ يَدْعُونَ مِن دُونِ اللَّهِ لَا يَخْلُقُونَ شَيْئًا وَهُمْ يُخْلَقُونَ

Wa'lladhīna yadʿūna min dūni'llāhi lā yakhluqūna shayʾan wa-hum yukhlaqūn.

Those they call upon besides Allah create nothing; they are themselves created. (al-Naḥl 16:20)

Translation: And those they invoke beside Allah — the false deities — create absolutely nothing; on the contrary, they are themselves created beings.

Commentary: How can something that was itself brought into existence from nothingness be an object of worship, or be credited with the power to create? The one whose very origin is non-existence (ʿadam) — how can he bring existence to another? Think and reflect: what can an idol do for you?

أَمْوَاتٌ غَيْرُ أَحْيَاءٍ ۖ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ

Amwātun ghayru aḥyāʾin wa-mā yashʿurūna ayyāna yubʿathūn.

They are dead, not living; and they do not perceive when they will be resurrected. (al-Naḥl 16:21)

Translation: They are dead — devoid of life — and they do not even know when they themselves will be raised. [How then can they profit anyone?]

إِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ ۚ فَالَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ قُلُوبُهُم مُّنكِرَةٌ وَهُم مُّسْتَكْبِرُونَ

Ilāhukum ilāhun wāḥid; fa'lladhīna lā yuʾminūna bi'l-ākhirati qulūbuhum munkiratun wa-hum mustakbirūn.

Your God is One God; and those who do not believe in the Hereafter — their hearts are in denial and they are arrogant. (al-Naḥl 16:22)

Translation: Your God is One God, uniquely One. As for those who do not believe in the Hereafter, their hearts are wrapped in rejection, and they are swollen with arrogance.

لَا جَرَمَ أَنَّ اللَّهَ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ ۚ إِنَّهُ لَا يُحِبُّ الْمُسْتَكْبِرِينَ

Lā jarama anna'llāha yaʿlamu mā yusirrūna wa-mā yuʿlinūn; innahu lā yuḥibbu'l-mustakbirīn.

Without doubt, Allah knows what they conceal and what they disclose. He does not love the arrogant. (al-Naḥl 16:23)

Translation: Without question — lā jarama (it is absolutely certain) — Allah knows in full what they hide and what they manifest. He does not love those who strut in arrogance.

وَإِذَا قِيلَ لَهُم مَّاذَا أَنزَلَ رَبُّكُمْ ۙ قَالُوا أَسَاطِيرُ الْأَوَّلِينَ

Wa-idhā qīla lahum mādhā anzala rabbukum qālū asāṭīru'l-awwalīn.

And when it is said to them: "What has your Lord sent down?" they say: "Legends of the ancients!" (al-Naḥl 16:24)

Translation: And when these polytheists are asked, "What has your Lord revealed?" they reply contemptuously: "These are nothing but fables of the ancients — asāṭīr al-awwalīn" — old stories and myths.

Commentary: Asāṭīr (singular usṭūra) means tales, fables, and legendary narratives. These people — because there was nothing of personal benefit for them in taking heed — contemptuously dismissed the Qurʾān as mere ancient mythology. It is an oft-repeated dismissal by those whose hearts have been hardened against divine guidance. And it is used precisely because it requires no engagement with the substance of what has been revealed.

لِيَحْمِلُوا أَوْزَارَهُمْ كَامِلَةً يَوْمَ الْقِيَامَةِ وَمِنْ أَوْزَارِ الَّذِينَ يُضِلُّونَهُم بِغَيْرِ عِلْمٍ ۗ أَلَا سَاءَ مَا يَزِرُونَ

Li-yaḥmilū awzārahum kāmilatan yawma'l-qiyāmati wa-min awzāri'lladhīna yuḍillūnahum bi-ghayri ʿilm; alā sāʾa mā yazirūn.

So that they may bear their loads in full on the Day of Resurrection, and also some of the loads of those they have misguided without knowledge. How evil is what they shall bear! (al-Naḥl 16:25)

Translation: The consequence of their mockery and misguidance is this: they shall carry their own full burden of sin on the Day of Resurrection, together with a share of the burden of those whom they misguided — doing so without any sound knowledge. Hear it well — how vile is the burden they shall carry!

Commentary: Those who misguide others by dismissing revelation, by mocking the truth, by leading the credulous astray — they do not merely bear their own sins. They inherit a proportional share of the sins of every soul they corrupted. This is the law of spiritual cause and effect: the instigator of wrong bears a portion of every wrong thereafter committed by those he incited. O listeners! Pay close attention to what you do with the trust God has placed in you. The one who abandons those under his care, who has wasted his opportunities, who was in a position to give and teach and chose instead to hoard — let him know the nature of the reckoning that awaits.

قَدْ مَكَرَ الَّذِينَ مِن قَبْلِهِمْ فَأَتَى اللَّهُ بُنْيَانَهُم مِّنَ الْقَوَاعِدِ فَخَرَّ عَلَيْهِمُ السَّقْفُ مِن فَوْقِهِمْ وَأَتَاهُمُ الْعَذَابُ مِنْ حَيْثُ لَا يَشْعُرُونَ

Qad makara'lladhīna min qablihim fa-atā'llāhu bun'yānahum mina'l-qawāʿidi fa-kharra ʿalayhimu's-saqfu min fawqihim wa-atāhumu'l-ʿadhābu min ḥaythu lā yashʿurūn.

Those before them also schemed, but Allah brought down their structure from the foundations — the roof caved in on them from above, and the punishment came upon them from where they did not perceive. (al-Naḥl 16:26)

Translation: Indeed, those who came before these [present disbelievers] also plotted against God's religion. But Allah seized their very foundations and demolished their edifice — the roof came crashing down upon them from above — and the punishment descended upon them from a direction they had never anticipated.

Commentary: God responds to the schemes of those who fight against His religion by bringing their own constructions down upon them from the root. The image is of a building whose foundations are torn away so that the roof collapses on those inside, overtaking them from an utterly unexpected direction. History offers repeated examples of powerful civilisations that opposed divine guidance and were destroyed by means they never foresaw.

ثُمَّ يَوْمَ الْقِيَامَةِ يُخْزِيهِمْ وَيَقُولُ أَيْنَ شُرَكَاءِيَ الَّذِينَ كُنتُمْ تُشَاقُّونَ فِيهِمْ ۚ قَالَ الَّذِينَ أُوتُوا الْعِلْمَ إِنَّ الْخِزْيَ الْيَوْمَ وَالسُّوءَ عَلَى الْكَافِرِينَ

Thumma yawma'l-qiyāmati yukhzīhim wa-yaqūlu ayna shurakāʾiya'lladhīna kuntum tushāqqūna fīhim; qāla'lladhīna ūtū'l-ʿilma inna'l-khizya'l-yawma wa's-sūʾa ʿalā'l-kāfirīn.

Then on the Day of Resurrection He will disgrace them and say: "Where are My associates for whose sake you used to quarrel?" Those who had been given knowledge will say: "Verily, today shame and misery are upon the disbelievers." (al-Naḥl 16:27)

Translation: Then, on the Day of Resurrection, He will disgrace them and ask: "Where are My so-called associates — those on whose account you used to wrangle and contend?" Those endowed with true knowledge will declare: "Indeed, this very day, disgrace and wretchedness fall upon the disbelievers!"

Commentary: Shiqāq (from which tushāqqūna derives) means dispute and opposition. The disbelievers would strenuously defend their gods and oppose the truth on their behalf. On the Day of Resurrection, when the veil is lifted and their gods are nowhere to be found, those who were given knowledge — the scholars, the prophets, and the saints — will pronounce the verdict of that day: al-khizyu wa's-sūʾu ʿalā'l-kāfirīn — disgrace and evil are the portion of those who rejected the truth.

الَّذِينَ تَتَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِي أَنفُسِهِمْ فَأَلْقَوُا السَّلَمَ مَا كُنَّا نَعْمَلُ مِن سُوءٍ ۚ بَلَىٰ إِنَّ اللَّهَ عَلِيمٌ بِمَا كُنتُمْ تَعْمَلُونَ

Alladhīna tatawaffāhumu'l-malāʾikatu ẓālimī anfusihim fa-alqawu's-salama mā kunnā naʿmalu min sūʾ; balā inna'llāha ʿalīmun bi-mā kuntum taʿmalūn.

Those whom the angels take in death, having wronged their own souls — they offer submission [saying]: "We were not doing any evil." But yes, indeed! Allah is knowing of what you used to do. (al-Naḥl 16:28)

Translation: Those whose souls the angels come to receive at death — souls that had wronged themselves — will hastily propose terms of peace at that moment, saying: "We were doing no evil!" But Allah will say: "On the contrary — Allah has full knowledge of all that you used to do."

Commentary: These are those who spent their lives in wilful disobedience and polytheism, only to seek a last-moment disclaimer when the angels of death arrive. Their denial is refuted by divine omniscience. The angels are instructed to rebuke them and lead them to the gates of Hell.

فَادْخُلُوا أَبْوَابَ جَهَنَّمَ خَالِدِينَ فِيهَا ۚ فَلَبِئْسَ مَثْوَى الْمُتَكَبِّرِينَ

Fadkhulū abwāba jahannama khālidīna fīhā; fa-labiʾsa mathwa'l-mutakabbirīn.

Enter the gates of Hell to dwell therein forever; how evil is the abode of the arrogant! (al-Naḥl 16:29)

Translation: "Enter the gates of Hellfire, to remain within it forever." How wretched indeed is the final abode of those who were puffed with arrogance!

وَقِيلَ لِلَّذِينَ اتَّقَوْا مَاذَا أَنزَلَ رَبُّكُمْ ۚ قَالُوا خَيْرًا ۗ لِّلَّذِينَ أَحْسَنُوا فِي هَٰذِهِ الدُّنْيَا حَسَنَةٌ ۚ وَلَدَارُ الْآخِرَةِ خَيْرٌ ۚ وَلَنِعْمَ دَارُ الْمُتَّقِينَ

Wa-qīla li'lladhīna'ttaqaw mādhā anzala rabbukum; qālū khayran; li'lladhīna aḥsanū fī hādhihi'd-dunyā ḥasanatun wa-la-dāru'l-ākhirati khayr; wa-la-niʿma dāru'l-muttaqīn.

And it is said to those who are God-fearing: "What has your Lord sent down?" They say: "Goodness!" For those who do good in this world there is a goodly reward, and the abode of the Hereafter is better still — how excellent is the abode of the God-fearing! (al-Naḥl 16:30)

Translation: And when the God-fearing are asked the same question — "What has your Lord sent down?" — they respond with one heart: "Goodness!" For those who do good in this world there is a beautiful reward even here, and the abode of the Hereafter is far better still. How wonderful is the dwelling-place of those who feared God!

جَنَّاتُ عَدْنٍ يَدْخُلُونَهَا تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ ۖ لَهُمْ فِيهَا مَا يَشَاءُونَ ۚ كَذَٰلِكَ يَجْزِي اللَّهُ الْمُتَّقِينَ

Jannātu ʿadnin yadkhulūnahā tajrī min taḥtihā'l-anhār; lahum fīhā mā yashāʾūn; kadhālika yajzī'llāhu'l-muttaqīn.

Gardens of Eden which they shall enter, beneath which rivers flow; therein they shall have whatever they desire. Thus does Allah reward the God-fearing. (al-Naḥl 16:31)

Translation: They will enter the Gardens of Eden — of perpetual bliss — beneath which rivers run. In them they will have whatever their hearts desire. Such is the recompense Allah bestows on the God-fearing.

Commentary: The contrast between the fate of the arrogant and the fate of the muttaqīn (the God-fearing) could not be starker: one group enters the gates of Hell, the other enters the Gardens of Eden. The word ʿadn (from which jannāt al-ʿadn derives) carries the sense of permanence and settlement — this is a dwelling not of passing comfort but of eternal fulfilment. Mā yashāʾūn — "whatever they desire" — encompasses every genuine good the soul can conceive. Kadhālika yajzī'llāhu'l-muttaqīn: this is the exact, matchless, overflowing reward of Allah for those who feared Him.

الَّذِينَ تَتَوَفَّاهُمُ الْمَلَائِكَةُ طَيِّبِينَ ۙ يَقُولُونَ سَلَامٌ عَلَيْكُمُ ادْخُلُوا الْجَنَّةَ بِمَا كُنتُمْ تَعْمَلُونَ

Alladhīna tatawaffāhumu'l-malāʾikatu ṭayyibīna yaqūlūna salāmun ʿalaykumu'dkhulū'l-jannata bi-mā kuntum taʿmalūn.

Those whose souls the angels take while they are in a state of purity — they say: "Peace be upon you! Enter Paradise for what you used to do." (al-Naḥl 16:32)

Translation: These are those whose souls the angels receive while they are pure and wholesome — the angels greeting them with: "Peace be upon you — enter Paradise in return for what you used to do!"

Commentary: Ṭayyibīna — "in a state of purity" — refers both to the purity of faith and the cleanness of deed. The angels who come for the souls of the faithful bring not terror but greeting: salāmun ʿalaykum (peace be upon you). This is a foretaste of the eternal welcome that Paradise holds. The contrast with verse 28 is absolute.

هَلْ يَنظُرُونَ إِلَّا أَن تَأْتِيَهُمُ الْمَلَائِكَةُ أَوْ يَأْتِيَ أَمْرُ رَبِّكَ ۚ كَذَٰلِكَ فَعَلَ الَّذِينَ مِن قَبْلِهِمْ ۚ وَمَا ظَلَمَهُمُ اللَّهُ وَلَٰكِن كَانُوا أَنفُسَهُمْ يَظْلِمُونَ

Hal yanẓurūna illā an taʾtiyahumu'l-malāʾikatu aw yaʾtiya amru rabbik; kadhālika faʿala'lladhīna min qablihim; wa-mā ẓalamahumuAllāhu wa-lākin kānū anfusahum yaẓlimūn.

Are they only waiting for the angels to come to them, or for the command of your Lord to come? Those before them did likewise. And Allah did not wrong them, but they were wronging their own souls. (al-Naḥl 16:33)

Translation: Are these people waiting for nothing less than the arrival of the angels [of death and punishment], or for your Lord's decree of destruction to overtake them? Those before them did exactly the same — and Allah did not wrong them in the least; rather, they were wronging their own souls.

Commentary: The rhetorical question is sharp: the stubbornly heedless are not awaiting guidance or mercy — by their own deeds they are waiting only for the final reckoning. Yet Allah is never unjust. Every calamity that befell past nations was the direct consequence of their own choices and their own transgressions. Wa-lākin kānū anfusahum yaẓlimūn — they were wronging their own selves.

فَأَصَابَهُمْ سَيِّئَاتُ مَا عَمِلُوا وَحَاقَ بِهِم مَّا كَانُوا بِهِ يَسْتَهْزِئُونَ

Fa-aṣābahum sayyiʾātu mā ʿamilū wa-ḥāqa bihim mā kānū bihi yastahziʾūn.

So the evils of what they did assailed them, and what they used to mock overtook them. (al-Naḥl 16:34)

Translation: The evil consequences of their own deeds overtook them, and the very thing they used to mock and ridicule came and engulfed them entirely.

Commentary: O friends! Look and consider what is happening. Those who mock and jeer, who sit at ease mocking God's messengers and God's warnings — they are in a state of deep heedlessness. They say God does not exist, His punishment will not come, His promises are empty. But remember: the punishment does come. Those who mocked were overtaken by the very thing at which they scoffed. God is patient with the wrongdoer for a time; yet when the time of reckoning comes, no one can avert it. The one who wastes his years in indolence and ingratitude, who turns away from God's way yet still enjoys ease — let him not suppose he has escaped. He has merely been given respite. His account is running.

وَقَالَ الَّذِينَ أَشْرَكُوا لَوْ شَاءَ اللَّهُ مَا عَبَدْنَا مِن دُونِهِ مِن شَيْءٍ نَّحْنُ وَلَا آبَاؤُنَا وَلَا حَرَّمْنَا مِن دُونِهِ مِن شَيْءٍ ۚ كَذَٰلِكَ فَعَلَ الَّذِينَ مِن قَبْلِهِمْ ۚ فَهَلْ عَلَى الرُّسُلِ إِلَّا الْبَلَاغُ الْمُبِينُ

Wa-qāla'lladhīna ashrakū law shāʾa'llāhu mā ʿabadnā min dūnihi min shayʾin naḥnu wa-lā ābāʾunā wa-lā ḥarramnā min dūnihi min shayʾ; kadhālika faʿala'lladhīna min qablihim; fa-hal ʿalā'r-rusuli illā'l-balāghu'l-mubīn.

And the polytheists say: "Had Allah willed, we would not have worshipped anything beside Him — neither we nor our fathers — nor would we have forbidden anything apart from His forbidding." Those before them said the same. Are the messengers responsible for anything save clear conveyance? (al-Naḥl 16:35)

Translation: And the polytheists say: "Had Allah willed, neither we nor our forefathers would have worshipped anything other than Him, nor would we have prohibited anything beyond what He prohibited." Those before them spoke in exactly the same way. The messengers have no obligation beyond clear, unambiguous communication.

Commentary: This is the classic excuse of those who are unwilling to take responsibility for their choices: they attribute their polytheism and its attendant prohibitions entirely to God's will, as though they had no agency whatsoever. The Qurʾān here — and the author elaborates at length — demolishes this argument. God is omniscient and knows all things in their full reality. He gave each creature its nature and its will. The horse runs; the camel endures; the fool chooses foolishness — yet this is the disposition of his own soul, the consequence of his own moral choices. To use divine omniscience as a shield for personal moral failure — to say "God wanted me to sin, so I am not responsible" — is itself a form of kufr (ingratitude and rejection). The messengers' duty is only clear communication; whether people heed or not is their own responsibility, and it will not shift the burden of sin from those who chose to disbelieve.

It is essential to bear several things in mind here: Allah is knowing; He knows the full nature of everything and all its entailments. The horse inclines to gallop; the camel to patience; each is given its nature according to God's wisdom. God gave the pear-tree pear-blossom, and gave the oak its nature — each in accordance with the requirements of its natural constitution. And He gave the wretched human being the gift of agency — to choose and act — and thus to be held to account. Excusing sin by appealing to divine will, while refusing accountability, is a far graver sin than the original offence: to justify wrongdoing is worse than the wrong itself.

Commentary (continued): Remember well: wrong cannot be attributed to God the Exalted. Everything God does is replete with wisdom. The evils of the wicked cling to themselves; they have reached their appointed end. Never — under any circumstances — can anything blameworthy be ascribed to God. Those who project blame onto God know nothing of what they do. The duty of the messengers is only to convey; if people refuse to listen, the messengers are not at fault. Whoever wishes to do what they do, let them do so. But God is their constant witness, and the slave who rebels against his Master — his ultimate end is well known: it is pure ruin.

وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَّسُولًا أَنِ اعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ ۖ فَمِنْهُم مَّنْ هَدَى اللَّهُ وَمِنْهُم مَّنْ حَقَّتْ عَلَيْهِ الضَّلَالَةُ ۚ فَسِيرُوا فِي الْأَرْضِ فَانظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُكَذِّبِينَ

Wa-laqad baʿathnā fī kulli ummatin rasūlan ani'budū'llāha wa'jtanibū'ṭ-ṭāghūt; fa-minhum man hadā'llāhu wa-minhum man ḥaqqat ʿalayhi'ḍ-ḍalāla; fa-sīrū fi'l-arḍi fanẓurū kayfa kāna ʿāqibatu'l-mukadhdhibīn.

And verily We sent to every community a messenger: "Worship Allah and avoid false deities." Then among them were those whom Allah guided, and among them were those upon whom misguidance was decreed. So travel through the earth and observe what was the end of the deniers. (al-Naḥl 16:36)

Translation: And indeed We sent a messenger to every community with the same message: "Worship Allah alone and shun false deities (ṭāghūt)." Among them were those whom Allah guided — whose God-given nature accepted the truth — and among them were those upon whom misguidance became established, because their own nature and inclination turned away from it. So travel across the earth and look: what was the fate of those who denied?

Commentary: Ṭāghūt refers to every force or entity that transgresses the bounds set by Allah and is worshipped or obeyed in His place. Every prophet came with tawḥīd (affirmation of divine unity) and the command to reject ṭāghūt. Among those to whom the prophets came, some were guided — their innate spiritual disposition (fiṭra) responded to the truth — while others allowed their hardened nature to seal them in error. The instruction to "travel the earth" is both literal and figurative: to walk through the ruins of destroyed civilisations, to read history, to reflect on the fate of those who mocked and denied — this is one of the Qurʾān's most powerful calls to critical reflection.

إِن تَحْرِصْ عَلَىٰ هُدَاهُمْ فَإِنَّ اللَّهَ لَا يَهْدِي مَن يُضِلُّ ۖ وَمَا لَهُم مِّن نَّاصِرِينَ

In taḥriṣ ʿalā hudāhum fa-inna'llāha lā yahdī man yuḍill; wa-mā lahum min nāṣirīn.

Even if you are eager for their guidance, Allah does not guide those whom He leads astray, and they shall have no helpers. (al-Naḥl 16:37)

Translation: Even if you are ardently desirous of their being guided, know that Allah does not guide those who have sealed themselves in misguidance by their own choices — and they will have no helpers.

وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ لَا يَبْعَثُ اللَّهُ مَن يَمُوتُ ۚ بَلَىٰ وَعْدًا عَلَيْهِ حَقًّا وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ

Wa-aqsamū bi'llāhi jahda aymānihim lā yabʿathu'llāhu man yamūt; balā waʿdan ʿalayhi ḥaqqan wa-lākinna akthara'n-nāsi lā yaʿlamūn.

And they swear by Allah with their most solemn oaths: "Allah will never raise one who has died." On the contrary — it is a binding promise upon Him, but most people do not know. (al-Naḥl 16:38)

Translation: And these people swear solemn oaths by Allah — their most emphatic oaths — that Allah will never raise the dead. But balā — on the contrary! — it is an absolutely binding promise upon Him that He will indeed raise them. Yet most people have no knowledge.

Commentary: The polytheists denied bodily resurrection (baʿth) after death and swore to it emphatically. The Qurʾān responds with a categorical balā — meaning "Yes, indeed He will!" The resurrection is not merely possible but certain; it is a waʿd (promise) that Allah has placed upon Himself as an inviolable obligation, a matter of His own sovereign truth. The root of most human error is jahl — ignorance — and the specific ignorance here is of the limitlessness of divine power and of the accountability that follows death.

لِيُبَيِّنَ لَهُمُ الَّذِي يَخْتَلِفُونَ فِيهِ وَلِيَعْلَمَ الَّذِينَ كَفَرُوا أَنَّهُمْ كَانُوا كَاذِبِينَ

Li-yubayyina lahumu'lladhī yakhtalifūna fīhi wa-li-yaʿlama'lladhīna kafarū annahum kānū kādhibīn.

So that He may make clear to them that about which they differ, and so that those who disbelieve may know that they were liars. (al-Naḥl 16:39)

Translation: He will raise them in order to make plain to them the matters over which they differed, and so that the disbelievers may come to know — with the certainty of direct confrontation — that they had been liars.

إِنَّمَا قَوْلُنَا لِشَيْءٍ إِذَا أَرَدْنَاهُ أَن نَّقُولَ لَهُ كُن فَيَكُونُ

Innamā qawlunā li-shayʾin idhā aradnāhu an naqūla lahu kun fa-yakūn.

Our only word for a thing, when We intend it, is to say "Be!" — and it is. (al-Naḥl 16:40)

Translation: Our word for anything, when We will it to be, is only this: We say "Be!" — and it is.

Commentary: The resurrection — like all of creation — requires no effort from Allah. He does not need materials, tools, or time. The divine will, expressed in the single word kun ("Be!"), is instantaneously efficacious. This is the absolute sovereignty of the Creator: His will is never thwarted, His decree is never delayed. The very power that brought the universe into being from nothing will raise the dead with equal ease.

وَالَّذِينَ هَاجَرُوا فِي اللَّهِ مِن بَعْدِ مَا ظُلِمُوا لَنُبَوِّئَنَّهُمْ فِي الدُّنْيَا حَسَنَةً ۖ وَلَأَجْرُ الْآخِرَةِ أَكْبَرُ ۚ لَوْ كَانُوا يَعْلَمُونَ

Wa'lladhīna hājarū fi'llāhi min baʿdi mā ẓulimū la-nubawwiʾannahum fi'd-dunyā ḥasanatan wa-la-ajru'l-ākhirati akbar; law kānū yaʿlamūn.

And those who emigrated for the sake of Allah after being persecuted — We shall certainly settle them in a goodly place in this world; and the reward of the Hereafter is greater still, if only they knew. (al-Naḥl 16:41)

Translation: And those who emigrated (hijra) purely for the sake of Allah — having been oppressed and wronged for their faith — We shall assuredly establish them in a fine and dignified abode in this world; and the reward of the Hereafter is even greater. If only they truly knew!

Commentary: This verse was revealed with direct reference to those early Muslims who left Mecca under persecution, abandoning homes, properties, and families for the sake of their faith — hijra fī'llāh (emigration in God's cause). Allah promises them not merely otherworldly compensation but worldly settlement and honour as well. La-nubawwiʾannahum — "We shall assuredly settle them" — is emphatic: the lām and nūn of emphasis make this a divine guarantee. Would that those who suffer for their faith knew the magnitude of what awaits them — both in this world, where God's succour arrives in ways unimaginable, and in the next.

الَّذِينَ صَبَرُوا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ

Alladhīna ṣabarū wa-ʿalā rabbihim yatawakkalūn.

Those who are patient and in their Lord they place their trust. (al-Naḥl 16:42)

Translation: These are those who endure with patience and place their full trust (tawakkul) in their Lord.

Commentary: The two qualities paired here — ṣabr (patient endurance) and tawakkul (complete reliance on God) — are the cardinal virtues of the spiritual wayfarer in adversity. Patience is the capacity to absorb difficulty without complaint and without retreat from principle; trust in God is the certainty that the One who decreed the trial also holds its resolution. O friends! The possessions of the Muslims are slipping away from them. This is the fruit of our impatience, our failure to act. Strive with earnestness and honour. Turn away from this world with dignity. Toil by day and night, and victory will come — God's promise is true. Commit to your prayer and to your trust in God; the world's affairs follow His decision.

وَمَا أَرْسَلْنَا مِن قَبْلِكَ إِلَّا رِجَالًا نُّوحِي إِلَيْهِمْ ۚ فَاسْأَلُوا أَهْلَ الذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ

Wa-mā arsalnā min qablika illā rijālan nūḥī ilayhim; fa'sʾalū ahla'dh-dhikri in kuntum lā taʿlamūn.

And We did not send before you any but men whom We inspired. So ask the people of knowledge if you do not know. (al-Naḥl 16:43)

Translation: And We sent before you [O Muḥammad] none but human beings (rijāl) — men of this world — upon whom We sent down revelation. So ask the people of knowledge (ahl al-dhikr) if you yourselves do not know.

Commentary: This verse contains the foundational principle of taqlīd (following qualified scholarly authority) and iftāʾ (the seeking of juristic guidance): fa'sʾalū ahla'dh-dhikr in kuntum lā taʿlamūn — "Ask those who possess knowledge if you do not know." This is one of the most important principles in Islamic law. All the prophets sent before the Prophet Muḥammadﷺwere men, not angels — they walked this earth, they suffered its trials, they spoke the languages of their peoples. This is a refutation of those who objected to prophethood being granted to a human being.

The author then elaborates at length: matters of practical life and religion must be referred to those who are qualified — to the ahl al-ʿilm (the people of knowledge). The person who is ignorant must defer to the scholar, just as the layman defers to the physician in matters of health. Beware of the one who sets himself up as an authority without proper training — who has memorised a few ḥadīths and thinks he has mastered the disciplines. Refer to the qualified, follow the muḥaqqiq (the verified scholar), and let learning be sought with humility from those who have inherited it through a proper chain. Independent ijtihād (juridical reasoning) without the necessary prerequisites is the source of immense confusion. Listen well; learn with care; seek from the scholars; cultivate the virtues of humility and proper conduct (adab). Seek legal verdicts only from a qualified muftī. This is permission granted by the verse itself.

بِالْبَيِّنَاتِ وَالزُّبُرِ ۗ وَأَنزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ

Bi'l-bayyināti wa'z-zubur; wa-anzalnā ilayka'dh-dhikra li-tubayyina li'n-nāsi mā nuzzila ilayhim wa-laʿallahum yatafakkarūn.

With clear signs and scriptures. And We have sent down to you the Reminder (al-Dhikr), that you may make clear to mankind what has been sent down to them, and that they may reflect. (al-Naḥl 16:44)

Translation: [The earlier messengers came] with clear proofs and written scriptures. And to you [O Prophet] We have sent down the Reminder — the Qurʾān — so that you might explain to people what has been revealed for their guidance, and so that they might reflect.

Commentary: If you do not know, ask the scholars — and (O Prophet) We have given you the Qurʾān so that you may clarify for the people all that they need. The Prophet Muḥammadﷺis the great explainer (mubayyin) of the Qurʾān; his blessed practice (sunna) is the living explication of the divine word. Those who turn away from the sunna under the illusion that "the Qurʾān alone is sufficient" have misunderstood this very verse: the Prophet was sent precisely to explain the Qurʾān.

The author then addresses at length the question of those who commit sins and then, rather than repenting, compound their error by attempting to rationalise it. To rationalise one's sin is worse than the sin itself; to recognise wrongdoing, repent of it (tawba), and return to Allah is the way of salvation.

أَفَأَمِنَ الَّذِينَ مَكَرُوا السَّيِّئَاتِ أَن يَخْسِفَ اللَّهُ بِهِمُ الْأَرْضَ أَوْ يَأْتِيَهُمُ الْعَذَابُ مِنْ حَيْثُ لَا يَشْعُرُونَ

Afa-amina'lladhīna makarū's-sayyiʾāti an yakhsifa'llāhu bihimu'l-arḍa aw yaʾtiyahumu'l-ʿadhābu min ḥaythu lā yashʿurūn.

Do those who scheme evil feel secure that Allah will not cause the earth to swallow them, or that the punishment will not come upon them from where they do not perceive? (al-Naḥl 16:45)

Translation: Do those who scheme and perpetrate evil feel secure that Allah will not cause the earth to swallow them — to swallow them in disgrace and abasement — or that punishment will not descend upon them from a direction of which they had not the faintest suspicion?

Commentary: Khasf means to cause something to sink into the earth — to swallow it up, as happened to Qārūn (Korah). Khusūf al-qamar is the eclipse of the moon — its light swallowed by shadow. The verse warns that just as past communities were destroyed without warning, so too these plotters of evil have no guarantee of safety. The punishment may come from an utterly unexpected quarter — from within the earth beneath them or from above.

أَوْ يَأْخُذَهُمْ فِي تَقَلُّبِهِمْ فَمَا هُم بِمُعْجِزِينَ

Aw yaʾkhudhahum fī taqallubihim fa-mā hum bi-muʿjizīn.

Or He may seize them in the course of their going about, and they would not be able to foil Him. (al-Naḥl 16:46)

Translation: Or He may seize them in the midst of their daily activity and movement — and they could not escape Him or render Him incapable.

أَوْ يَأْخُذَهُمْ عَلَىٰ تَخَوُّفٍ ۚ فَإِنَّ رَبَّكُمْ لَرَءُوفٌ رَّحِيمٌ

Aw yaʾkhudhahum ʿalā takhawwuf; fa-inna rabbakum la-raʾūfun raḥīm.

Or He may seize them while in a state of fear — indeed your Lord is Compassionate, Merciful. (al-Naḥl 16:47)

Translation: Or He may seize them after instilling fear in their hearts. Truly your Lord is full of compassion and mercy [for those who turn to Him].

أَوَلَمْ يَرَوْا إِلَىٰ مَا خَلَقَ اللَّهُ مِن شَيْءٍ يَتَفَيَّأُ ظِلَالُهُ عَنِ الْيَمِينِ وَالشَّمَائِلِ سُجَّدًا لِّلَّهِ وَهُمْ دَاخِرُونَ

Awa-lam yaraw ilā mā khalaqa'llāhu min shayʾin yatafayyaʾu ẓilāluhū ʿani'l-yamīni wa'sh-shamāʾili sujjadan li'llāhi wa-hum dākhirūn.

Have they not considered all things that Allah has created — their shadows inclining to the right and to the left, prostrating themselves before Allah while they are humble? (al-Naḥl 16:48)

Translation: Have they not looked at everything Allah has created — how their very shadows incline from right to left, prostrating themselves in humility before Allah, in a state of willing submission?

Commentary: This is a verse of immense contemplative depth. Everything that possesses a shadow — every created thing standing in the light — casts a shadow that moves across the earth in the pattern of sujūd (prostration). The shadow's movement from east to west, bowing before the sovereignty of God, is itself an act of cosmic worship. Even those who do not consciously prostrate before God find that their very shadows — their physical projections onto the world — are in a state of prostration. This is the universality of tawḥīd written into the structure of creation itself.

وَلِلَّهِ يَسْجُدُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ مِن دَابَّةٍ وَالْمَلَائِكَةُ وَهُمْ لَا يَسْتَكْبِرُونَ

Wa-li'llāhi yasjudu mā fi's-samāwāti wa-mā fi'l-arḍi min dābbatin wa'l-malāʾikatu wa-hum lā yastakbirūn.

And to Allah prostrates whatever is in the heavens and whatever is on earth of moving creatures, and the angels — and they are not arrogant. (al-Naḥl 16:49)

Translation: And before Allah prostrates every living creature in the heavens and on earth, and the angels — and not one of them is puffed with arrogance.

Commentary: The comprehensiveness of this submission is total: every creature — dābba (any animate moving being), every angel — bows in obedience before God. None of them is mustakbir (arrogant). Arrogance (kibr) in the face of God is the exclusive property of the rebellious human ego — and it is that very arrogance that separates human beings from the universal worship in which all the rest of creation joyfully participates.

يَخَافُونَ رَبَّهُم مِّن فَوْقِهِمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ

Yakhāfūna rabbahum min fawqihim wa-yafʿalūna mā yuʾmarūn.

They fear their Lord above them, and they do what they are commanded. (al-Naḥl 16:50)

Translation: They stand in awe and reverent fear of their Lord Who is above them in absolute dominion, and they carry out whatever they are commanded.

Commentary: The angels fear (khashya) their Lord — not the fear of terror, but the reverential awe born of knowledge of His majesty. Min fawqihim — "from above them" — describes the transcendence and supreme authority of God over all creation. And they do whatever they are commanded — without hesitation, without deviation, without the resistance that characterises those human beings who know God's commands and yet turn away. It was established earlier that everything in heaven and on earth worships God as His servant; therefore to set up false gods as co-objects of worship is shirk (associating partners with Him), and the fear of God's punishment must drive that realisation home.

وَقَالَ اللَّهُ لَا تَتَّخِذُوا إِلَٰهَيْنِ اثْنَيْنِ ۖ إِنَّمَا هُوَ إِلَٰهٌ وَاحِدٌ ۖ فَإِيَّايَ فَارْهَبُونِ

Wa-qāla'llāhu lā tattakhidhū ilāhayni'thnayn; innamā huwa ilāhun wāḥid; fa-iyyāya farhābon.

And Allah has said: "Do not take two gods; He is only One God — so fear Me alone." (al-Naḥl 16:51)

Translation: And Allah has declared: "Do not adopt two gods — do not divide your devotion. He is only One God, single and indivisible. So it is Me alone that you should fear."

Commentary: This is the command of tawḥīd stated with crystalline clarity: lā tattakhidhū ilāhayni — do not have two objects of worship. The very notion of a second god is absurd: consider — can a woman have two husbands, a kingdom two simultaneous kings, a congregation two mutually contradictory leaders? The answer in every case is no. Now think: if there were two gods, would there not be unending conflict and disorder in creation? The order and harmony of the cosmos itself is proof of one sovereign intelligence governing it all. Therefore: fa-iyyāya farhābon — "Fear Me alone." The word rahab (awe and fear) here encompasses taqwā (God-consciousness), the avoidance of all that displeases God, and complete reliance on God alone.

وَلَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۖ وَلَهُ الدِّينُ وَاصِبًا ۚ أَفَغَيْرَ اللَّهِ تَتَّقُونَ

Wa-lahu mā fi's-samāwāti wa'l-arḍ; wa-lahu'd-dīnu wāṣibā; afa-ghayra'llāhi tattaqūn.

And to Him belongs whatever is in the heavens and the earth; and obedience to Him is perpetually due. Do you then fear anyone other than Allah? (al-Naḥl 16:52)

Translation: And to Him belongs everything in the heavens and the earth — all of it is His dominion and His property. And obedience and submission to Him is a constant, perpetual obligation (wāṣiban). Do you then fear anything other than Allah? Can your fear properly belong to any but Him?

وَمَا بِكُم مِّن نِّعْمَةٍ فَمِنَ اللَّهِ ۖ ثُمَّ إِذَا مَسَّكُمُ الضُّرُّ فَإِلَيْهِ تَجْأَرُونَ

Wa-mā bikum min niʿmatin fa-mina'llāh; thumma idhā massaku'ḍ-ḍurru fa-ilayhi tajʾarūn.

And whatever blessing you have is from Allah; then when harm befalls you, it is to Him that you cry out. (al-Naḥl 16:53)

Translation: Every blessing you enjoy — every comfort, every ease, every good thing in your lives — is from Allah. Then when harm and distress strike you, it is to Him you cry out in desperation!

Commentary: This verse lays bare a fundamental truth of human nature: in times of ease, people forget God, distribute blessings to secondary causes, and cultivate their pride; but when calamity strikes — when the ship is sinking, when the body is broken by illness, when the trial is overwhelming — every human soul instinctively turns to its Creator and cries out (tajaʾarūn — to weep, to wail, to supplicate with urgent need). This is built into the human fiṭra (primordial nature) — and it cannot be denied. No child at that moment of extremity calls upon its father or its doctor or its friend; it calls upon God. And yet when the harm is removed, many revert to their ingratitude. This is the oscillation of the heedless human soul — a reminder that fāqa (need) and wujūd (turning to God) are permanently fused in the core of human nature.

ثُمَّ إِذَا كَشَفَ الضُّرَّ عَنكُمْ إِذَا فَرِيقٌ مِّنكُم بِرَبِّهِمْ يُشْرِكُونَ

Thumma idhā kashafa'ḍ-ḍurra ʿankum idhā farīqun minkum bi-rabbihim yushrikūn.

Yet when He removes the harm from you, a group of you then associate partners with their Lord. (al-Naḥl 16:54)

Translation: Yet when He removes the affliction from you — then a group among you immediately returns to associating partners with their Lord!

لِيَكْفُرُوا بِمَا آتَيْنَاهُمْ ۚ فَتَمَتَّعُوا فَسَوْفَ تَعْلَمُونَ

Li-yakfurū bi-mā ātaynāhum; fa-tamattaʿū fa-sawfa taʿlamūn.

To show ingratitude for what We gave them — enjoy yourselves, then! You shall soon know. (al-Naḥl 16:55)

Translation: — Being ungrateful for what We have given them! [Let them be told:] "Enjoy yourselves as you will — you shall very soon come to know the consequence."

Commentary: Li-yakfurū — "to show ingratitude/unbelief" — here the lām may be one of consequence (expressing what their action leads to), not purpose. Fa-tamattaʿū is an imperative of reproof, not permission: "Enjoy then!" — for this enjoyment has a fixed, fast-approaching end. Fa-sawfa taʿlamūn — "you shall soon know" — is a solemn warning of the reckoning to come.

وَيَجْعَلُونَ لِمَا لَا يَعْلَمُونَ نَصِيبًا مِّمَّا رَزَقْنَاهُمْ ۗ تَاللَّهِ لَتُسْأَلُنَّ عَمَّا كُنتُمْ تَفْتَرُونَ

Wa-yajʿalūna li-mā lā yaʿlamūna naṣīban mimmā razaqnāhum; ta'llāhi la-tusʾalunna ʿammā kuntum taftarūn.

And they allocate, for what they do not know [their false deities], a share of what We have provided them. By Allah, you shall indeed be questioned about what you used to fabricate! (al-Naḥl 16:56)

Translation: And they assign a portion of the very sustenance We gave them to things they do not even know — their false gods. By Allah — you will most certainly be held to account for all that you have been fabricating!

وَيَجْعَلُونَ لِلَّهِ الْبَنَاتِ سُبْحَانَهُ ۙ وَلَهُم مَّا يَشْتَهُونَ

Wa-yajʿalūna li'llāhi'l-banāti subḥānahu wa-lahum mā yashtahūn.

And they attribute daughters to Allah — Glorified is He! — while for themselves they prefer what they desire. (al-Naḥl 16:57)

Translation: And they have the audacity to attribute daughters to Allah — Glorified and Transcendent is He above all such attributions! — while for themselves they claim sons as what they desire.

Commentary: The pre-Islamic Arabs attributed female offspring to God — calling the angels His daughters — while simultaneously regarding the birth of a daughter as a cause of shame in their own households. The Qurʾān exposes the grotesque inconsistency: they attribute to God what they themselves find shameful and unwanted, while reserving for themselves what they regard as honour. Subḥānahu — "Glorified is He!" — is here an exclamation of absolute rejection of such a blasphemous attribution.

وَإِذَا بُشِّرَ أَحَدُهُم بِالْأُنثَىٰ ظَلَّ وَجْهُهُ مُسْوَدًّا وَهُوَ كَظِيمٌ

Wa-idhā bushshira aḥaduhum bi'l-unthā ẓalla wajhuhū muswaddan wa-huwa kaẓīm.

And when one of them is given the news of a female infant, his face turns black and he is filled with grief. (al-Naḥl 16:58)

Translation: And when one of them is told the news of a daughter being born, his face darkens with humiliation, and he is filled with suppressed grief and rage.

يَتَوَارَىٰ مِنَ الْقَوْمِ مِن سُوءِ مَا بُشِّرَ بِهِ ۚ أَيُمْسِكُهُ عَلَىٰ هُونٍ أَمْ يَدُسُّهُ فِي التُّرَابِ ۗ أَلَا سَاءَ مَا يَحْكُمُونَ

Yatawārā mina'l-qawmi min sūʾi mā bushshira bih; ayumsikuhū ʿalā hūnin am yadussuhū fi't-turāb; alā sāʾa mā yaḥkumūn.

He hides from people on account of the bad news he has been given — shall he keep her in humiliation or bury her in the dust? What an evil judgement they make! (al-Naḥl 16:59)

Translation: He slinks away from his people in shame at the news he has received. He agonises: "Shall I keep her — and endure the dishonour? Or shall I bury her alive in the soil?" How abominable is the judgement they make!

Commentary: This was the practice of infanticide (waʾd al-banāt) — the burying alive of newborn daughters — that Islam abolished absolutely. The Qurʾān here exposes the barbarism of it with full moral force. Alā sāʾa mā yaḥkumūn — "What an evil ruling they pronounce!" The author then addresses the prevailing practices of his own era: those who regard the birth of daughters with aversion or who fail in their duties towards them. Daughters are a gift from God; Islam protected them; and those who limit births or treat daughters as a burden are described in sharp terms. The number of those who respect the rights of daughters and raise them well brings honour; those who do not rob themselves of blessing. Those who are given daughters and raise them with love and justice, giving them their rights in education and marriage — these earn a tremendous reward from God.

لِلَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ مَثَلُ السَّوْءِ ۖ وَلِلَّهِ الْمَثَلُ الْأَعْلَىٰ ۚ وَهُوَ الْعَزِيزُ الْحَكِيمُ

Li'lladhīna lā yuʾminūna bi'l-ākhirati mathalu's-sūʾ; wa-li'llāhi'l-mathalu'l-aʿlā; wa-huwa'l-ʿazīzu'l-ḥakīm.

For those who do not believe in the Hereafter is the description of evil; and for Allah is the highest description. He is the Almighty, the All-Wise. (al-Naḥl 16:60)

Translation: Those who do not believe in the Hereafter are described by the most evil attributes — false worship, injustice, cruelty. But to Allah belongs the Most Exalted description; He is the Almighty (ʿAzīz) and the All-Wise (Ḥakīm) — His commands are never wrong, His wisdom never fails.

The author offers an extended reflection: the custom of Arabs who regarded daughters with contempt is contrasted with the Islamic dispensation, which brought divine honour and legal protection to women. Those who still, in the author's time, discourage the birth of daughters or who treat them as burdens upon the family are reminded that the greater the number of God-fearing sons and daughters raised in the community, the greater the community's spiritual strength. Declining birthrates among communities that exercise population control have made them numerically weak, while others who do not have grown in strength. The contrast is noted as a sign that following God's natural design produces flourishing.

وَلَوْ يُؤَاخِذُ اللَّهُ النَّاسَ بِظُلْمِهِم مَّا تَرَكَ عَلَيْهَا مِن دَابَّةٍ وَلَٰكِن يُؤَخِّرُهُمْ إِلَىٰ أَجَلٍ مُّسَمًّى ۚ فَإِذَا جَاءَ أَجَلُهُمْ لَا يَسْتَأْخِرُونَ سَاعَةً ۚ وَلَا يَسْتَقْدِمُونَ

Wa-law yuʾākhidhu'llāhu'n-nāsa bi-ẓulmihim mā taraka ʿalayhā min dābbah; wa-lākin yuʾakhkhiruhum ilā ajalin musammā; fa-idhā jāʾa ajaluhum lā yastaʾkhirūna sāʿatan wa-lā yastaqidmūn.

And if Allah were to take mankind to task for their wrongdoing, He would not leave upon the earth a single creature; but He grants them respite until an appointed term. When their term comes, they cannot delay it by an hour, nor can they advance it. (al-Naḥl 16:61)

Translation: And if Allah were to hold all mankind immediately to account for their wrongdoing, He would not leave upon this earth a single living creature. But He grants them respite to a fixed, appointed term. When that appointed term arrives, they cannot delay it by so much as an hour — nor can they advance it.

Commentary: The mercy of God is the only reason any creature survives on earth: if immediate divine justice were meted out for every act of oppression and ingratitude, nothing would remain. But God in His mercy (laṭf) grants respite — giving people the opportunity to repent and return. Yet that appointed term (ajal musammā) is absolutely fixed: not a single hour's delay is possible when it arrives. The lesson is urgency in repentance while respite lasts.

وَيَجْعَلُونَ لِلَّهِ مَا يَكْرَهُونَ وَتَصِفُ أَلْسِنَتُهُمُ الْكَذِبَ أَنَّ لَهُمُ الْحُسْنَىٰ ۖ لَا جَرَمَ أَنَّ لَهُمُ النَّارَ وَأَنَّهُمْ مُّفْرَطُونَ

Wa-yajʿalūna li'llāhi mā yakrahūna wa-taṣifu alsinatuhumu'l-kadhiba anna lahumu'l-ḥusnā; lā jarama anna lahumu'n-nāra wa-annahum mufraṭūn.

And they attribute to Allah what they themselves dislike, and their tongues utter the lie that for them is the goodly reward. Without doubt, for them is the Fire, and they will be abandoned therein. (al-Naḥl 16:62)

Translation: And they attribute to Allah what they themselves find objectionable — daughters and inferior things — while their tongues falsely claim that theirs will be the good and beautiful reward. Without question, theirs is the Fire, and they will be left abandoned within it.

تَاللَّهِ لَقَدْ أَرْسَلْنَا إِلَىٰ أُمَمٍ مِّن قَبْلِكَ فَزَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ فَهُوَ وَلِيُّهُمُ الْيَوْمَ وَلَهُمْ عَذَابٌ أَلِيمٌ

Ta'llāhi laqad arsalnā ilā umamin min qablika fa-zayyana lahumu'sh-shayṭānu aʿmālahum fa-huwa waliyyuhumu'l-yawma wa-lahum ʿadhābun alīm.

By Allah, We did send messengers to nations before you, but Shayṭān made their deeds appear alluring to them. He is their patron today, and theirs is a painful punishment. (al-Naḥl 16:63)

Translation: By Allah — and this is a solemn oath — We sent messengers to communities before you, but Shayṭān adorned and beautified their evil deeds in their sight, making wrong seem right and sin seem attractive. He is their patron (walī) today — their companion in wretchedness — and theirs is a most painful punishment.

Commentary: We sent messengers to communities before you, just as We sent you — but Shayṭān made their deeds glitter and gleam before them. He is their companion today in this world, and theirs is a grievous punishment in the next. This is the work of the enemy: to take whatever is vile and dress it in beauty, to make sin appealing and obedience seem burdensome. Those who follow Shayṭān's allurements will find at the last that their companion was leading them to the Fire.

وَمَا أَنزَلْنَا عَلَيْكَ الْكِتَابَ إِلَّا لِتُبَيِّنَ لَهُمُ الَّذِي اخْتَلَفُوا فِيهِ ۙ وَهُدًى وَرَحْمَةً لِّقَوْمٍ يُؤْمِنُونَ

Wa-mā anzalnā ʿalayka'l-kitāba illā li-tubayyina lahumu'lladhī'khtalafū fīhi wa-hudan wa-raḥmatan li-qawmin yuʾminūn.

And We have not sent down the Book to you except that you may clarify for them what they differ about — a guidance and a mercy for a people who believe. (al-Naḥl 16:64)

Translation: And We sent down this Book upon you for no other purpose than to clarify for them the matters over which they dispute — and as a guidance and mercy for those who believe.

Commentary: The Qurʾān was revealed to resolve the controversies of humanity, to lift the veil from questions that divided communities, and to provide the light of divine guidance. It is a mercy (raḥma) for believers — those who approach it with receptive hearts. The one who turns away from it does not diminish the Qurʾān; he only diminishes himself.

Commentary (continued): O friends! The Qurʾān and its teaching are like rain falling upon parched earth — it revives and enlivens souls that have been deadened by spiritual neglect. Faith (īmān) is the life of the heart; the Qurʾān is the water that sustains that life.

Allah the Exalted continually draws our attention to the signs of His power (āyāt qudrat) in the world — signs that lie beyond human capacity to produce, signs that manifest creation's utter dependence on the Creator. After such signs, the appropriate response is called for.

وَاللَّهُ أَنزَلَ مِنَ السَّمَاءِ مَاءً فَأَحْيَا بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا ۚ إِنَّ فِي ذَٰلِكَ لَآيَةً لِّقَوْمٍ يَسْمَعُونَ

Wa'llāhu anzala mina's-samāʾi māʾan fa-aḥyā bihi'l-arḍa baʿda mawtihā; inna fī dhālika la-āyatan li-qawmin yasmaʿūn.

And Allah has sent down water from the sky, and with it revived the earth after its death. In that is a sign for a people who listen. (al-Naḥl 16:65)

Translation: And Allah sends down water from the sky, and by means of it brings the dead earth back to life after its desiccation and death. In this is a luminous sign — an argument of power — for a people who listen with attentive ears.

Commentary: Here listening (yasmaʿūn) is the specific faculty mentioned: those who really hear, who take in what is being said, who allow the word of God to penetrate and move the heart. The revival of dead earth by rain is a sign (āya) pointing to the revival of dead souls by divine guidance, and to the physical resurrection of the dead on the Day of Judgement. All three are acts of the same Power.

The author reflects: the Qurʾān and its teachings are what revive dried-up, deadened hearts with the life of faith. The one saturated with faith is alive; the one without it is spiritually dead. The signs God sets before us in the natural world are invitations to return from superficial engagement with the surface of things to the deeper reality of their Creator.

وَإِنَّ لَكُمْ فِي الْأَنْعَامِ لَعِبْرَةً ۖ نُّسْقِيكُم مِّمَّا فِي بُطُونِهِ مِن بَيْنِ فَرْثٍ وَدَمٍ لَّبَنًا خَالِصًا سَائِغًا لِّلشَّارِبِينَ

Wa-inna lakum fi'l-anʿāmi la-ʿibrata; nusqīkum mimmā fī buṭūnihi min bayni farthin wa-damin labanan khāliṣan sāʾighan li'sh-shāribīn.

And verily in the cattle there is a lesson for you: We give you a drink from what is in their bellies — from between dung and blood — pure milk, wholesome and pleasant for those who drink it. (al-Naḥl 16:66)

Translation: And in the cattle there is indeed an ʿibra (a lesson; a passage from the apparent to the real). We cause you to drink from what lies within their bodies — from a place between waste matter and blood — yet what emerges is pure, clean milk, pleasant and wholesome for those who drink it.

Commentary: ʿIbra (from the same root as ʿubūr, "to cross over") means a lesson that enables one to pass from the outward to the inner reality — from created effects to the Creator. The stomach of a cow contains grass, fermentation gases, dung, and blood — a combination that one would expect to yield only corruption. Yet from between these things God extracts and provides pure white milk: labanan khāliṣan sāʾighan — milk of absolute purity, going down easily and pleasantly. This is a miracle of divine qudra (power) in everyday creation — a sign available to every person who contemplates it.

وَمِن ثَمَرَاتِ النَّخِيلِ وَالْأَعْنَابِ تَتَّخِذُونَ مِنْهُ سَكَرًا وَرِزْقًا حَسَنًا ۗ إِنَّ فِي ذَٰلِكَ لَآيَةً لِّقَوْمٍ يَعْقِلُونَ

Wa-min thamarāti'n-nakhīli wa'l-aʿnābi tattakhidhūna minhu sakaran wa-rizqan ḥasanā; inna fī dhālika la-āyatan li-qawmin yaʿqilūn.

And from the fruits of date-palms and grapevines you derive intoxicants and wholesome provision. Surely in that is a sign for a people who understand. (al-Naḥl 16:67)

Translation: And from the fruits of date-palms and grapevines you derive — on one hand — sakar (intoxicant drinks), and on the other hand wholesome, good provision (rizqan ḥasanā). Surely in this there is a sign for a people of understanding.

Commentary: This verse was revealed before the final prohibition of wine (khamr). Sakar refers to intoxicating drinks derived from dates and grapes, mentioned here descriptively — acknowledging what people make from these fruits. Rizqan ḥasanā refers to wholesome uses: vinegar, dried fruit, fresh juice, food — the good and lawful provisions from the same fruits. The juxtaposition itself points the intellect towards a reflection on what God has permitted and what He has ultimately forbidden, and why.

وَأَوْحَىٰ رَبُّكَ إِلَى النَّحْلِ أَنِ اتَّخِذِي مِنَ الْجِبَالِ بُيُوتًا وَمِنَ الشَّجَرِ وَمِمَّا يَعْرِشُونَ

Wa-awḥā rabbuka ila'n-naḥli ani'ttakhidhī mina'l-jibāli buyūtan wa-mina'sh-shajari wa-mimmā yaʿrishūn.

And your Lord inspired the bee: "Take for yourself houses in the mountains and in the trees and in what they build." (al-Naḥl 16:68)

Translation: And your Lord revealed by waḥy (divine inspiration) to the bee: "Make your homes in the mountains, in the trees, and in the trellises and structures that people build."

Commentary: The waḥy (ilhām, divine instinctive inspiration) to the bee is among the most profound verses in this sūra — so much so that the sūra takes its name from it. The word waḥy here, applied to the bee, refers to the instinctive knowledge God places directly in a creature's nature — the fiṭra of the bee that leads it, without teacher or guide, to build its perfect hexagonal cells and to navigate by scent and direction. This is not the prophetic waḥy of revelation, but the ilhām (inspiration) of creaturely nature — and it is itself a sign of divine wisdom working through the fabric of creation.

ثُمَّ كُلِي مِن كُلِّ الثَّمَرَاتِ فَاسْلُكِي سُبُلَ رَبِّكِ ذُلُلًا ۚ يَخْرُجُ مِن بُطُونِهَا شَرَابٌ مُّخْتَلِفٌ أَلْوَانُهُ فِيهِ شِفَاءٌ لِّلنَّاسِ ۗ إِنَّ فِي ذَٰلِكَ لَآيَةً لِّقَوْمٍ يَتَفَكَّرُونَ

Thumma kulī min kulli'th-thamarāti fa'slukī subula rabbiki dhululan; yakhruju min buṭūnihā sharābun mukhtalifun alwānuhu fīhi shifāʾun li'n-nās; inna fī dhālika la-āyatan li-qawmin yatafakkarūn.

Then eat of all the fruits and follow the ways of your Lord made smooth — from their bellies emerges a drink of varied hues, in which there is healing for people. Surely in that is a sign for a people who reflect. (al-Naḥl 16:69)

Translation: Then eat from every kind of fruit, and travel the paths of your Lord with ease and readiness. From the bellies of the bees there comes forth a drink (sharāb) — honey — of varied colours: some white, some golden, some amber. In it there is shifāʾ — healing — for people. Truly in this there is a sign for those who reflect.

Commentary: O Keepers of Bees! Come, take the extract of flowers, make from it healing; find the cure within it, and you will never fall far short of curing. Shifāʾun li'n-nās — "healing for people" — is the Qurʾānic certificate for the medicinal properties of honey, confirmed fourteen centuries later by modern medicine. But beyond the physical remedy, the sign is deeper: the bee — a tiny creature — navigates vast distances, processes the nectar of flowers in its body, and produces from that process a substance of beauty and healing. This is not the bee's own achievement; it is God's wisdom working through the bee. Dhululan — "made smooth and submissive" — the ways of the Lord are made easy for the bee; it follows its divinely inscribed nature without struggle. The word waḥy applied to the bee in the previous verse is used in two senses: (1) the divinely inspired instinct (ilhām) given to animals; and (2) the prophetic revelation (waḥy) given to human messengers. The Qurʾān here uses the same word for both, then employs the bee's instinctive knowledge as a transition to a commentary on human learning — emphasising that what the bee knows by instinct, human beings must strive consciously to acquire through proper guidance and scholarship. Those who follow whims and shortcuts, who create confusion by bypassing the scholars, are contrasted with the bee that follows its Lord's ways without deviation.

وَاللَّهُ خَلَقَكُمْ ثُمَّ يَتَوَفَّاكُمْ ۚ وَمِنكُم مَّن يُرَدُّ إِلَىٰ أَرْذَلِ الْعُمُرِ لِكَيْلَا يَعْلَمَ بَعْدَ عِلْمٍ شَيْئًا ۚ إِنَّ اللَّهَ عَلِيمٌ قَدِيرٌ

Wa'llāhu khalaqakum thumma yatawaffākum; wa-minkum man yuraddu ilā ardhali'l-ʿumuri li-kay-lā yaʿlama baʿda ʿilmin shayʾā; inna'llāha ʿalīmun qadīr.

And Allah created you; then He will take your souls; and among you are those who are returned to the most decrepit stage of old age, so that they know nothing after once having known. Indeed, Allah is All-Knowing, All-Powerful. (al-Naḥl 16:70)

Translation: And Allah created you and brought you into existence; then He causes you to die and takes your souls completely. And among you are those who are brought back to the most abject stage of old age — ardhalu'l-ʿumur — the stage of senility, in which they lose all they once knew, knowing nothing after having possessed knowledge. Truly Allah is All-Knowing and All-Powerful.

Commentary: This verse is a meditation on the full arc of human life — from creation to death, with some reaching such extreme old age that they regress to a state of mental vacancy. Ardhalu'l-ʿumur means the most debased and diminished condition of life — not old age as such, but the final stage of mental and physical decline. The knowledge a person accumulated through a lifetime of study can be stripped away by God in an instant. This is a reminder of absolute dependence on God at every stage of life, and of the absolute supremacy of divine knowledge (ʿilm) and divine power (qudra) over all human acquisition.

وَاللَّهُ فَضَّلَ بَعْضَكُمْ عَلَىٰ بَعْضٍ فِي الرِّزْقِ ۚ فَمَا الَّذِينَ فُضِّلُوا بِرَادِّي رِزْقِهِمْ عَلَىٰ مَا مَلَكَتْ أَيْمَانُهُمْ فَهُمْ فِيهِ سَوَاءٌ ۚ أَفَبِنِعْمَةِ اللَّهِ يَجْحَدُونَ

Wa'llāhu faḍḍala baʿḍakum ʿalā baʿḍin fi'r-rizq; fa-ma'lladhīna fuḍḍilū bi-rāddī rizqihim ʿalā mā malakat aymānuhum fa-hum fīhi sawāʾ; afa-bi-niʿmati'llāhi yajḥadūn.

And Allah has favoured some of you above others in provision. But those who have been favoured will not return their provision to their slaves so that they would be equal in it. Will they then deny the blessing of Allah? (al-Naḥl 16:71)

Translation: And Allah has given some of you greater provision than others. Those who have been given more will not share their provision equally with those in their possession — with their servants and dependants — so as to make them equals in it. [Yet they are willing to posit equality between God and His creatures?] Will they then deny the blessing of Allah?

Commentary: This is an argument a fortiori against shirk (polytheism): even a wealthy master does not make his servants his equals by distributing his wealth equally among them. So how can the polytheists set up created beings as co-equals of God, Who is the sole source of all provision? The very provision with which the idol-worshipper was blessed came from God alone. To then ascribe a share of that divinely-given wealth to false deities — and to posit equality between Creator and creation — is the height of ingratitude. Afa-bi-niʿmati'llāhi yajḥadūn? — "Will they then deny the blessing of Allah?" Juḥūd (denial) here means both unbelief and ingratitude — rejecting the reality that everything one has is a gift from God.

وَاللَّهُ جَعَلَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا وَجَعَلَ لَكُم مِّنْ أَزْوَاجِكُم بَنِينَ وَحَفَدَةً وَرَزَقَكُم مِّنَ الطَّيِّبَاتِ ۚ أَفَبِالْبَاطِلِ يُؤْمِنُونَ وَبِنِعْمَتِ اللَّهِ هُمْ يَكْفُرُونَ

Wa'llāhu jaʿala lakum min anfusikum azwājan wa-jaʿala lakum min azwājikum banīna wa-ḥafadatan wa-razaqakum mina'ṭ-ṭayyibāt; afa-bi'l-bāṭili yuʾminūna wa-bi-niʿmati'llāhi hum yakfurūn.

And Allah has made for you mates from your own selves, and from your mates has given you children and grandchildren, and has provided you with good things. Will they then believe in falsehood and be ungrateful for Allah's blessing? (al-Naḥl 16:72)

Translation: And Allah has made for you spouses from among your own kind, and from those spouses He has given you children and grandchildren — ḥafada (those who hasten to serve) — and He has provided you with wholesome and good things. Will they then place their faith in falsehood — in idols and false gods — and remain ungrateful for Allah's blessing?

Commentary: Ḥafada (singular ḥāfid) denotes those who hasten to serve — primarily grandchildren or sons-in-law: people who run to fulfil their elders' needs. The verse piles up blessings: the gift of a spouse (companionship, love, stability), the gift of children and grandchildren (continuity, service, joy), and the provision of wholesome sustenance. All of this is from God. Yet they direct their faith towards bāṭil (falsehood, worthless idols) and remain ungrateful for these very gifts.

وَيَعْبُدُونَ مِن دُونِ اللَّهِ مَا لَا يَمْلِكُ لَهُمْ رِزْقًا مِّنَ السَّمَاوَاتِ وَالْأَرْضِ شَيْئًا وَلَا يَسْتَطِيعُونَ

Wa-yaʿbudūna min dūni'llāhi mā lā yamliku lahum rizqan mina's-samāwāti wa'l-arḍi shayʾan wa-lā yastaṭīʿūn.

And they worship besides Allah those that possess no power to provide them any provision from the heavens or the earth, and are incapable. (al-Naḥl 16:73)

Translation: And yet they worship beside Allah those that have absolutely no power to provide them anything — not a grain — neither from the heavens nor from the earth; beings utterly incapable and devoid of power.

فَلَا تَضْرِبُوا لِلَّهِ الْأَمْثَالَ ۚ إِنَّ اللَّهَ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ

Fa-lā taḍribū li'llāhi'l-amthāl; inna'llāha yaʿlamu wa-antum lā taʿlamūn.

So do not coin comparisons for Allah; indeed Allah knows and you do not know. (al-Naḥl 16:74)

Translation: So do not strike comparisons for Allah — do not liken Him to anything created. Truly Allah knows, and you do not know.

ضَرَبَ اللَّهُ مَثَلًا عَبْدًا مَّمْلُوكًا لَّا يَقْدِرُ عَلَىٰ شَيْءٍ وَمَن رَّزَقْنَاهُ مِنَّا رِزْقًا حَسَنًا فَهُوَ يُنفِقُ مِنْهُ سِرًّا وَجَهْرًا ۖ هَلْ يَسْتَوُونَ ۚ الْحَمْدُ لِلَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ

Ḍaraba'llāhu mathalan ʿabdan mamlūkan lā yaqdiru ʿalā shayʾin wa-man razaqnāhu minnā rizqan ḥasanan fa-huwa yunfiqu minhu sirran wa-jahrā; hal yastawūn; al-ḥamdu li'llāh; bal aktharuhum lā yaʿlamūn.

Allah strikes a parable: a bonded slave who has no power over anything, and one to whom We have granted goodly provision from Ourselves, and he spends from it secretly and openly — are they equal? All praise belongs to Allah; but most of them do not know. (al-Naḥl 16:75)

Translation: Allah presents a parable: a bonded slave owned by another, who has no independent power or authority over anything; and a free man to whom God has granted generous provision, from which he gives in charity both privately and publicly. Are these two equal? Certainly not! All praise is for Allah. But most of them do not understand.

Commentary: The parable is a comparison between the false gods — utterly powerless, owned by nobody and owning nothing — and Allah, the All-Providing, the Free, the Generous. Just as a slave has no independent power to give or withhold (since everything he possesses belongs to his master), and a free man of means is able to spend and give freely — so too the idol is utterly without power, while God is the sole Master of all provision. Al-ḥamdu li'llāh — "All praise belongs to Allah" — is inserted here as a spontaneous affirmation: the answer to the rhetorical question is so obvious that only praise is the appropriate response.

وَضَرَبَ اللَّهُ مَثَلًا رَّجُلَيْنِ أَحَدُهُمَا أَبْكَمُ لَا يَقْدِرُ عَلَىٰ شَيْءٍ وَهُوَ كَلٌّ عَلَىٰ مَوْلَاهُ أَيْنَمَا يُوَجِّهْهُ لَا يَأْتِ بِخَيْرٍ ۖ هَلْ يَسْتَوِي هُوَ وَمَن يَأْمُرُ بِالْعَدْلِ ۙ وَهُوَ عَلَىٰ صِرَاطٍ مُّسْتَقِيمٍ

Wa-ḍaraba'llāhu mathalan rajulayni aḥaduhumā abkamu lā yaqdiru ʿalā shayʾin wa-huwa kallun ʿalā mawlāhu aynamā yuwajjihhu lā yaʾti bi-khayr; hal yastawī huwa wa-man yaʾmuru bi'l-ʿadli wa-huwa ʿalā ṣirāṭin mustaqīm.

And Allah strikes a parable of two men: one of them is dumb, unable to do anything, a burden upon his master — wherever he is sent he brings no good. Is he equal to one who commands justice and is on a straight path? (al-Naḥl 16:76)

Translation: And Allah strikes yet another parable: two men — one of them mute, incapable of any action, a dead weight upon his patron; wherever he is directed he returns with no result. Is this man equal to one who commands justice and is himself firmly set upon a straight path?

Commentary: This is a second, reinforced comparison: the first contrasted a slave with a free generous man; this one contrasts a mute, useless burden with an active, articulate man who commands justice and walks the straight path. The first parable focused on power and provision; this one focuses on guidance and effective action. Together they establish the absolute incomparability of God with any false deity. The false god is like the dumb and useless burden — whatever is asked of him, he delivers nothing. God is the One who commands justice, guides to the straight path, and produces infinite good in creation.

وَلِلَّهِ غَيْبُ السَّمَاوَاتِ وَالْأَرْضِ ۚ وَمَا أَمْرُ السَّاعَةِ إِلَّا كَلَمْحِ الْبَصَرِ أَوْ هُوَ أَقْرَبُ ۚ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

Wa-li'llāhi ghaybu's-samāwāti wa'l-arḍ; wa-mā amru's-sāʿati illā ka-lamḥi'l-baṣari aw huwa aqrab; inna'llāha ʿalā kulli shayʾin qadīr.

And to Allah belongs the unseen of the heavens and the earth. And the matter of the Hour is only like the twinkling of an eye, or even nearer. Indeed Allah is over all things Capable. (al-Naḥl 16:77)

Translation: And to Allah alone belongs the knowledge of the unseen (ghayb) of the heavens and the earth. The coming of the Hour is [from God's perspective] as swift as the blink of an eye — or even swifter and closer than that. Truly Allah is Omnipotent over all things.

Commentary: Knowledge of the ghayb (unseen: everything hidden from human perception, including the future, the contents of hearts, the time of death and resurrection) belongs to Allah alone — this is an absolute divine attribute. No created being possesses this knowledge except what God chooses to disclose to His messengers. The time of the final Hour (al-sāʿa) is the supreme secret of the ghayb, and its arrival — from the perspective of divine power — requires no preparation: it is as instantaneous as a glance.

O friends! Know that knowledge in its ultimate sense (bi'l-dhāt) belongs to God alone; knowledge in a derivative sense (bi'l-ʿaraḍ, accidentally and partially) is given to human beings through divine disclosure. God communicates knowledge to His creation through intermediaries — messengers, angels, and the workings of the created world. But ʿilm al-ghayb al-muṭlaq (absolute knowledge of the unseen) is God's exclusive prerogative. It is a serious matter to claim divine knowledge without divine authority — those who claim such knowledge, without proper qualification and chain of transmission, are overstepping their limits. The claim to pure ʿilm al-ghayb (without qualification) belongs to God alone; whatever knowledge the prophets and saints possess is given to them as a grace (faḍl) and is not intrinsic to them.

وَاللَّهُ أَخْرَجَكُم مِّن بُطُونِ أُمَّهَاتِكُمْ لَا تَعْلَمُونَ شَيْئًا وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ ۙ لَعَلَّكُمْ تَشْكُرُونَ

Wa'llāhu akhrajakum min buṭūni ummahātikum lā taʿlamūna shayʾan wa-jaʿala lakumu's-samʿa wa'l-abṣāra wa'l-afʾidata laʿallakum tashkurūn.

And Allah brought you forth from the wombs of your mothers knowing nothing, and He made for you hearing, sight, and hearts — that you may give thanks. (al-Naḥl 16:78)

Translation: And Allah brought you out from your mothers' wombs knowing absolutely nothing — entirely blank and empty — and He equipped you with hearing, sight, and hearts and minds (afʾida) — that you may be grateful.

Commentary: This verse is a foundation for ʿilm (knowledge): the human being emerges from the womb in a state of absolute ignorance (lā taʿlamūna shayʾan — knowing nothing whatsoever). Then God gifts hearing (samʿ), vision (baṣar), and intellect/heart (fuʾād, afʾida) — the instruments of all human learning. These three — the ear, the eye, and the heart — are the portals through which knowledge enters the soul. Why did these faculties emerge? Laʿallakum tashkurūn — "that you may give thanks." Gratitude (shukr) to the One who gave these gifts — through their proper use in service of truth and righteousness — is the purpose of their bestowal.

أَلَمْ يَرَوْا إِلَى الطَّيْرِ مُسَخَّرَاتٍ فِي جَوِّ السَّمَاءِ مَا يُمْسِكُهُنَّ إِلَّا اللَّهُ ۗ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يُؤْمِنُونَ

Alam yaraw ila'ṭ-ṭayri musakhkharātin fī jawwi's-samāʾi mā yumsikuhunna illā'llāh; inna fī dhālika la-āyātin li-qawmin yuʾminūn.

Have they not seen the birds held in service in the expanse of the sky? None holds them up but Allah. In that are signs for a people who believe. (al-Naḥl 16:79)

Translation: Have they not observed the birds — held aloft and made subservient (musakhkharāt) — in the vast expanse of the sky's air? Nothing holds them suspended but Allah. In this there are indeed signs for a people of faith.

Commentary: The flight of birds is presented as a sign of divine qudra (power). Birds soar and glide — expanding and folding their wings — and what keeps them aloft is not mechanical force alone, but the divine ordering of air, wind, feather, and bone. Mā yumsikuhunna illā'llāh — "None but Allah holds them aloft." For those with eyes of faith, this is a constant vivid demonstration of God's sustaining power — He who holds the birds in the sky is the same who sustains every soul in existence. Without His constant upholding, nothing would remain.

The darkness of sin in a heart is like a cloud that obscures the light of the sun; purify the heart through repentance and right action, and the signs of God become luminous and undeniable.

وَاللَّهُ جَعَلَ لَكُم مِّن بُيُوتِكُمْ سَكَنًا وَجَعَلَ لَكُم مِّن جُلُودِ الْأَنْعَامِ بُيُوتًا تَسْتَخِفُّونَهَا يَوْمَ ظَعْنِكُمْ وَيَوْمَ إِقَامَتِكُمْ ۙ وَمِنْ أَصْوَافِهَا وَأَوْبَارِهَا وَأَشْعَارِهَا أَثَاثًا وَمَتَاعًا إِلَىٰ حِينٍ

Wa'llāhu jaʿala lakum min buyūtikum sakanā wa-jaʿala lakum min julūdi'l-anʿāmi buyūtan tastaẓillūnahā yawma ẓaʿnikum wa-yawma iqāmatikum wa-min aṣwāfihā wa-awbārahā wa-ashʿārihā athāthan wa-matāʿan ilā ḥīn.

And Allah has made for you in your homes a place of abode, and has made for you from the hides of livestock homes that you find light to carry on your day of travel and your day of rest; and from their wool, fur, and hair, furnishings and comfort for a while. (al-Naḥl 16:80)

Translation: And Allah has made your permanent homes places of rest and repose. And He has made for you, from the hides of livestock, portable dwelling-tents that you find light and manageable on the day of your journey and the day of your encampment. And from their wool, soft fur, and hair He has given you household goods and comforts for an appointed time.

Commentary: From permanent stone homes to the portable nomadic tent — both are gifts from God. The tent (bayt) made of leather and felt is specifically mentioned as a marvel: lightweight enough to carry, sturdy enough to protect, easily raised and dismantled. The wool and hair of animals become carpets, blankets, cushions — the domestic comforts of the household. Ilā ḥīn — "for a time" — reminds us that all these provisions are temporary, sufficient for this worldly passage but not the final abode.

وَاللَّهُ جَعَلَ لَكُم مِّمَّا خَلَقَ ظِلَالًا وَجَعَلَ لَكُم مِّنَ الْجِبَالِ أَكْنَانًا وَجَعَلَ لَكُمْ سَرَابِيلَ تَقِيكُمُ الْحَرَّ وَسَرَابِيلَ تَقِيكُم بَأْسَكُمْ ۚ كَذَٰلِكَ يُتِمُّ نِعْمَتَهُ عَلَيْكُمْ لَعَلَّكُمْ تُسْلِمُونَ

Wa'llāhu jaʿala lakum mimmā khalaqa ẓilālan wa-jaʿala lakum mina'l-jibāli aknanān wa-jaʿala lakum sarābīla taqīkumu'l-ḥarra wa-sarābīla taqīkum baʾsakum; kadhālika yutimmu niʿmatahu ʿalaykum laʿallakum tuslimūn.

And Allah has made for you from what He has created shades, and has given you from the mountains shelters, and has made for you garments to protect you from heat, and garments to protect you in battle. Thus does He complete His blessing upon you, that you may submit. (al-Naḥl 16:81)

Translation: And Allah has made from what He created shades and shelters for you; from the mountains He has given you natural refuges and caves; and He made garments (sarābīl) to protect you from the heat, and coats of mail (sarābīl min ḥadīd) to shield you in the violence of war. Thus does He bring His blessing to completion upon you — so that you may embrace islām (submission to God).

Commentary: The list of divine gifts reaches its culmination: shade (from trees, clouds, and structures), mountain shelter, heat-protection (clothing), and battle-armour. Everything needed for survival and dignity in this world has been provided. Kadhālika yutimmu niʿmatahu ʿalaykum — "Thus He completes His blessing upon you" — the fulfilment and completion of all these material gifts points to their ultimate purpose: laʿallakum tuslimūn — "so that you may submit (to God)." The proper response to all this bounty is islām — grateful, willing, complete surrender to the One who provided it all.

فَإِن تَوَلَّوْا فَإِنَّمَا عَلَيْكَ الْبَلَاغُ الْمُبِينُ

Fa-in tawallaw fa-innamā ʿalayka'l-balāghu'l-mubīn.

But if they turn away, then your duty is only clear communication. (al-Naḥl 16:82)

Translation: But if they turn away and refuse, then your responsibility, O Prophet, is only this: to deliver the message clearly and openly. Nothing more is required of you.

يَعْرِفُونَ نِعْمَتَ اللَّهِ ثُمَّ يُنكِرُونَهَا وَأَكْثَرُهُمُ الْكَافِرُونَ

Yaʿrifūna niʿmata'llāhi thumma yunkirūnahā wa-aktharuhumu'l-kāfirūn.

They recognise the blessing of Allah, then deny it — and most of them are ungrateful disbelievers. (al-Naḥl 16:83)

Translation: They recognise the blessing of Allah — they know it in their hearts — but they deny it with their tongues and actions; they refuse to acknowledge its source. And the greater part of them are ungrateful disbelievers.

Commentary: Yaʿrifūna — "they know, they recognise": the blessing is visible and the intellect perceives its divine origin. But thumma yunkirūnahā — they deny it, conceal it from others, and refuse to attribute it to God. This is the most tragic form of ingratitude: knowing and yet denying. Aktharuhumu'l-kāfirūn — most of them are utterly ungrateful, completely denying. Only a few among them acknowledge.

وَيَوْمَ نَبْعَثُ مِن كُلِّ أُمَّةٍ شَهِيدًا ثُمَّ لَا يُؤْذَنُ لِلَّذِينَ كَفَرُوا وَلَا هُمْ يُسْتَعْتَبُونَ

Wa-yawma nabʿathu min kulli ummatin shahīdan thumma lā yuʾdhanu li'lladhīna kafarū wa-lā hum yustʿtabūn.

And on the Day when We raise from every community a witness — those who disbelieved will not be permitted [to speak] nor will they be allowed to make amends. (al-Naḥl 16:84)

Translation: And remember the Day when We shall raise from every community a witness — its own prophet or righteous testimony-bearer. On that Day, those who disbelieved will be given no permission to speak in their own defence, nor will they be allowed to offer any excuse or attempt to appease.

Commentary: On the Day of Reckoning every community will confront its own witness — the messenger that was sent to it — whose testimony confirms the communication of the truth. The disbelievers will be rendered speechless: lā yuʾdhanu (no permission to speak) and lā yustʿtabūn (no opportunity for reparation or appeasement). ʿItāb means reproof or the voicing of grievance with hope of reconciliation; here there will be none of it — the time for that has passed forever.

وَإِذَا رَأَى الَّذِينَ ظَلَمُوا الْعَذَابَ فَلَا يُخَفَّفُ عَنْهُمْ وَلَا هُمْ يُنظَرُونَ

Wa-idhā raʾā'lladhīna ẓalamū'l-ʿadhāba fa-lā yukhaffafu ʿanhum wa-lā hum yunẓarūn.

And when the wrongdoers see the punishment, it will not be lightened for them nor will they be given respite. (al-Naḥl 16:85)

Translation: And when the wrongdoers come face to face with the punishment — with their own eyes — it will not be reduced or lightened for them by so much as a moment, nor will they be granted any further respite.

وَإِذَا رَأَى الَّذِينَ أَشْرَكُوا شُرَكَاءَهُمْ قَالُوا رَبَّنَا هَٰؤُلَاءِ شُرَكَاؤُنَا الَّذِينَ كُنَّا نَدْعُو مِن دُونِكَ ۖ فَأَلْقَوْا إِلَيْهِمُ الْقَوْلَ إِنَّكُمْ لَكَاذِبُونَ

Wa-idhā raʾā'lladhīna ashrakū shurakāʾahum qālū rabbanā hāʾulāʾi shurakāʾunā'lladhīna kunnā nadʿū min dūnik; fa-alqaw ilayhimu'l-qawla innakum la-kādhibūn.

And when those who associated [partners with Allah] see their [supposed] associates, they will say: "Our Lord! These are our associates whom we used to call upon besides You." But they will throw back the word to them: "You are indeed liars." (al-Naḥl 16:86)

Translation: And when the polytheists on the Day of Reckoning encounter those they used to worship beside God, they will say: "Our Lord! These are our associates — the beings we used to invoke beside You!" But those very beings will throw the claim back in their faces: "You are utterly, absolutely liars."

Commentary: This scene of confrontation on the Day of Reckoning is deeply instructive. The polytheist seeks to shift responsibility onto his idol or false god. But the idols themselves — whether they be angels, jinn, saints who were misused, or other created beings — repudiate the association: innakum la-kādhibūn — "You are liars." The false gods were worshipped without their permission and against their own nature; they bear no share of the sin, and they testify against their worshippers. The embarrassment is complete.

وَأَلْقَوْا إِلَى اللَّهِ يَوْمَئِذٍ السَّلَمَ ۖ وَضَلَّ عَنْهُم مَّا كَانُوا يَفْتَرُونَ

Wa-alqaw ilā'llāhi yawmaʾidhin is-salama wa-ḍalla ʿanhum mā kānū yaftarūn.

And they will submit to Allah on that Day, and all that they used to fabricate will abandon them. (al-Naḥl 16:87)

Translation: On that Day they will throw themselves in submission before Allah — the forced submission of those who have no other option — and all that they used to fabricate will leave them and desert them.

الَّذِينَ كَفَرُوا وَصَدُّوا عَن سَبِيلِ اللَّهِ زِدْنَاهُمْ عَذَابًا فَوْقَ الْعَذَابِ بِمَا كَانُوا يُفْسِدُونَ

Alladhīna kafarū wa-ṣaddū ʿan sabīli'llāhi zidnāhum ʿadhāban fawqa'l-ʿadhābi bi-mā kānū yufsidūn.

Those who disbelieved and obstructed from the path of Allah — We will add punishment upon punishment for them because of the corruption they used to cause. (al-Naḥl 16:88)

Translation: As for those who disbelieved and actively blocked others from Allah's path — We will heap punishment upon punishment for them, on account of the fasād (corruption and mischief) they used to perpetrate.

Commentary: There are two levels of sin addressed here: one's own kufr (unbelief), and the active obstruction of others from the path of God. The second offence is far graver — it multiplies sin by the number of souls turned away. Hence the punishment is compounded: ʿadhāban fawqa'l-ʿadhāb — "punishment above punishment."

وَيَوْمَ نَبْعَثُ فِي كُلِّ أُمَّةٍ شَهِيدًا عَلَيْهِم مِّنْ أَنفُسِهِمْ ۖ وَجِئْنَا بِكَ شَهِيدًا عَلَىٰ هَٰؤُلَاءِ ۚ وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِّكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَىٰ لِلْمُسْلِمِينَ

Wa-yawma nabʿathu fī kulli ummatin shahīdan ʿalayhim min anfusihim wa-jiʾnā bika shahīdan ʿalā hāʾulāʾ; wa-nazzalnā ʿalayka'l-kitāba tibyānan li-kulli shayʾin wa-hudan wa-raḥmatan wa-bushrā li'l-muslimīn.

And on the Day when We raise up in every community a witness from among them against themselves, and We bring you as a witness over these — and We have sent down to you the Book as an explanation of all things, a guidance, a mercy, and glad tidings for the Muslims. (al-Naḥl 16:89)

Translation: And on the Day when We raise from every community its own witness — from among their own people — to testify against them, and We bring you [O Muḥammadﷺ] as a witness over this community. And We have sent down to you the Book as a comprehensive, detailed clarification (tibyān) of all things — as a guidance, a mercy, and glad tidings for the Muslims.

Commentary: This verse is among the most magnificent in the entire Qurʾān. The Prophet Muḥammadﷺstands on the Day of Judgement as a witness (shahīd) over this umma — not merely over his immediate companions, but over all who came after him until the end of time. He is the universal witness. The Qurʾān — described as tibyānan li-kulli shayʾ — is an explanation of everything: the entirety of dīn (religion), dunyā (worldly affairs), and ākhira (the Hereafter). Everything of consequence is encompassed by it. And it is hudā (guidance), raḥma (mercy), and bushrā (glad tidings) — three gifts beyond all price — for those who enter Islam and live by it.

The author reflects at length: the Prophetﷺhas knowledge of the people of his time, of the past communities, and of those who will come after him — for jimiʿ al-awwalīn wa'l-ākhirīn (the knowledge of all previous and subsequent generations) was given to him. He is present now — both in the barzakh (the intermediate realm) and through his intercession — for the people of his umma. He sees his community as a man sees those before him. As the saying attributed to him goes: Allāhu'l-muʿṭī wa-anā'l-qāsim — "Allah is the Giver and I am the Distributor." The Prophetﷺdistributes the divine bounty of knowledge and intercession to his community. May Allah keep our hearts steadfast in his love and in submission to his guidance: Rabbanā lā tuzigh qulūbanā baʿda idh hadaytanā — "Our Lord, do not let our hearts deviate after You have guided us."

إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَىٰ وَيَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَرِ وَالْبَغْيِ ۚ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ

Inna'llāha yaʾmuru bi'l-ʿadli wa'l-iḥsāni wa-ītāʾi dhī'l-qurbā wa-yanhā ʿani'l-faḥshāʾi wa'l-munkari wa'l-baghy; yaʿiẓukum laʿallakum tadhakkarūn.

Indeed, Allah commands justice, excellence (iḥsān), and giving to kinsmen; and He forbids indecency, the reprehensible, and oppression. He admonishes you so that you may take heed. (al-Naḥl 16:90)

Translation: Truly, Allah commands: ʿadl (justice — giving every person their due right); iḥsān (excellence in conduct, doing more than bare obligation requires, and beautiful spiritual striving); and ītāʾ dhī'l-qurbā (giving to those of near kinship — fulfilling the rights of family). And He forbids: al-faḥshāʾ (outrageous immorality — manifest and shameless indecency); al-munkar (everything reprehensible, rejected by sound reason and sound religion); and al-baghy (transgression, oppression, exceeding proper limits). He admonishes you in this way that you may take it to heart and be perpetually mindful.

Commentary: This is one of the most comprehensive single verses in the Qurʾān — the great āyat al-ʿadl wa'l-iḥsān — described by scholars as a summary of the entire religious and ethical teaching of Islam. ʿAdl is the foundation: fairness, equity, giving each soul its due. Iḥsān transcends justice — it is the quality of excellence, of doing beyond what is strictly required, of treating others better than they deserve, and of standing before God as though one sees Him. The Ḥadīth of Jibrīl (upon him be peace), recorded in al-Bukhārī and Muslim, defines iḥsān as: "That you worship Allah as though you see Him — and if you cannot see Him, then [know that] He sees you." Ītāʾ dhī'l-qurbā — generosity to family members — addresses the social fabric from within the household outward. The three prohibitions are the mirror-image: faḥshāʾ (shameless acts), munkar (socially and religiously condemned conduct), and baghy (arrogant transgression of others' rights).

The author adds: Hadrat ʿUthmān ibn Maẓʿūn (may Allah be pleased with him), upon hearing this verse recited by the Prophetﷺfor the first time, declared: "This very verse convinced me to accept Islam." Its comprehensiveness, its beauty, its perfect balance of positive commands and negative prohibitions — these qualities struck his heart with the unmistakable ring of divine speech. The verse concluded with yaʿiẓukum laʿallakum tadhakkarūn — a gentle pastoral exhortation: "He admonishes you so that you may remember" — so do not forget it; carry it with you always.

وَأَوْفُوا بِعَهْدِ اللَّهِ إِذَا عَاهَدتُّمْ وَلَا تَنقُضُوا الْأَيْمَانَ بَعْدَ تَوْكِيدِهَا وَقَدْ جَعَلْتُمُ اللَّهَ عَلَيْكُمْ كَفِيلًا إِنَّ اللَّهَ يَعْلَمُ مَا تَفْعَلُونَ

Wa awfū bi-ʿahdi llāhi idhā ʿāhadtum wa-lā tanquḍū l-aymāna baʿda tawkīdihā wa-qad jaʿaltumu llāha ʿalaykum kafīlā — inna llāha yaʿlamu mā tafʿalūn

"And fulfil the covenant of Allah when you have made a covenant; and do not break oaths after making them firm, for you have made Allah your surety. Truly Allah knows what you do." — al-Naḥl 16:91

Translation: And fulfil the covenant of Allah when you have entered into a covenant with one another; do not break your oaths after you have solemnly confirmed them, having made Allah your guarantor over you. Truly Allah knows all that you do.

Commentary: Fulfilling one's covenant and keeping to one's pledges is the demand of your very nature (fiṭra), your innate character (jabilla), your temperament, your honour, and your religious obligations. From every direction, recompense is given for what is done — good recompense for good and evil recompense for evil. Wa-lā tanquḍū l-aymān — "do not break oaths" — refers to the habit of some people who would take an oath and then break it, thereby bringing disgrace upon themselves. The straightforward matter is: baʿda tawkīdihā — after having firmly bound the oath and confirmed it. Wa-qad jaʿaltumu llāha ʿalaykum kafīlā — you have made Allah your surety and guarantor over you. Inna llāha yaʿlamu mā tafʿalūn — Allah indeed knows all your actions and is fully aware of your deeds.

Translation (verse rendering): And fulfil Allah's covenant and keep your oaths firm; do not break them after solemnly confirming them. Make Allah your guardian and surety. Allah knows all your actions — He is fully aware of everything you do.

وَلَا تَكُونُوا كَالَّتِي نَقَضَتْ غَزْلَهَا مِن بَعْدِ قُوَّةٍ أَنكَاثًا تَتَّخِذُونَ أَيْمَانَكُمْ دَخَلًا بَيْنَكُمْ أَن تَكُونَ أُمَّةٌ هِيَ أَرْبَىٰ مِنْ أُمَّةٍ إِنَّمَا يَبْلُوكُمُ اللَّهُ بِهِ وَلَيُبَيِّنَنَّ لَكُمْ يَوْمَ الْقِيَامَةِ مَا كُنتُمْ فِيهِ تَخْتَلِفُونَ

Wa-lā takūnū ka-llatī naqaḍat ghazlahā min baʿdi quwwatin ankāthan tattakhidhūna aymānakum dakhalān baynakum an takūna ummatun hiya arbā min umma — innamā yablūkumu llāhu bihi wa-la-yubayyinanna lakum yawma l-qiyāmati mā kuntum fīhi takhtalifūn

"And do not be like the woman who unravels her spun thread after it has been made firm, making your oaths a means of deceit among you, because one community is more numerous than another. Allah only tests you thereby, and He will certainly make clear to you on the Day of Resurrection what you used to differ about." — al-Naḥl 16:92

Translation: And do not be like that woman who unravelled her spun yarn after making it strong — breaking it into pieces; do not make your oaths a source of treachery and corruption among you merely because one community is more powerful or more numerous than another. Allah is only testing you through this; and on the Day of Resurrection He will certainly make manifest to you all those matters in which you used to differ.

Commentary: This is a parable (mathal) for someone who breaks a covenant: like a woman who, after spinning her thread with great effort and making it strong, then unravels it entirely, leaving it as loose fragments (ankāth, plural of nakthan — something unravelled). The Arabs reported that such a woman existed in Mecca who would spend the day spinning, then undo her work at night — an example of senseless futility. The verse forbids making oaths an instrument of treachery (dakhal — deception and bad faith). The reason given — an takūna ummatun hiya arbā min umma — is that one group is more numerous or more powerful than another; this worldly calculation of advantage must not lead one to abandon one's sworn covenant. Innamā yablūkumu llāhu bihi — Allah is testing you through this, to see who holds firm in truthfulness and who does not. And on the Day of Resurrection, He will clarify and judge all matters of difference and dispute among you.

وَلَوْ شَاءَ اللَّهُ لَجَعَلَكُمْ أُمَّةً وَاحِدَةً وَلَٰكِن يُضِلُّ مَن يَشَاءُ وَيَهْدِي مَن يَشَاءُ وَلَتُسْأَلُنَّ عَمَّا كُنتُمْ تَعْمَلُونَ

Wa-law shāʾa llāhu la-jaʿalakum ummataw wāḥidatan wa-lākin yuḍillu man yashāʾu wa-yahdī man yashāʾu wa-la-tusʾalunna ʿammā kuntum taʿmalūn

"And had Allah willed, He would have made you one community; but He leads astray whom He wills and guides whom He wills. And you will surely be questioned about what you used to do." — al-Naḥl 16:93

Translation: Had Allah so willed, He would have made you all a single community and a single nation — but He leaves astray whom He wills and guides whom He wills. And you shall surely be held to account for what you do.

Commentary: Allah knows the nature of people and their inner constitution (fiṭra) thoroughly. Wa-lākin yuḍillu man yashāʾu wa-yahdī man yashāʾu — He knows who shall persist in misguidance and who shall receive guidance. Bear in mind: Allah does what His wisdom demands. His will and His power are the crown of that wisdom which it is impossible for us to fully conceive or encompass. His omniscience sets every being upon its destined course. Wa-la-tusʾalunna — and you will assuredly be questioned and held to account for your deeds — what you did with your covenant-obligations.

Translation (verse rendering): And had Allah willed, He would have made you all one nation. But He leaves astray whom He wills and guides whom He wills. You will certainly be questioned about all that you used to do.

وَلَا تَتَّخِذُوا أَيْمَانَكُمْ دَخَلًا بَيْنَكُمْ فَتَزِلَّ قَدَمٌ بَعْدَ ثُبُوتِهَا وَتَذُوقُوا السُّوءَ بِمَا صَدَدتُّمْ عَن سَبِيلِ اللَّهِ وَلَكُمْ عَذَابٌ عَظِيمٌ

Wa-lā tattakhidhū aymānakum dakhalān baynakum fa-tazilla qadamun baʿda thubūtihā wa-tadhūqū s-sūʾa bi-mā ṣadadtum ʿan sabīli llāhi wa-lakum ʿadhābun ʿaẓīm

"And do not make your oaths a means of deception among you, lest a foot slip after having been firm, and you taste evil because you turned away from the path of Allah — and for you there shall be a tremendous punishment." — al-Naḥl 16:94

Translation: And do not make your oaths and pledges a source of treachery and corruption between you, lest your foot slip after having been firm and steady; and do not taste the bitterness of evil — because you turned people away from the path of Allah — and suffer a tremendous punishment.

Commentary: Fa-tazilla qadamun baʿda thubūtihā — lest a foot slip from its place of firm standing. Tadhūqū s-sūʾ — you will taste evil. Bi-mā ṣadadtum ʿan sabīli llāh — because you turned away from and blocked the path of Allah. Wa-lakum ʿadhābun ʿaẓīm — a tremendous and severe punishment awaits.

Translation (verse rendering): Do not make your oaths a cause of treachery and corruption between you. Otherwise your foot will slip after having been firm; you will taste evil for having blocked the path of Allah, and a tremendous punishment awaits you.

وَلَا تَشْتَرُوا بِعَهْدِ اللَّهِ ثَمَنًا قَلِيلًا إِنَّمَا عِنْدَ اللَّهِ هُوَ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ

Wa-lā tashtarū bi-ʿahdi llāhi thamanan qalīlā — innamā ʿinda llāhi huwa khayrun lakum in kuntum taʿlamūn

"And do not sell the covenant of Allah for a trifling price. Verily what is with Allah is better for you, if only you knew." — al-Naḥl 16:95

Translation: And do not purchase worldly gain in exchange for the covenant of Allah, selling it off for a paltry price. What is with Allah is certainly better for you — if only you had knowledge.

Commentary: Do not barter Allah's covenant and His commands for some small worldly gain that is contrary to His ordinances, some paltry price (thaman qalīl). The eternal reward which Allah keeps is far better — if you truly know and understand.

Translation (verse rendering): Do not trade away Allah's covenant for a paltry price. Verily what is with Allah is better for you — if only you knew.

مَا عِندَكُمْ يَنفَدُ وَمَا عِندَ اللَّهِ بَاقٍ وَلَنَجْزِيَنَّ الَّذِينَ صَبَرُوا أَجْرَهُم بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ

Mā ʿindakum yanfadu wa-mā ʿinda llāhi bāqin wa-la-najziyanna lladhīna ṣabarū ajrahum bi-aḥsani mā kānū yaʿmalūn

"What is with you runs out, but what is with Allah remains. And We shall surely give those who have been patient their reward according to the best of what they used to do." — al-Naḥl 16:96

Translation: Whatever you possess will pass away and be exhausted. But what is with Allah endures and remains forever. We shall most certainly reward those who have been patient with their full recompense — according to the very best of what they used to do.

Commentary: Mā ʿindakum yanfadu — what is in your possession perishes and comes to an end. Wa-mā ʿinda llāhi bāqin — but what is with Allah persists and remains. Wa-la-najziyanna lladhīna ṣabarū — We shall certainly recompense those who endured with patience; We shall give the patient their reward. Ajrahum — their reward, their recompense, the fruit of their striving. Bi-aḥsani mā kānū yaʿmalūn — according to the very finest of their deeds.

The life of bliss (ḥayāt ṭayyiba) mentioned next — what does it consist of? Is it great wealth or high office? Not at all. The author (may Allah have mercy on him) observes that people have favoured the comforts of this world and praised its affluent. Those who stay awake at night and worship through the small hours are on one side; those immersed in the world's troubles are on another. The usurer and the dishonest man amass millions yet die in disgrace. The servant of the government engaged in betrayal; the bribe-taker and the one who devours people's wealth through unlawful means — the hereafter is set aside, but even in this world they are afflicted with torment. But the one who does good, who lives with integrity and uprightness — his heart has strength and peace. He is ever content with the two worlds, bright and glad-hearted (sarshadd). Friends, we are reading the Qurʾān, so take heed of what Allah Most High proclaims:

إِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ

Idhā qaraʾta l-qurʾāna fastaʿidh bi-llāhi mina sh-shayṭāni r-rajīm

"When you recite the Qurʾān, seek refuge in Allah from Satan, the accursed." — al-Naḥl 16:98

Translation: When you recite the Qurʾān, seek the protection of Allah from the outcast Satan, the one worthy of being stoned.

Commentary: When you begin to recite the Noble Qurʾān, seek refuge in Allah from the evil of the rejected Satan (shayṭān rajīm — the one who was expelled and driven away from the mercy of Allah). The formula of seeking refuge (istiʿādha) is: aʿūdhu bi-llāhi min ash-shayṭāni r-rajīm. And indeed, according to another transmitted reading, it is: aʿūdhu bi-llāhi s-samīʿi l-ʿalīmi mina sh-shayṭāni r-rajīm.

Friends, Satan has been our enemy since the very beginning. From the time of our father Ādam (upon him be peace) until today, his enmity and malice persist. He runs towards us ceaselessly; yet he himself is utterly without power or ability.

إِنَّهُ لَيْسَ لَهُ سُلْطَانٌ عَلَى الَّذِينَ آمَنُوا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ

Innahu laysa lahu sulṭānun ʿalā lladhīna āmanū wa-ʿalā rabbihim yatawakkalūn

"Indeed, he has no authority over those who have believed and who put their trust in their Lord." — al-Naḥl 16:99

Translation: Verily, Satan has no power of dominion (sulṭān) over those who believe and who place their reliance and trust in their Lord.

Commentary: Satan's sulṭān — his authority and domination — is not over those who believe in Allah and rely upon Him, entrusting all their affairs to Him. Whoever truly depends upon Allah, Satan cannot overcome them.

Translation (verse rendering): Indeed, Satan has no authority over those who have believed and who put their trust in their Lord.

إِنَّمَا سُلْطَانُهُ عَلَى الَّذِينَ يَتَوَلَّوْنَهُ وَالَّذِينَ هُم بِهِ مُشْرِكُونَ

Innamā sulṭānuhu ʿalā lladhīna yatawallawnahu wa-lladhīna hum bihi mushrikūn

"His authority is only over those who take him as their patron and those who through him associate partners with Allah." — al-Naḥl 16:100

Translation: His authority is only over those who take Satan as their ally and protector (walī), following his dictates and adhering to his whisperings; and over those who, through him, commit shirk (associating partners with Allah).

Commentary: Satan's domination and control are only over those who make him their friend, patron, and heir, following his plots — and those who make Satan a partner with Allah in their worship and obedience. When a person befriends Satan and makes him his ally, Satan begins to create doubts and objections within him. Some of those objections which Allah Most High has Himself addressed now follow.

وَإِذَا بَدَّلْنَا آيَةً مَّكَانَ آيَةٍ وَاللَّهُ أَعْلَمُ بِمَا يُنَزِّلُ قَالُوا إِنَّمَا أَنتَ مُفْتَرٍ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ

Wa-idhā baddalnā āyatan makāna āyatin wa-llāhu aʿlamu bi-mā yunazzilu qālū innamā anta muftarin bal aktharuhum lā yaʿlamūn

"And when We substitute one verse in place of another — and Allah knows best what He reveals — they say, 'You are only a fabricator.' But most of them do not know." — al-Naḥl 16:101

Translation: And when We replace one āyah with another — and Allah knows best what He reveals — they say: "You are nothing but a forger." But in truth, most of them have no knowledge.

Commentary: When We replace one ruling or one āyah with another — wa-llāhu aʿlamu bi-mā yunazzilu — and Allah knows better than anyone else what He reveals and the wisdom behind its ordinances, for He knows the welfare and interest of people better than anyone else — they say: innamā anta muftarin — "you are merely a fabricator who invents falsehoods." Allah Most High replies: bal aktharuhum lā yaʿlamūn — but the fact is that most of them are ignorant; they have no understanding of the matter of naskh (abrogation) — for the wisdom of Allah demands adapting rulings to the exigencies of the time and the circumstances of His servants.

Translation (verse rendering): And when We replace one āyah with another — and Allah knows best what He sends down — they say, "You are merely a fabricator." But most of them have no knowledge.

قُلْ نَزَّلَهُ رُوحُ الْقُدُسِ مِن رَّبِّكَ بِالْحَقِّ لِيُثَبِّتَ الَّذِينَ آمَنُوا وَهُدًى وَبُشْرَىٰ لِلْمُسْلِمِينَ

Qul nazzalahu rūḥu l-qudusi min rabbika bi-l-ḥaqqi li-yuthabbita lladhīna āmanū wa-hudan wa-bushrā li-l-muslimīn

"Say: 'The Pure Spirit [Jibrīl] has brought it down from your Lord in truth, to make firm those who believe, and as a guidance and glad tidings for the Muslims.'" — al-Naḥl 16:102

Translation: Say: "The Holy Spirit (Jibrīl, upon him be peace) has brought this Qurʾān down from your Lord in truth — in perfect accord with reality and need — in order to make the believers firm and steadfast; and it is a guidance (hudā) and glad tidings (bushrā) for the Muslims."

Commentary: Rūḥu l-qudus — the Pure and Holy Spirit, namely Jibrīl (upon him be peace), the trustworthy angel. He has brought this Qurʾān down from your Lord bi-l-ḥaqq — with complete truth, perfectly calibrated to need and circumstance. Li-yuthabbita lladhīna āmanū — so that the believers may be made firm and steadfast in their faith. Wa-hudan wa-bushrā li-l-muslimīn — and it is a guidance and glad tidings for those who submit, the Muslims, the obedient servants of Allah.

The commentary then addresses an objection the disbelievers raised — claiming that the Prophetﷺhad learned this Qurʾān from some human teacher. How ignorant such a claim is: if such a person had truly taught the Prophetﷺ, why would that teacher himself have remained a slave, subject and subservient? Lisānu lladhī yulḥidūna ilayhi aʿjamiyyun — the tongue of the one to whom they point is a foreign (aʿjamī) tongue; it cannot even speak properly. And this Qurʾān is in clear, eloquent Arabic. Some Christians claim that once in Mecca the Prophetﷺmet with a monk and that the monk disclosed to him some knowledge. But our transmitted reports (riwāyāt) establish that after Sayyidunā Khadīja (may Allah be pleased with her) there was Waraqa ibn Nawfal who, upon hearing of the revelation, confirmed it. Such objections are baseless.

Translation (verse rendering for al-Naḥl 16:103): And indeed We know that they say, "It is only a human being who teaches him." The tongue of the one they allude to is foreign, while this is a clear Arabic tongue.

إِنَّ الَّذِينَ لَا يُؤْمِنُونَ بِآيَاتِ اللَّهِ لَا يَهْدِيهِمُ اللَّهُ وَلَهُمْ عَذَابٌ أَلِيمٌ

Inna lladhīna lā yuʾminūna bi-āyāti llāhi lā yahdīhimu llāhu wa-lahum ʿadhābun alīm

"Indeed, those who do not believe in the signs of Allah — Allah will not guide them, and for them is a painful punishment." — al-Naḥl 16:104

Translation: Indeed, those who do not believe in the signs and revelations of Allah, Allah will not guide them; and for them is a painful and terrible punishment.

Commentary: Those who do not believe in Allah's revelations and signs — Allah will not grant them guidance, and a grievous and painful punishment awaits them.

إِنَّمَا يَفْتَرِي الْكَذِبَ الَّذِينَ لَا يُؤْمِنُونَ بِآيَاتِ اللَّهِ وَأُولَٰئِكَ هُمُ الْكَاذِبُونَ

Innamā yaftarī l-kadhiba lladhīna lā yuʾminūna bi-āyāti llāhi wa-ulāʾika humu l-kādhibūn

"Only those fabricate lies who do not believe in the signs of Allah — and it is they who are the liars." — al-Naḥl 16:105

Translation: It is only those who do not believe in the signs of Allah who fabricate falsehoods; and it is they who are the true liars.

Commentary: Only those who do not believe in Allah's āyāt fabricate falsehoods. Those who truly believe in Allah's signs act upon them fully and sincerely. Wa-ulāʾika humu l-kādhibūn — it is they, the disbelievers, who are the real liars.

مَن كَفَرَ بِاللَّهِ مِن بَعْدِ إِيمَانِهِ إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالْإِيمَانِ وَلَٰكِن مَّن شَرَحَ بِالْكُفْرِ صَدْرًا فَعَلَيْهِمْ غَضَبٌ مِّنَ اللَّهِ وَلَهُمْ عَذَابٌ عَظِيمٌ

Man kafara bi-llāhi min baʿdi īmānihi illā man ukriha wa-qalbuhu muṭmaʾinnun bi-l-īmāni wa-lākin man sharaḥa bi-l-kufri ṣadran fa-ʿalayhim ghaḍabun mina llāhi wa-lahum ʿadhābun ʿaẓīm

"Whoever disbelieves in Allah after having believed — except for one who is compelled while his heart is at rest in faith — but whoever opens his breast to disbelief, upon them is the wrath of Allah, and for them is a tremendous punishment." — al-Naḥl 16:106

Translation: Whoever disbelieves in Allah after having once believed — excepting only one who is compelled by force while his heart remains tranquil and at rest in faith (for verbal disbelief under compulsion, with the heart unmoved, is pardoned) — but whoever opens his breast willingly to disbelief, upon them descends the wrath of Allah, and for them is a tremendous punishment.

Commentary: One who, after having believed, reverts to disbelief — if he does so under compulsion (ikrāh), his tongue uttering words of disbelief while his heart remains firmly settled in faith (muṭmaʾinn bi-l-īmān), then his utterance is forgiven; it is as if he did not say it. But whoever willingly opens and expands his breast to disbelief (sharaḥa bi-l-kufri ṣadran) — choosing disbelief with an open and accepting heart — upon such people descends the wrath of Allah (ghaḍabun mina llāh) and a tremendous punishment.

Friends, those who are weak of heart (zuʿarāʾ) and lack the courage to face death or bodily harm — when threatened with killing or mutilation of limbs — and utter words of disbelief out of fear: it is nevertheless obligatory upon them to endure. As for the true men of Allah (mardān-e-khudā): they stand firm upon their faith at the cost of their lives. What do we say about those who, under no threat whatsoever, attribute falsehood to the noble Companions (may Allah be pleased with them all)? Those who call Sayyidunā ʿAlī (may Allah be pleased with him) a liar, alleging that he told falsehoods during his own caliphate, his own governance — this is entirely false and a despicable slander against him. Those who cast aspersions on the Companions are themselves in misguidance. Bear in mind: scholars, religious leaders, and shaykhs of communities must also beware of speaking out of fear; those who distort the truth of the people out of worldly considerations and fear of consequences — they impoverish the community. The millat will be ruined; mā ballaghtu risālatah — the duty of conveying the message will remain unfulfilled. It is regrettable that a friend of Allah (walī-e-sharīf), a person of verified truthfulness, is not believed. The fault lies with the opponent, with the enemies of men of Allah.

Why does a painful punishment await them? Why does Allah's wrath descend upon them?

ذَٰلِكَ بِأَنَّهُمُ اسْتَحَبُّوا الْحَيَاةَ الدُّنْيَا عَلَى الْآخِرَةِ وَأَنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ

Dhālika bi-annahumu staḥabbū l-ḥayāta d-dunyā ʿalā l-ākhirati wa-anna llāha lā yahdī l-qawma l-kāfirīn

"That is because they preferred the life of this world over the Hereafter, and because Allah does not guide the disbelieving people." — al-Naḥl 16:107

Translation: That punishment descends upon them because they gave preference to the life of this world over the life of the Hereafter — this world came to seem nearer and more desirable to them. And because Allah does not guide the disbelieving people to the straight path.

Commentary: Istḥabbū l-ḥayāta d-dunyā ʿalā l-ākhira — they held this worldly life dearer and more beloved than the eternal life of the Hereafter, placing the near and transient above the everlasting. Wa-anna llāha lā yahdī l-qawma l-kāfirīn — and Allah does not guide those who are kafirs, because they contravene His will and decree. He does not direct the kafir people to the straight path.

Translation (verse rendering): That is because they preferred the life of this world to the Hereafter; and Allah does not guide the disbelieving people.

أُولَٰئِكَ الَّذِينَ طَبَعَ اللَّهُ عَلَىٰ قُلُوبِهِمْ وَسَمْعِهِمْ وَأَبْصَارِهِمْ وَأُولَٰئِكَ هُمُ الْغَافِلُونَ

Ulāʾika lladhīna ṭabaʿa llāhu ʿalā qulūbihim wa-samʿihim wa-abṣārihim wa-ulāʾika humu l-ghāfilūn

"Those are the ones upon whose hearts and hearing and sight Allah has set a seal — and it is they who are the heedless." — al-Naḥl 16:108

Translation: Those are the ones upon whose hearts, hearing, and sight Allah has set a seal — so no truth reaches their hearts, no truth enters their ears, and no truth is shown to them by their eyes. And it is they who are in a state of utter heedlessness (ghafla), deeply plunged in carelessness.

Commentary: Ṭabaʿa llāhu ʿalā qulūbihim wa-samʿihim wa-abṣārihim — Allah has set a seal upon their hearts, their hearing, and their eyes. The rule is that once a seal is placed and something is locked shut, neither that which is inside can come out, nor can that which is outside enter in. Wa-ulāʾika humu l-ghāfilūn — and they are the supremely heedless ones, deeply immersed in ghafla (heedlessness). It is said of such people: they resemble those who are awake yet asleep.

Translation (verse rendering): Those are the ones upon whose hearts, hearing, and sight Allah has set a seal — they are the truly heedless.

لَا جَرَمَ أَنَّهُمْ فِي الْآخِرَةِ هُمُ الْخَاسِرُونَ

Lā jarama annahum fī l-ākhirati humu l-khāsirūn

"Without doubt, in the Hereafter they will be the losers." — al-Naḥl 16:109

Translation: Without doubt — certainly and inescapably — they shall be, in the Hereafter, the true losers. Theirs is the portion of loss and deprivation; they are included among the losers and the destroyed.

Commentary: Lā jarama — certainly, inevitably, without doubt: this is a particle of absolute certainty. They will be in the Hereafter among the gravely losing, suffering the greatest loss.

ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ هَاجَرُوا مِن بَعْدِ مَا فُتِنُوا ثُمَّ جَاهَدُوا وَصَبَرُوا إِنَّ رَبَّكَ مِن بَعْدِهَا لَغَفُورٌ رَّحِيمٌ

Thumma inna rabbaka li-lladhīna hājarū min baʿdi mā futinū thumma jāhadū wa-ṣabarū inna rabbaka min baʿdihā la-ghafūrun raḥīm

"Then verily your Lord, for those who emigrated after they had been put to trial, then strove in the way of Allah and were patient — verily your Lord, after that, is indeed Forgiving, Merciful." — al-Naḥl 16:110

Translation: Then indeed your Lord — for those who emigrated (hājarū), who fled their homeland and were driven out after having been severely tested and put to trial, then strove (jāhadū) in the path of Allah and were patient (ṣabarū), bearing all hardships — verily your Lord, after all of this, is most certainly Forgiving (Ghafūr) and Merciful (Raḥīm).

Commentary: This refers to those who, after having been put to the severe test (fitna) of persecution, underwent the ordeal of fitna — like silver being tested by fire to reveal its quality — and then made hijra (emigration) for the sake of Allah. Some emigrated first to Abyssinia, then to Medina. Thumma jāhadū — then they strove in the path of Allah, performing jihād and accepting every tribulation. Wa-ṣabarū — and they were patient, enduring all manner of hardship. Inna rabbaka min baʿdihā la-ghafūrun raḥīm — your Lord, after all of this, is most certainly All-Forgiving and Most Merciful. He will grant them pardon and envelope them in His boundless mercy.

Translation (verse rendering): Then indeed your Lord, for those who emigrated after having been put to trial, then strove and were patient — verily your Lord, after all that, is Forgiving, Merciful.

After mentioning these patient ones (ṣābirīn), what will be their condition on the Day of Resurrection? Allah Most High now declares:

يَوْمَ تَأْتِي كُلُّ نَفْسٍ تُجَادِلُ عَن نَّفْسِهَا وَتُوَفَّىٰ كُلُّ نَفْسٍ مَّا عَمِلَتْ وَهُمْ لَا يُظْلَمُونَ

Yawma taʾtī kullu nafsin tujādilu ʿan nafsihā wa-tuwaffā kullu nafsin mā ʿamilat wa-hum lā yuẓlamūn

"The Day when every soul will come pleading for itself, and every soul will be recompensed in full for what it did, and they will not be wronged." — al-Naḥl 16:111

Translation: The Day when every soul shall come arguing and pleading on its own behalf — every person will plead his own case for himself alone. Every soul shall be repaid in full (wuffiyat) for what it wrought; and they shall not be wronged in the slightest.

Commentary: Tujādilu ʿan nafsihā — every person will argue and plead for himself alone, concerned only with his own case. Wa-tuwaffā kullu nafsin mā ʿamilat — every person shall be given the full and complete recompense for their deeds, not a single thing diminished. Wa-hum lā yuẓlamūn — and they will not be dealt with unjustly in the slightest — none shall suffer any injustice. Each person shall be given the full reward of their deeds, and no one shall be dealt with less than what they deserve.

And regarding those people —

وَضَرَبَ اللَّهُ مَثَلًا قَرْيَةً كَانَتْ آمِنَةً مُّطْمَئِنَّةً يَأْتِيهَا رِزْقُهَا رَغَدًا مِّن كُلِّ مَكَانٍ فَكَفَرَتْ بِأَنْعُمِ اللَّهِ فَأَذَاقَهَا اللَّهُ لِبَاسَ الْجُوعِ وَالْخَوْفِ بِمَا كَانُوا يَصْنَعُونَ

Wa-ḍaraba llāhu mathalan qaryatan kānat āminatan muṭmaʾinnatan yaʾtīhā rizquhā raghadam min kulli makānin fa-kafarat bi-anʿumi llāhi fa-adhāqahā llāhu libāsa l-jūʿi wa-l-khawfi bi-mā kānū yaṣnaʿūn

"And Allah strikes a parable: a town which was secure and at peace, its provision coming to it abundantly from every place; but it was ungrateful for Allah's blessings — so Allah made it taste the garment of hunger and fear, for what they used to do." — al-Naḥl 16:112

Translation: Allah sets forth a parable — the parable of a town (qarya) that was safe and secure (āmina), at peace and in tranquility (muṭmaʾinna); its provisions came to it abundantly (raghadam) from every direction with ease and expansiveness. Then it grew ungrateful for Allah's blessings (kafarāt bi-anʿumi llāh). So Allah made it taste the cloak and garment of hunger and fear — for hunger and fear enveloped and surrounded them — because of what they used to do.

Commentary: Kānat āminatan muṭmaʾinnatan — it was in a state of safety and tranquility. Yaʾtīhā rizquhā raghadam — its sustenance came to it in abundance; raghadam — with ease and expansiveness, without hardship. Fa-kafarat bi-anʿumi llāh — then it showed ingratitude for Allah's blessings, failing to acknowledge and appreciate them. Fa-adhāqahā llāhu libāsa l-jūʿi wa-l-khawf — so Allah made it taste the garment of hunger and fear. Here there are two metaphors: libās (garment) and idhāqa (tasting). Bi-mā kānū yaṣnaʿūn — because of what they did, because of their ingratitude.

Translation (verse rendering): Allah strikes a parable: a town that was safe and tranquil, its provision coming to it abundantly from every place. But it was ungrateful for Allah's blessings, so Allah made it taste the garment of hunger and fear for what they used to do.

وَلَقَدْ جَاءَهُمْ رَسُولٌ مِّنْهُمْ فَكَذَّبُوهُ فَأَخَذَهُمُ الْعَذَابُ وَهُمْ ظَالِمُونَ

Wa-laqad jāʾahum rasūlun minhum fa-kadhdhabūhu fa-akhadhahumu l-ʿadhābu wa-hum ẓālimūn

"And a messenger came to them from among themselves, but they denied him; so the punishment seized them while they were wrongdoers." — al-Naḥl 16:113

Translation: And indeed a messenger came to them from among themselves, but they rejected and denied him. So the punishment overtook and seized them while they were wrongdoers and transgressors (ẓālimūn).

Commentary: Fa-kadhdhabūhu — they denied and rejected the messenger. Fa-akhadhahumu l-ʿadhāb — so the punishment seized and enveloped them. Wa-hum ẓālimūn — while they were wrongdoers.

Translation (verse rendering): And there came to them a messenger from among themselves; but they denied him, and the punishment seized them while they were wrongdoers.

فَكُلُوا مِمَّا رَزَقَكُمُ اللَّهُ حَلَالًا طَيِّبًا وَاشْكُرُوا نِعْمَتَ اللَّهِ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ

Fa-kulū mimmā razaqakumu llāhu ḥalālan ṭayyiban wa-shkurū niʿmata llāhi in kuntum iyyāhu taʿbudūn

"So eat of what Allah has provided you, lawful and good; and be grateful for the blessing of Allah, if it is Him alone that you worship." — al-Naḥl 16:114

Translation: So eat of what Allah has provided you — lawful (ḥalāl) and wholesome (ṭayyib) — and give thanks for the blessing of Allah, if it is truly only Him that you worship.

Commentary: Eat of what Allah has bestowed upon you as ḥalāl — lawful, permitted. Ṭayyiban — pure, clean, wholesome. Give thanks for Allah's blessing (niʿmat allāh). In kuntum iyyāhu taʿbudūn — if you are truly His servants and worshippers alone.

إِنَّمَا حَرَّمَ عَلَيْكُمُ الْمَيْتَةَ وَالدَّمَ وَلَحْمَ الْخِنزِيرِ وَمَا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَإِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ

Innamā ḥarrama ʿalaykumu l-maytata wa-d-dama wa-laḥma l-khinzīri wa-mā uhilla li-ghayri llāhi bihi fa-mani ḍṭurra ghayra bāghin wa-lā ʿādin fa-inna llāha ghafūrun raḥīm

"He has only forbidden to you the dead animal (mayta), blood, the flesh of swine, and what has been dedicated to other than Allah. But whoever is compelled by necessity, neither desiring it nor exceeding the limit — indeed Allah is Forgiving, Merciful." — al-Naḥl 16:115

Translation: Allah has forbidden to you only: the carrion (mayta) — the dead animal that has not been lawfully slaughtered — blood, the flesh of pig, and the animal over which any name other than Allah's has been invoked at slaughter. But whoever is absolutely compelled by necessity, having no food for days, and eats without desire or wilful transgression (ghayra bāghin wa-lā ʿādin) — not out of desire and not beyond the necessary limit — then indeed Allah is Forgiving and Merciful.

Commentary: Al-mayta — the dead animal, the carcass of any creature not ritually slaughtered; including animals with crushed limbs, those that are mutilated, that die from a fall, those strangled to death, those with great gaping wounds — for all these are eaten by certain communities with gluttony. Wa-l-dam — and blood. Wa-laḥma l-khinzīr — and the flesh of swine; those in Western countries and those under Western influence who eat it with pride are included in this prohibition. The believer must firmly abstain from eating any unlawfully killed animal. Wa-mā uhilla li-ghayri llāhi bihi — and that over which any name other than Allah's was called at the time of slaughter. In the era of jāhiliyya (pre-Islamic ignorance), animals were slaughtered in the name of idols such as al-Lāt and al-ʿUzzā. Even now, among some people, the name of a saint is called at slaughter — even while the sword falls — and this makes the animal impermissible. Uhilla — from halāl, literally the calling of a name with a loud voice; when people would slaughter an animal and call out the name of whomsoever they were dedicating it to. Even if the animal faces the correct direction (qibla) but no name of Allah is pronounced at the time, it becomes impermissible. This is an extremely important matter that will be discussed in greater detail. Fa-man iḍṭurra — but whoever is utterly compelled and driven by dire necessity, having had nothing to eat for days, seeing death before him — ghayra bāghin — not out of desire and craving — wa-lā ʿādin — and not exceeding the limit, eating only enough to sustain life and no more — fa-inna llāha ghafūrun raḥīm — then indeed Allah is Forgiving and Merciful; He will not be displeased with you for that.

Translation (verse rendering): Indeed Allah has forbidden to you only the dead animal, blood, the flesh of swine, and what has been dedicated to other than Allah. But whoever is compelled by necessity, neither desiring it nor transgressing the limit — Allah is indeed Forgiving, Merciful.

Friends, the matter of dedicating animals to other than Allah has enormous scope and breadth. For this matter of niḥr (votive slaughter), certain fundamental principles must be kept in mind. For niḥr it is essential that the intent (niyya) be sincere; if someone were to say "this is our slaughter, our offering, our goat, our calf, our lamb" — then what service is being rendered to whom? Astaghfiru llāha l-ʿaẓīm: if this is kufr, let them immediately perform istighfār and repentance, returning to their walāya (sanctified relationship with Allah).

Friends, sometimes not dedicating an offering towards one's own direction (niyya) becomes an act of kufr. If someone's worship is directed towards another, that itself is kufr. If anyone writes "this is our Lord's" — it shall pass in his favour. Friends, just as it is impermissible to declare the ḥarām as ḥalāl, similarly declaring the ḥalāl as ḥarām is also impermissible — that too is shirk fi l-ḥukm (ascribing legislative authority to other than Allah). Inna l-ḥukma illā li-llāh — "the command belongs to none but Allah" (Yūsuf 12:40). Friends, if something is not explicitly prohibited by a clear (ṣarīḥ) Qurʾānic text, then naming it and directing it towards something does not by itself make it prohibited — that would be to say, in effect, that Allah's name is being conflated with that thing and declared forbidden. Yet some people have gone so far that calling upon the name of a walī at slaughter has become deeply embedded in their minds as an impermissible act — to such a degree that when they hear someone say "O Allah!" they become agitated and upset — and they persist in this. And there are others among them who readily accept the word ḥarām on their tongues, as though invoking prohibition were a favourite pastime — while their own bodies and limbs are eating what is forbidden. The ḥadīth states:

أَمَرَ رَسُولُ اللَّهِ ﷺ بِالذَّبْحِ عَلَى اسْمِ اللَّهِ

The Messenger of Allahﷺcommanded slaughter in the name of Allah — not the prohibition of invoking names before the name of Allah at slaughter.

Those who declare the ḥalāl as ḥarām have been most daring — and boldest among them in placing Muslims beyond the pale of Islam and calling them kāfir. Wa-ʿalā abṣārihim ghishāwatun — "upon their eyes is a veil" (al-Baqara 2:7). Friends, after wa-mā uhilla li-ghayri llāhi bihi, Allah Most High commanded: expel from your heart what is ḥalāl and what is ḥarām —

وَلَا تَقُولُوا لِمَا تَصِفُ أَلْسِنَتُكُمُ الْكَذِبَ هَٰذَا حَلَالٌ وَهَٰذَا حَرَامٌ

Wa-lā taqūlū li-mā taṣifu alsinatukumu l-kadhiba hādhā ḥalālun wa-hādhā ḥarām

"And do not say, on account of what your tongues falsely assert, 'This is lawful and this is forbidden.'" — al-Naḥl 16:116

Do not fabricate falsehoods. Do not say what is contrary to reality. Inna lladhīna yaftarūna ʿalā llāhi l-kadhiba — those who fabricate falsehoods against Allah will not prosper; lā yufliḥūn — they shall have no success or salvation.

Translation (verse rendering for al-Naḥl 16:116–117): Do not utter with your tongues the falsehood "this is lawful and this is forbidden," thereby fabricating lies against Allah. Those who fabricate lies against Allah will not prosper. A little enjoyment — and for them a painful punishment.

مَتَاعٌ قَلِيلٌ وَلَهُمْ عَذَابٌ أَلِيمٌ

Matāʿun qalīlun wa-lahum ʿadhābun alīm

"A brief enjoyment — and for them a painful punishment." — al-Naḥl 16:117

Translation: (Enjoy and trade and eat — it is) only a brief and trifling provision for a few days; and for them is a painful and terrible punishment.

Commentary: Matāʿun qalīl — a brief, trifling enjoyment for a few days. Wa-lahum ʿadhābun alīm — and for them is an agonizing punishment.

وَعَلَى الَّذِينَ هَادُوا حَرَّمْنَا مَا قَصَصْنَا عَلَيْكَ مِن قَبْلُ وَمَا ظَلَمْنَاهُمْ وَلَٰكِن كَانُوا أَنفُسَهُمْ يَظْلِمُونَ

Wa-ʿalā lladhīna hādū ḥarramnā mā qaṣaṣnā ʿalayka min qablu wa-mā ẓalamnāhum wa-lākin kānū anfusahum yaẓlimūn

"And upon those who were Jews, We prohibited what We have already recounted to you; and We did not wrong them, but it was they who wronged themselves." — al-Naḥl 16:118

Translation: And upon those who were Jews, We had forbidden things which We have already narrated to you previously — the things prohibited for them on account of their transgressions. We did not wrong them (mā ẓalamnāhum) — We did not deal unjustly with them — but it was they themselves who wronged their own souls (kānū anfusahum yaẓlimūn) by their own hands.

Commentary: This refers to the restrictions imposed upon the Jews as a consequence of their own wrongdoing — their rebelliousness and transgressions. Allah imposed those prohibitions upon them not as an injustice but as a consequence of their own wrongdoing.

Translation (verse rendering): Upon those who were Jews We forbade what We have already narrated to you. We did not wrong them; they wronged themselves.

ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ عَمِلُوا السُّوءَ بِجَهَالَةٍ ثُمَّ تَابُوا مِن بَعْدِ ذَٰلِكَ وَأَصْلَحُوا إِنَّ رَبَّكَ مِن بَعْدِهَا لَغَفُورٌ رَّحِيمٌ

Thumma inna rabbaka li-lladhīna ʿamilū s-sūʾa bi-jahālatin thumma tābū min baʿdi dhālika wa-aṣlaḥū — inna rabbaka min baʿdihā la-ghafūrun raḥīm

"Then indeed your Lord, for those who have done evil in ignorance and then repented afterwards and reformed — indeed your Lord, after that, is Forgiving, Merciful." — al-Naḥl 16:119

Translation: Then indeed your Lord — for those who commit evil through ignorance (bi-jahāla) and then repent thereafter (tābū) and reform themselves (aṣlaḥū) — your Lord, after all of that, is most assuredly Forgiving and Merciful (He forgives and overlooks).

Commentary: For those who commit evil through ignorance (jahāla), then repent and reform their conduct — your Lord is Forgiving and Merciful. He forgives those who turn to Him in repentance.

Now the states of both the virtuous and the wicked have been expounded. In particular, the parable of the forbidden and the lawful has been set forth. The exemplar who puts all of this into practice — who demonstrates it through his own life, showing what is lawful and what is forbidden — is Sayyidunā Ibrāhīm (upon him be peace). Therefore the virtuous qualities of Sayyidunā Ibrāhīm (upon him be peace) are now set forth:

إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً قَانِتًا لِّلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ

Inna Ibrāhīma kāna ummatan qānitan li-llāhi ḥanīfan wa-lam yaku mina l-mushrikīn

"Indeed Ibrāhīm was a umma (leader, a community unto himself), devoutly obedient to Allah, a sincere monotheist (ḥanīf) — and he was not of the idolaters." — al-Naḥl 16:120

Translation: Indeed Ibrāhīm (upon him be peace) was an umma — a community and a leader (imām) unto himself, in that all virtues and qualities of leadership were gathered in him alone — and he was devoutly obedient to Allah, ever bowing and turning to Him. He was a ḥanīf — steadfastly inclined towards the truth, firmly established upon it, turning away from all falsehood. And he was not among the idolaters (mushrikīn).

Commentary: Kāna ummatan — he was umma, a jamāʿa (congregation or community) bound to a single purpose and one governing principle. Imām — one before whom prayers are led, a leader for all. Qānitan li-llāh — obedient to Allah. Ḥanīfan — the word derives from ḥanifa, meaning to incline correctly; al-ḥanīf is the one who is al-ṣaḥīḥu l-mayl ilā l-islām, firmly established in Islam. Wa-lam yaku mina l-mushrikīn — and he was not among the idolaters.

Translation (verse rendering): Indeed Ibrāhīm was a umma, devoutly obedient to Allah, a sincere monotheist — and he was not among the idolaters.

شَاكِرًا لِّأَنْعُمِهِ اجْتَبَاهُ وَهَدَاهُ إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ

Shākiran li-anʿumihi — jtabāhu wa-hadāhu ilā ṣirāṭin mustaqīm

"He was grateful for His blessings; Allah chose him and guided him to a straight path." — al-Naḥl 16:121

Translation: He was profoundly grateful for the blessings of Allah. Allah chose him and selected him, elevating him above others; and guided him to the straight path (ṣirāṭ mustaqīm).

Commentary: Shākiran li-anʿumihi — deeply thankful for His blessings. Ijtabāhu — Allah selected and chose him, made him His beloved (nabī) and khalīl. Wa-hadāhu ilā ṣirāṭin mustaqīm — and guided him to the straight and right path.

Translation (verse rendering): He was grateful for His blessings; Allah chose him and guided him to the straight path.

وَآتَيْنَاهُ فِي الدُّنْيَا حَسَنَةً وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ

Wa-ātaynāhu fī d-dunyā ḥasanatan wa-innahu fī l-ākhirati la-mina ṣ-ṣāliḥīn

"And We gave him good in this world, and indeed in the Hereafter he is among the righteous." — al-Naḥl 16:122

Translation: And We granted him goodness (ḥasana) and blessings in this world; and indeed in the Hereafter he is certainly among the righteous (ṣāliḥīn).

Commentary: Wa-ātaynāhu fī d-dunyā ḥasanatan — We gave him the good of this world; all good and blessings were granted to him in this life. Wa-innahu fī l-ākhirati la-mina ṣ-ṣāliḥīn — and in the Hereafter he is assuredly among the righteous, the people of excellence.

Translation (verse rendering): We gave him good in this world, and in the Hereafter he is indeed among the righteous.

ثُمَّ أَوْحَيْنَا إِلَيْكَ أَنِ اتَّبِعْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ

Thumma awḥaynā ilayka ani ttabiʿ millata Ibrāhīma ḥanīfan wa-mā kāna mina l-mushrikīn

"Then We revealed to you: 'Follow the religion of Ibrāhīm, inclining toward truth; and he was not of the idolaters.'" — al-Naḥl 16:123

Translation: Then We revealed to you, O Prophetﷺ: "Follow the milla (religion, way) of Ibrāhīm firmly and with steadfastness" — following it firmly step by step, with full devotion and constancy — "and he was not among the idolaters."

Commentary: Thumma awḥaynā ilayka — We revealed to you, O Messenger. Ani ttabiʿ millata Ibrāhīma — to follow the religion and path of Ibrāhīm. Ḥanīfan — firmly committed and steadfast, not deviant. Wa-mā kāna mina l-mushrikīn — and he was not among the idolaters.

Translation (verse rendering): Then We revealed to you: "Follow the religion of Ibrāhīm, inclining toward truth; and he was not of the idolaters."

إِنَّمَا جُعِلَ السَّبْتُ عَلَى الَّذِينَ اخْتَلَفُوا فِيهِ وَإِنَّ رَبَّكَ لَيَحْكُمُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ

Innamā juʿila s-sabtu ʿalā lladhīna khtalafū fīhi wa-inna rabbaka la-yaḥkumu baynahum yawma l-qiyāmati fīmā kānū fīhi yakhtalifūn

"The Sabbath was only prescribed for those who differed concerning it; and your Lord will certainly judge between them on the Day of Resurrection regarding what they used to dispute." — al-Naḥl 16:124

Translation: The Sabbath (al-sabt) was only enjoined upon those who differed about it — its burden and obligation rests only on those who disputed and differed about it. The harm and consequence fall upon those who caused the dispute. And your Lord will certainly judge and arbitrate between them on the Day of Resurrection in all matters in which they used to differ.

Commentary: The ordinance of the Sabbath (sabt) with all its restrictions was imposed specifically upon those who disputed about it and broke its sanctity. The entire consequence and burden of this dispute rests upon those who caused the difference. Wa-inna rabbaka la-yaḥkumu baynahum — your Lord will on the Day of Resurrection judge among all those who disputed and pass His decisive decree.

Translation (verse rendering): The Sabbath was only prescribed for those who differed about it. Your Lord will surely judge between them on the Day of Resurrection regarding what they used to dispute.

ادْعُ إِلَىٰ سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ

Udʿu ilā sabīli rabbika bi-l-ḥikmati wa-l-mawʿiẓati l-ḥasanati wa-jādilhum bi-llatī hiya aḥsanu — inna rabbaka huwa aʿlamu bi-man ḍalla ʿan sabīlihi wa-huwa aʿlamu bi-l-muhtadīn

"Invite to the way of your Lord with wisdom and good admonition, and argue with them in a way that is best. Indeed your Lord knows best who has strayed from His way, and He knows best those who are guided." — al-Naḥl 16:125

Translation: Call people to the path of your Lord (sabīl rabbika) with wisdom (ḥikma) and apt, well-chosen words — with the beautiful admonition (mawʿiẓa ḥasana) — and argue and discourse with them in the finest and most excellent manner (bi-llatī hiya aḥsan). Indeed your Lord knows very well who has lost and strayed from His path; and He knows best those who are guided.

Commentary: Bi-l-ḥikma — with wisdom and sound reasoning, in a manner suited to the audience. Wa-l-mawʿiẓati l-ḥasana — and with beautiful exhortation and counsel. Wa-jādilhum bi-llatī hiya aḥsan — and debate and discourse with them in the most excellent manner. Inna rabbaka huwa aʿlamu bi-man ḍalla — your Lord knows those who have gone astray from His path, and He knows the guided as well.

Friends, the manners (ādāb) of calling to Islam and the methodology of daʿwa are now before us. How regrettable that among the Muslims today the habit of gentle, constructive reproach (nīm-sharmsī naseelna-e-khdm) has disappeared. Neither do we have the practice of reproaching one another in private with gentle speech, nor is there among Muslims the practice of saying "I am going to say something to you, do not be displeased." We no longer practice the adab of calling to the good (amr bi-l-maʿrūf) in a way that penetrates the conscience. Words spoken with calm are more effective than harsh and violent ones. Speak with gentleness; those who hear gentle words and cannot bear them — and those who use only harsh language: when you can reach the conscience through gentle speech, why adopt rough and severe methods? Be mild in speech, be gentle in manner. Those who travel the path of daʿwa and tablīgh — they make friends and create brothers; they invite with kindness; they give people opportunities; they establish the means for spiritual growth; and they teach. Al-insānu ʿabīdu l-iḥsān — the human being is a servant and slave of kindness and goodness; it has a profound effect.

Friends, for the sake of daʿwa to the path of Allah, make yourself ready. Speak with courage to those around you; raise the word of truth. What is there to fear? Our elders (buzurgān) showed us in their lives of sacrifice and struggle what the early Muslims achieved — when the number of Muslims was small, they had power, they triumphed. What is this sitting idle on five times prayer worth? Learn from them: a single believer among non-Muslims, one who aids Allah and makes the truth victorious — in tanṣurū llāha yanṣurkum — "if you help Allah, He will help you" (Muḥammad 47:7).

وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا بِمِثْلِ مَا عُوقِبْتُم بِهِ وَلَئِن صَبَرْتُمْ لَهُوَ خَيْرٌ لِّلصَّابِرِينَ

Wa-in ʿāqabtum fa-ʿāqibū bi-mithli mā ʿūqibtum bihi wa-la-in ṣabartum la-huwa khayrun li-ṣ-ṣābirīn

"And if you punish, then punish with the equivalent of that with which you were afflicted. But if you are patient — that is certainly better for those who are patient." — al-Naḥl 16:126

Translation: And if you retaliate, then retaliate only with the equivalent of what was done to you — no more. But if you are patient (ṣabartum), that is certainly better for those who are patient.

Commentary: The principle of qiṣāṣ (legal retaliation) is permitted here, but patience (ṣabr) and forbearance are stated to be superior. Do not initiate aggression. If harm has come to you, bear it with patience; for the reward of patience is immense.

Friends, there is much wisdom in this. Everything must be done according to its proper time and due measure — not to fight at the slightest provocation, not to quarrel over every small matter. If you are not wronged, bear it with patience. If someone commits excess, know that wrongdoing has its time and punishment has its time too. Do what the situation demands at its proper time.

وَاصْبِرْ وَمَا صَبْرُكَ إِلَّا بِاللَّهِ وَلَا تَحْزَنْ عَلَيْهِمْ وَلَا تَكُ فِي ضَيْقٍ مِّمَّا يَمْكُرُونَ

Wa-ṣbir wa-mā ṣabruka illā bi-llāhi wa-lā taḥzan ʿalayhim wa-lā taku fī ḍayqin mimmā yamkurūn

"And be patient — your patience is only by the help of Allah. And do not grieve over them, nor be distressed by their scheming." — al-Naḥl 16:127

Translation: And be patient, O Prophetﷺ— for your patience is only possible through the help and grace of Allah. Do not grieve over them. Do not let your heart be distressed by their plots and schemes.

Commentary: Wa-mā ṣabruka illā bi-llāh — your patience and endurance are only through the power and aid of Allah. Wa-lā taḥzan ʿalayhim — do not grieve over them. Wa-lā taku fī ḍayqin mimmā yamkurūn — do not let your heart be constricted or distressed by their scheming and plotting. Allah will decide between you and them.

Translation (verse rendering): And be patient — your patience is only through Allah. Do not grieve over them, and do not be distressed by their scheming.

إِنَّ اللَّهَ مَعَ الَّذِينَ اتَّقَوا وَّالَّذِينَ هُم مُّحْسِنُونَ

Inna llāha maʿa lladhīna ttaqaw wa-lladhīna hum muḥsinūn

"Indeed Allah is with those who fear Him and those who are good-doers." — al-Naḥl 16:128

Translation: Indeed Allah is with those who adopt taqwā (God-consciousness and piety) and with those who do good (muḥsinūn).

Commentary: Inna llāha maʿa lladhīna ttaqaw — Allah is with those who choose taqwā as their path. Wa-lladhīna hum muḥsinūn — and with those who do good in all their acts.

Translation (verse rendering): Indeed Allah is with those who fear Him and those who are good-doers.

Friends, the maʿiyya (companionship, being-with) of Allah is the most excellent of all things. If Allah is with us, who can overpower us? Even if we are outnumbered — He who never abandons: He shall lift you out of destruction; He shall grant you success; He shall lay low your enemies. Fear nothing. Fear only leads to weakness, and a man loses his purpose in life. Al-ḥawl wa-l-quwwatu bi-llāh — there is no power and no might except through Allah.

With this noble verse — the final verse of Sūrat al-Naḥl — this blessed Sūra comes to its conclusion. Al-ḥamdu li-llāh.

[This page in the source manuscript contains no translatable prose — only OCR-recovered Arabic/Urdu fragments and layout material corresponding to the end-of-surah marker for Sūrat al-Naḥl and the beginning of the next sūra's introductory matter. The surah heading for Sūrat al-Naḥl closes here, and the next section opens on p. 325.]

Sūrat al-Isrāʾ (Banī Isrāʾīl) — Sūra 17

Sūrat Banī Isrāʾīl (also known as Sūrat al-Isrāʾ) was revealed in Mecca. It contains one hundred and eleven (111) āyāt and fifteen (sajda) prostrations.

سُبْحَانَ الَّذِي أَسْرَىٰ بِعَبْدِهِ لَيْلًا مِّنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى الَّذِي بَارَكْنَا حَوْلَهُ لِنُرِيَهُ مِنْ آيَاتِنَا إِنَّهُ هُوَ السَّمِيعُ الْبَصِيرُ

Subḥāna lladhī asrā bi-ʿabdihi laylam mina l-masjidi l-ḥarāmi ilā l-masjidi l-aqṣā lladhī bāraknā ḥawlahu li-nuriyahu min āyātinā — innahu huwa s-samīʿu l-baṣīr

"Glorified be He who carried His servant by night from the Sacred Mosque to the Farthest Mosque, whose surroundings We have blessed, so that We might show him some of Our signs — indeed He is the All-Hearing, the All-Seeing." — al-Isrāʾ 17:1

Translation: Glorified and exalted beyond all deficiency is that Pure Being who carried His servant — the Prophet Muḥammadﷺ— by night, swiftly, from the Sacred Mosque (al-Masjid al-Ḥarām) in Mecca — in which is the Kaʿbat al-Sharīf — to the Farthest Mosque (al-Masjid al-Aqṣā), which is Bayt al-Maqdis in Jerusalem, around which We have bestowed blessings — for many Prophets and saints (upon them be peace) were born and lived in its environs — so that We might show him some of Our signs (āyāt). Indeed He is the All-Hearing (al-Samīʿ), the All-Seeing (al-Baṣīr): everything the Prophetﷺheard that night, he heard with the hearing of Allah; everything he saw, he saw with the sight of Allah.

Commentary: Friends, there are many detailed discussions regarding the Night Journey and Ascension (Miʿrāj sharīf). They are more extensive than a measure can hold; you too are familiar with them. Is the occurrence of the Miʿrāj possible? Is it not possible? — Of course it is possible. Just as the descent of Jibrīl (upon him be peace) in this world in bodily form (ṣūrat wa-shakl) is established and accepted, similarly the ascent of the Messenger of Allahﷺfrom this world, transcending the necessities of human nature (lawāzim-e-basharī), entering the court of the Lord of Might (darbār-e-Rabb al-ʿIzzat), is also entirely possible. The transformation of Jibrīl from his form into another form, or the assumption of a pure luminous form (ṣūrat nūrānī) by the Prophet — these are things that are conceivable. Consider: we who are in this world are immersed in the darkness of matter (madd-e-ẓulmānī). Is it not the case that before being in this world we were in the world of divine similitudes (ʿālam-e-mithāl)?

Were we not in the world of spirits (ʿālam-e-arwāḥ)? Our subtle spirits (laṭāʾif arwāḥ) — freed from materiality and from the bonds of matter — are in both worlds: in this world as we appear to others, so too in the subtler worlds we exist. Then what difficulty is there for the Prophetﷺ— whose turning towards his Lord is a return to his original home — in making the blessed Miʿrāj? None at all.

When did the Miʿrāj sharīf occur? It occurred one year before the Hijra (hijrat), or perhaps two years before.

Where did the Miʿrāj sharīf take place? Some reports say it took place in the noble house of Sayyidatunā Umm Hāniʾ (may Allah be pleased with her), while the Prophetﷺwas resting there in sacred repose.

From bi-ʿabdihi ("with His servant") it is understood that in the Miʿrāj sharīf, Allah took His Messengerﷺalong with Him by night — His Messenger's most pure person (dhāt mubāraka). From ʿabdihi it is also understood that the Miʿrāj sharīf was in the body (jismānī), because the designation ʿabd (servant) encompasses both body and soul together; ʿabd does not mean rūḥ alone. Was the blessed Miʿrāj bodily (jismānī) or only spiritual (rūḥānī)? It was both bodily and spiritual. As long as the Prophetﷺwas in the world of material bodies, his Miʿrāj was bodily. When he turned his noble attention towards the higher realms (ʿulwiyya), his blessed body became one with the soul, and the Miʿrāj became spiritual. We have explained that when the formless (be-ṣūrat) and immaterial becomes embodied, and the embodied dissolves back into the formless immaterial — that is neither difficult nor strange. The spiritual Miʿrāj was always occurring; the spiritual Miʿrāj does not cause astonishment. The bodily Miʿrāj — for those who are immersed in the world of similitudes (ʿālam-e-mithāl) — that too is not impossible. And the greatest proof of the bodily Miʿrāj of the noble Prophetﷺis the wonder and astonishment it caused among the Quraysh.

That min al-masjidi l-ḥarām is mentioned implies that the Sacred Mosque is more honoured and revered than Bayt al-Maqdis. One prayer performed in the Sacred Mosque carries the reward far greater than one performed in Bayt al-Maqdis. Inna awwala baytin wuḍiʿa li-n-nāsi (Āl ʿImrān 3:96) — the very first place of worship established for humanity is the noble Kaʿba, and its sanctity derives from it. Common people think that the Kaʿba was built by Ibrāhīm (upon him be peace). From the Qurʾānic text and the traditions it is clearly established that the first place of worship is the Kaʿba — the mount of ʿArafāt is its companion. There the sacred grave of our mother Ḥawwāʾ (Eve) is located. The most fundamental point is this: the blessed abode of Allah is wherever His light (nūr) manifests first and most purely.

That pure and holy abode belongs to Him. Why did Ḥaḍrat (ﷺ) descend towards Bayt al-Maqdis in the Miʿrāj? For several necessary reasons: meeting the Prophets (upon them be peace) was essential; reviewing their ranks and stations was necessary; being replenished with the blessing of Bayt al-Maqdis was required. And after this, the journey through the higher realms and the contemplation of divine mysteries and secrets (asrār) — being honoured with the sight of the divine — was the purpose.

The detailed discussion of the Miʿrāj sharīf is found in Sūrat al-Najm.

وَآتَيْنَا مُوسَى الْكِتَابَ وَجَعَلْنَاهُ هُدًى لِّبَنِي إِسْرَائِيلَ أَلَّا تَتَّخِذُوا مِن دُونِي وَكِيلًا

Wa-ātaynā Mūsā l-kitāba wa-jaʿalnāhu hudan li-banī Isrāʾīla allā tattakhidhū min dūnī wakīlā

"And We gave Mūsā the Book and made it a guidance for the Children of Israel: 'Take no guardian other than Me.'" — al-Isrāʾ 17:2

Translation: And We gave Mūsā (upon him be peace) the Scripture (al-kitāb, the Tawrāh) and made it a guidance for the Children of Israel — that they should take no guardian (wakīl), no protector and caretaker, other than Me. Take Me alone as your caretaker and Disposer of Affairs.

Commentary: We gave the Book to Mūsā (upon him be peace) as a guidance for the Children of Israel — it was to be their means of right guidance. And the essence of its guidance: take no wakīl (guardian, disposer of affairs) other than Me — rely on Me alone; let Me be your sole Advocate and Patron.

Translation (verse rendering): We gave Mūsā the Book and made it a guidance for the Children of Israel: "Take no guardian other than Me."

ذُرِّيَّةَ مَنْ حَمَلْنَا مَعَ نُوحٍ إِنَّهُ كَانَ عَبْدًا شَكُورًا

Dhurriyyata man ḥamalnā maʿa Nūḥin — innahu kāna ʿabdan shakūrā

"O descendants of those We carried with Nūḥ — indeed he was a grateful servant." — al-Isrāʾ 17:3

Translation: O descendants of those We carried in the Ark with Nūḥ (upon him be peace)! — dhurriyya (progeny, descendants): all the people of the world are his descendants, for the entire human race traces back to Nūḥ (upon him be peace). Indeed Nūḥ was ʿabdan shakūrā — a truly grateful servant of Allah.

Commentary: O you who are the children and progeny of those We saved in the ship with Nūḥ (upon him be peace): Nūḥ was a most grateful servant — ʿabdan shakūrā — abundantly thankful.

Translation (verse rendering): O descendants of those We carried with Nūḥ — he was indeed a grateful servant.

وَقَضَيْنَا إِلَىٰ بَنِي إِسْرَائِيلَ فِي الْكِتَابِ لَتُفْسِدُنَّ فِي الْأَرْضِ مَرَّتَيْنِ وَلَتَعْلُنَّ عُلُوًّا كَبِيرًا

Wa-qaḍaynā ilā banī Isrāʾīla fī l-kitābi la-tufsidunna fī l-arḍi marratayni wa-la-taʿlunna ʿuluwwan kabīrā

"And We decreed for the Children of Israel in the Scripture: 'You will certainly cause corruption in the earth twice, and you will certainly rise to great insolence.'" — al-Isrāʾ 17:4

Translation: And We decreed and made known to the Children of Israel in the Scripture — We announced it clearly — that you will indeed cause corruption in the earth twice (marratayni), and you will certainly rise in great arrogance and tyranny (ʿuluwwan kabīrā).

Commentary: Wa-qaḍaynā — We decreed and made clear; fī l-kitāb — in the Scripture (the Tawrāh). The decree was that they would cause corruption (fasād) in the earth twice, and would rise in great arrogance and insolence. This refers to the two great periods of transgression by the Children of Israel.

Translation (verse rendering): And We decreed for the Children of Israel in the Book: "You will surely cause corruption in the earth twice and rise to great insolence."

فَإِذَا جَاءَ وَعْدُ أُولَاهُمَا بَعَثْنَا عَلَيْكُمْ عِبَادًا لَّنَا أُولِي بَأْسٍ شَدِيدٍ فَجَاسُوا خِلَالَ الدِّيَارِ وَكَانَ وَعْدًا مَّفْعُولًا

Fa-idhā jāʾa waʿdu ūlāhumā baʿathnā ʿalaykum ʿibādan lanā ulī baʾsin shadīdin fa-jāsū khilāla d-diyāri wa-kāna waʿdan mafʿūlā

"Then when the promise of the first came, We sent against you servants of Ours, possessing great might; they swept through the very midst of your homes. And it was a promise fulfilled." — al-Isrāʾ 17:5

Translation: Then when the time of the first of these two promises arrived — when the first episode of your corruption came — We sent against you Our servants endowed with tremendous power and might, who swept through the very midst of your dwellings and homes (jāsū khilāla d-diyār). And that was a promise that was duly fulfilled.

Commentary: Baʿathnā ʿalaykum ʿibādan lanā — We raised against you Our servants. Ulī baʾsin shadīd — endowed with great force and terrible strength; people of war and power. Fa-jāsū khilāla d-diyār — they ransacked through the very middle of your homes and settlements; jāsū — they roamed freely through. Wa-kāna waʿdan mafʿūlā — and it was a promise that was certain to be fulfilled.

Translation (verse rendering): When the first of these promises came, We sent against you Our servants of great might, who swept through your homes — a promise that was duly fulfilled.

ثُمَّ رَدَدْنَا لَكُمُ الْكَرَّةَ عَلَيْهِمْ وَأَمْدَدْنَاكُم بِأَمْوَالٍ وَبَنِينَ وَجَعَلْنَاكُمْ أَكْثَرَ نَفِيرًا

Thumma radadnā lakumu l-karrata ʿalayhim wa-amaddnākum bi-amwālin wa-banīna wa-jaʿalnākum akthara nafīrā

"Then We restored to you the victory over them, and aided you with wealth and children, and made you a greater company." — al-Isrāʾ 17:7

Translation: Then We restored to you the upper hand and victory over them — We returned your force against them. We aided you with wealth and offspring (amwāl wa-banīn) and made you more numerous and powerful as a group (nafīran).

Commentary: Radadnā lakumu l-karrata ʿalayhim — We restored your dominance and victory; We gave you back the upper hand over them. Wa-amaddnākum bi-amwālin wa-banīn — We aided you with wealth and children, restoring your strength. Wa-jaʿalnākum akthara nafīrā — and We made you more numerous; nafīr — a people capable of mobilizing and rallying forces.

Translation (verse rendering): Then We gave you back the upper hand over them, aided you with wealth and offspring, and made you more numerous.

إِنْ أَحْسَنتُمْ أَحْسَنتُمْ لِأَنفُسِكُمْ وَإِنْ أَسَأْتُمْ فَلَهَا فَإِذَا جَاءَ وَعْدُ الْآخِرَةِ لِيَسُوءُوا وُجُوهَكُمْ وَلِيَدْخُلُوا الْمَسْجِدَ كَمَا دَخَلُوهُ أَوَّلَ مَرَّةٍ وَلِيُتَبِّرُوا مَا عَلَوْا تَتْبِيرًا

In aḥsantum aḥsantum li-anfusikum wa-in asaʾtum fa-lahā fa-idhā jāʾa waʿdu l-ākhirati li-yasūʾū wujūhakum wa-li-yadkhulū l-masjida kamā dakhalūhu awwala marratin wa-li-yutabbirū mā ʿalaw tatbīrā

"If you do good, you do good for yourselves; and if you do evil, it is likewise against yourselves. Then when the promise of the last comes, they will sadden your faces and enter the mosque as they entered it the first time, and destroy with utter destruction all that they conquer." — al-Isrāʾ 17:7

Translation: If you do good, you do good for your own selves; and if you do evil, it is against your own selves. Then when the time of the second promise arrives — when your enemies are unleashed against you again — they shall sadden your faces in humiliation and disgrace; they shall enter the Mosque just as they entered it the first time; and they shall destroy utterly and completely everything they gain mastery over (mā ʿalaw tatbīrā).

Commentary: In aḥsantum aḥsantum li-anfusikum — if you do good, you do it for your own souls. Wa-in asaʾtum fa-lahā — and if you do evil, it too is against your own souls. Fa-idhā jāʾa waʿdu l-ākhira — then when the second, later promise arrives. Li-yasūʾū wujūhakum — they shall darken your faces in humiliation. Wa-li-yadkhulū l-masjid — they shall enter the Sacred Mosque as they entered it the first time. Wa-li-yutabbirū mā ʿalaw tatbīrā — and shall utterly destroy everything they conquer and gain power over — reducing it to complete devastation and ruin.

Translation (verse rendering): If you do good, it is for yourselves; if you do evil, it is likewise against yourselves. When the second promise arrives, they will humiliate you and enter the mosque as the first time, destroying utterly all that they conquer.

عَسَىٰ رَبُّكُمْ أَن يَرْحَمَكُمْ وَإِنْ عُدتُّمْ عُدْنَا وَجَعَلْنَا جَهَنَّمَ لِلْكَافِرِينَ حَصِيرًا

ʿAsā rabbukum an yarḥamakum wa-in ʿudtum ʿudnā wa-jaʿalnā jahannama li-l-kāfirīna ḥaṣīrā

"Perhaps your Lord will have mercy on you. But if you return, We will return — and We have made Hell a prison-enclosure for the disbelievers." — al-Isrāʾ 17:8

Translation: Perhaps your Lord will have mercy upon you — if you repent and return to righteousness. But if you return to corruption, We shall return to punishment. And We have made Jahannam (Hell) an enclosing prison (ḥaṣīr) for the disbelievers — a place of confinement from which there is no escape.

Commentary: The theme is that obeying Allah is entirely beneficial for the Children of Israel themselves: if they do good, they benefit themselves; if they persist in wrongdoing, they will again face punishment. Allah's mercy is always available to those who turn to Him sincerely.

إِنَّ هَٰذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ وَيُبَشِّرُ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصَّالِحَاتِ أَنَّ لَهُمْ أَجْرًا كَبِيرًا

Inna hādhā l-qurʾāna yahdī li-llatī hiya aqwamu wa-yubashshiru l-muʾminīna lladhīna yaʿmalūna ṣ-ṣāliḥāti anna lahum ajran kabīrā

"Indeed this Qurʾān guides to that which is most upright, and gives glad tidings to the believers who do righteous deeds that they will have a great reward." — al-Isrāʾ 17:9

Translation: Indeed this Qurʾān guides to the way that is most upright, most sound, and most correct — the straightest of all paths. And it gives the glad tidings (yubashshiru) to the believers who do righteous deeds (yaʿmalūna ṣ-ṣāliḥāt) that theirs shall be a great reward.

Commentary: Yahdī li-llatī hiya aqwam — the Qurʾān guides to the most upright of ways. The author (may Allah have mercy on him) says: those who believe in this Qurʾān and act upon it shall be given a great reward.

Translation (verse rendering): Indeed this Qurʾān guides to what is most upright and gives glad tidings to the believing righteous that they shall have a great reward.

وَأَنَّ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ أَعْتَدْنَا لَهُمْ عَذَابًا أَلِيمًا

Wa-anna lladhīna lā yuʾminūna bi-l-ākhirati aʿtadnā lahum ʿadhāban alīmā

"And that those who do not believe in the Hereafter — We have prepared for them a painful punishment." — al-Isrāʾ 17:10

Translation: And that those who do not believe in the Hereafter — We have prepared and made ready for them a painful (alīm) and agonizing punishment.

Friends, ponder these āyāt. If you did good, it is for your own benefit; if you did evil, it is against yourself. Allah will surely show mercy to the repentant. But know well: for those who persist in evil, punishment is prepared. What is the account of Banī Isrāʾīl with Allah? It is sound (ṣāliḥ). Both outward deeds and inward purity (bāṭinī arwāḥ) must be good. Allah is with the God-fearing. How can there be benefit without Allah? The one who truly knows and acknowledges (mānne wāla) — one who knows how much harm there is in sin: what benefit comes from it? We are Muslims; we believe in Allah. But we do not follow the word of Allah as much as the need of the moment demands. What then shall be its benefit to the extent of this shortcoming? Let us still be strong in faith. No one knowingly teaches sin; everyone keeps his or her record clean. But we are carelessly plunged in sin, with no fear of Allah. Believe in Allah and follow Islam and obey Him and work according to His dictates. There is nothing but this — that is all life contains.

وَيَدْعُ الْإِنسَانُ بِالشَّرِّ دُعَاءَهُ بِالْخَيْرِ وَكَانَ الْإِنسَانُ عَجُولًا

Wa-yadʿu l-insānu bi-sh-sharri duʿāʾahu bi-l-khayri wa-kāna l-insānu ʿajūlā

"And man supplicates for evil as he supplicates for good — and man is ever hasty." — al-Isrāʾ 17:11

Translation: And the human being prays for evil (sharr) as he prays for good (khayr) — he curses himself out of haste and impatience — and the human being is ever hasty, impetuous, and prone to precipitation.

Commentary: The human being in his haste invokes evil upon himself as he invokes good — he curses himself in anger, or prays for what is actually harmful for him while imagining it to be good. Wa-kāna l-insānu ʿajūlā — and the human being is essentially impatient and hasty.

Translation (verse rendering): Man prays for evil as he prays for good; man is ever hasty.

وَجَعَلْنَا اللَّيْلَ وَالنَّهَارَ آيَتَيْنِ فَمَحَوْنَا آيَةَ اللَّيْلِ وَجَعَلْنَا آيَةَ النَّهَارِ مُبْصِرَةً لِّتَبْتَغُوا فَضْلًا مِّن رَّبِّكُمْ وَلِتَعْلَمُوا عَدَدَ السِّنِينَ وَالْحِسَابَ

Wa-jaʿalnā l-layla wa-n-nahāra āyatayni fa-maḥawnā āyata l-layli wa-jaʿalnā āyata n-nahāri mubṣiratan li-tabtaghū faḍlan min rabbikum wa-li-taʿlamū ʿadada s-sinīna wa-l-ḥisāb

"And We made night and day two signs; and We effaced the sign of the night and made the sign of the day visible, that you may seek the bounty of your Lord and that you may know the number of the years and the reckoning." — al-Isrāʾ 17:12

Translation: We made night and day two signs (āyatāni — two great evidences of Our power). We made the sign of the night dim and concealed (maḥawnā — erased/dimmed), and made the sign of the day illuminated and visible — so that you might seek provision and livelihood through the bounty of your Lord (faḍl rabbikum); and so that you might know the reckoning of years (ʿadad al-sinīn) and the counting of time and seasons.

Commentary: We made night and day two signs (āyatayn) for humanity — the sign of the night We dimmed (the light of the moon is dimmer), and the sign of the day We made bright and illuminating (mubṣira). Seek Allah's bounty (provision and sustenance) by day; count the years and reckon time by the succession of night and day.

وَكُلَّ إِنسَانٍ أَلْزَمْنَاهُ طَائِرَهُ فِي عُنُقِهِ وَنُخْرِجُ لَهُ يَوْمَ الْقِيَامَةِ كِتَابًا يَلْقَاهُ مَنشُورًا

Wa-kulla insānin alzamnāhu ṭāʾirahu fī ʿunuqihi wa-nukhriju lahu yawma l-qiyāmati kitāban yalqāhu manshūrā

"And We have attached every person's birds of omen — his deeds — to his neck; and on the Day of Resurrection We shall bring forth for him a book which he will find spread open." — al-Isrāʾ 17:13

Translation: We have bound every human being's deeds and record (ṭāʾir — literally "bird of omen", here meaning one's deeds or fate) around his neck — every person's deeds have been attached to him as a yoke and burden. On the Day of Resurrection, We shall bring out for him a book (kitāb) — his record of deeds — which he shall encounter spread open (manshūran), unfolded.

Commentary: Ṭāʾirahu — his deeds and record (aʿmāl nāma), his fate linked to his deeds. It is the custom (ʿāda) to hang a necklace (ṭawq) around slaves as a mark. Similarly, each person's deeds have been made into a yoke around his neck, and his deed-record is the standard (mīzān) and the measure of his worth. Wa-nukhriju lahu yawma l-qiyāmati kitāban — and on the Day of Resurrection We shall bring out for him a book — his aʿmāl-nāma (record of deeds). Yalqāhu manshūrān — he will find it unrolled and spread open.

Translation (verse rendering): We have bound every person's deeds around his neck; on the Day of Resurrection We shall produce for him a book which he will find spread open.

اقْرَأْ كِتَابَكَ كَفَىٰ بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا

Iqraʾ kitābaka kafā bi-nafsika l-yawma ʿalayka ḥasībā

"Read your record! This day your own soul is sufficient as a reckoner against you." — al-Isrāʾ 17:14

Translation: "Read your own book of deeds! Today your own soul is sufficient as a reckoner and accountant over you."

Commentary: Each person shall be told: read your own record of deeds! Your own self (nafs) is sufficient today as your reckoner and accountant — you need no other witness against yourself.

Translation (verse rendering): Read your record! Your own soul is sufficient as a reckoner against you today.

مَّنِ اهْتَدَىٰ فَإِنَّمَا يَهْتَدِي لِنَفْسِهِ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا

Mani htadā fa-innamā yahtadī li-nafsihi wa-man ḍalla fa-innamā yaḍillu ʿalayhā wa-lā taziru wāziratun wizra ukhrā wa-mā kunnā muʿadhdhibīna ḥattā nabʿatha rasūlā

"Whoever is guided, is guided only for his own soul; and whoever strays, strays only against it. And no soul bears the burden of another; and We do not punish until We have sent a messenger." — al-Isrāʾ 17:15

Translation: Whoever follows guidance, follows it only for the benefit of his own soul; and whoever goes astray, goes astray only to his own harm and loss. No soul carries the burden (wizr) of another. And We have never been ones to punish (muʿadhdhibīn) until We have sent a messenger.

Commentary: Man ihtadā fa-innamā yahtadī li-nafsihi — whoever is guided, the benefit of guidance returns to his own soul alone. Wa-man ḍalla fa-innamā yaḍillu ʿalayhā — whoever strays, the harm of straying falls upon his own soul. Wa-lā taziru wāziratun wizra ukhrā — and no burdened soul shall bear the burden of another; each person bears only his own accountability. Wa-mā kunnā muʿadhdhibīna ḥattā nabʿatha rasūlā — and We would never punish a people until We have sent them a messenger and conveyed the argument to them.

Friends, some Christians argue that Sayyidunā ʿAlī (may Allah be pleased with him) — who was himself sinless (maʿṣūm) — brought all the sins of all Christians upon himself and that he still bears the burden of their sins. Lā taziru wāziratun wizra ukhrā — no soul bears the burden of another. To imply that the burden of sins of wrongdoers falls upon the guiltless is not justice; it is the very opposite of justice. Is it justice that the guiltless suffers and the guilty goes free? Surely not. Every person carries his own burden of accountability. On the Day of Judgment, the sinless (maʿṣūm) shall stand in full purity, and those who committed evil shall bear their own account. Souls shall be separated — the pure (pāk) shall be with the pure, and the impure with the impure. If all evil had passed into one vessel (kūzā), and all good into another vessel, what would remain for the Day of Reckoning?

The account of this ummah: Allah Most High saw that if all the people of a community did only good, or all of one community did only evil — how would divine justice (ʿadl-e-ilāhī) function? Therefore He did not mix the goodness of the sinless (maʿṣūmīn) with the sins of the sinners. He separated them. Good deeds come from a pure and clean spirit (ṭabīʿat), and evil deeds from a dark and corrupt nature. When the Day of Judgment comes, the impure shall be with the impure, and the pure with the pure, as they always were. The question is answered: "Who sinned and who shall be punished?" Those who are harsh and stern — who are prone to sin — they bear the sin; those who do evil shall be punished for their own evil. And the good deeds of others will not be taken from them.

How excellent this order of justice has been given: lā taziru wāziratun wizra ukhrā — a burdened soul shall not bear the burden of another. What a fine and perfect principle of justice it is — "who sinned and who shall be punished?" Come, do what you will, say what you will — let it all become clear. Every good deed has its record; and oppression (ẓulm) has a yoke that shall grow and grow. Its scroll (nāma) shall grow longer in the fire; it shall unfold in the flames — then it shall be lifted from the people, and the justice of Allah shall be manifest.

وَكَمْ أَهْلَكْنَا مِنَ الْقُرُونِ مِن بَعْدِ نُوحٍ وَكَفَىٰ بِرَبِّكَ بِذُنُوبِ عِبَادِهِ خَبِيرًا بَصِيرًا

Wa-kam ahlaknā mina l-qurūni min baʿdi Nūḥin wa-kafā bi-rabbika bi-dhunūbi ʿibādihi khabīran baṣīrā

"And how many generations did We destroy after Nūḥ — and your Lord suffices as All-Aware, All-Seeing of the sins of His servants." — al-Isrāʾ 17:17

Translation: And how many generations (qurūn) did We destroy after Nūḥ (upon him be peace)! Qarn — a generation, a people of one era. Wa-kafā bi-rabbika — and your Lord suffices — He is sufficient as one who is All-Aware (khabīr) and All-Seeing (baṣīr) of the sins of His servants. Being a knowing and seeing Lord of one's servants is sufficient.

Commentary: How many generations — nations and peoples — were destroyed after Nūḥ (upon him be peace). Your Lord is fully aware (khabīr) and All-Seeing (baṣīr) of all the conditions of His servants.

مَّن كَانَ يُرِيدُ الْعَاجِلَةَ عَجَّلْنَا لَهُ فِيهَا مَا نَشَاءُ لِمَن نُّرِيدُ ثُمَّ جَعَلْنَا لَهُ جَهَنَّمَ يَصْلَاهَا مَذْمُومًا مَّدْحُورًا

Man kāna yurīdu l-ʿājilata ʿajjalnā lahu fīhā mā nashāʾu li-man nurīdu thumma jaʿalnā lahu jahannama yaṣlāhā madhmūman madḥūrā

"Whoever desires only the swift and transient, We hasten for him therein what We will — for whom We will — then We make Hell for him, which he shall enter, blameworthy and driven away." — al-Isrāʾ 17:18

Translation: Whoever desires only the immediate, swift reward of this world (al-ʿājila) — intending only the world and its quick gains — We give him therein what We will for whomsoever We will, from the provision of this world. But then We have made Hell (jahannam) his destiny — he shall enter it blameworthy (madhmūm) and rejected (madḥūr), driven away and humiliated.

Commentary: Al-ʿājila — the swift and near; this world, the immediate reward. We give him of this world's provision what We wish and for whom We wish. But then his destination is Hell — yaṣlāhā — he shall enter and be burned in it — madhmūman madḥūrā — in a state of blame and reproach, expelled and abandoned.

Translation (verse rendering): Whoever desires only the swift gains of this world, We give him what We will; then Hell is his, which he shall enter, blameworthy and driven away.

وَمَنْ أَرَادَ الْآخِرَةَ وَسَعَىٰ لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُولَٰئِكَ كَانَ سَعْيُهُم مَّشْكُورًا

Wa-man arāda l-ākhirata wa-saʿā lahā saʿyahā wa-huwa muʾminun fa-ulāʾika kāna saʿyuhum mashkūrā

"But whoever desires the Hereafter and strives for it as it ought to be striven for, while being a believer — those are the ones whose striving shall be appreciated and rewarded." — al-Isrāʾ 17:19

Translation: But whoever intends and desires the Hereafter, and strives for it as it truly ought to be striven for (saʿyahā), and is also a believer — those are the people whose striving (saʿy) shall be appreciated and rewarded (mashkūr) — their efforts shall be accepted and recompensed.

Commentary: Wa-man arāda l-ākhira — and whoever desires the Hereafter as his goal. Wa-saʿā lahā saʿyahā — and strives for it in the manner and with the effort it deserves. Wa-huwa muʾmin — and is a believer. Fa-ulāʾika kāna saʿyuhum mashkūrā — those are the ones whose efforts shall be appreciated; they shall receive an appropriate and generous recompense.

Translation (verse rendering): Whoever desires the Hereafter and strives for it in the right manner, being a believer — their striving shall be appreciated and rewarded.

كُلًّا نُّمِدُّ هَٰؤُلَاءِ وَهَٰؤُلَاءِ مِنْ عَطَاءِ رَبِّكَ وَمَا كَانَ عَطَاءُ رَبِّكَ مَحْظُورًا

Kullān numiddu hāʾulāʾi wa-hāʾulāʾi min ʿaṭāʾi rabbika wa-mā kāna ʿaṭāʾu rabbika maḥẓūrā

"Each — these and those — We supply with the gift of your Lord; and the gift of your Lord has never been restricted." — al-Isrāʾ 17:20

Translation: Both — these (those who desire this world) and those (those who desire the Hereafter) — We sustain and provide for from the gift and bounty of your Lord. And the gift and generosity of your Lord (ʿaṭāʾ rabbika) has never been blocked or restricted (maḥẓūr) from anyone.

Commentary: Kullān numiddu — We provide and sustain both groups. Hāʾulāʾi wa-hāʾulāʾi — those who desire this world and those who desire the Hereafter — both receive provision from the gift of your Lord. Wa-mā kāna ʿaṭāʾu rabbika maḥẓūrā — and your Lord's generosity and giving is never withheld from any soul.

Translation (verse rendering): Both these and those We sustain from your Lord's gift — and your Lord's gift has never been restricted.

انظُرْ كَيْفَ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ وَلَلْآخِرَةُ أَكْبَرُ دَرَجَاتٍ وَأَكْبَرُ تَفْضِيلًا

Unẓur kayfa faḍḍalnā baʿḍahum ʿalā baʿḍin wa-la-l-ākhiratu akbaru darajātin wa-akbaru tafḍīlā

"See how We have favoured some of them over others; and the Hereafter is greater in degrees and greater in favour." — al-Isrāʾ 17:21

Translation: Look and consider how We have given some of them excellence and advantage over others in this world — how they are differentiated in provision, status, and gifts. And the Hereafter is certainly greater in its degrees (darajāt) and greater in excellence (tafḍīl) — far superior to the world in every respect.

Commentary: Even in this world there is differentiation and variation among people. But the Hereafter — in terms of levels and degrees of honour and excellence — surpasses this world immeasurably. There the differences are vast and profound.

لَّا تَجْعَل مَعَ اللَّهِ إِلَٰهًا آخَرَ فَتَقْعُدَ مَذْمُومًا مَّخْذُولًا

Lā tajʿal maʿa llāhi ilāhan ākhara fa-taqʿuda madhmūman makhdhūlā

"Do not set up another deity beside Allah, lest you sit disgraced and forsaken." — al-Isrāʾ 17:22

Translation: Do not set up any other deity beside Allah, lest you end up sitting humiliated, disgraced (madhmūm), and abandoned without any helper or supporter (makhdhūl).

Commentary: Do not worship any other god alongside Allah. Fa-taqʿuda madhmūman makhdhūlā — otherwise you shall be left sitting in disgrace and without support — abandoned and forsaken.

وَقَضَىٰ رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَانًا إِمَّا يَبْلُغَنَّ عِندَكَ الْكِبَرَ أَحَدُهُمَا أَوْ كِلَاهُمَا فَلَا تَقُل لَّهُمَا أُفٍّ وَلَا تَنْهَرْهُمَا وَقُل لَّهُمَا قَوْلًا كَرِيمًا

Wa-qaḍā rabbuka allā taʿbudū illā iyyāhu wa-bi-l-wālidayni iḥsānā — immā yablughanna ʿindaka l-kibara aḥaduhuma aw kilāhumā fa-lā taqul lahumā uffin wa-lā tanharhumā wa-qul lahumā qawlan karīmā

"Your Lord has decreed that you worship none but Him, and that you show kindness to your parents. Whether one or both of them attain old age while with you: do not say to them 'Uff' and do not repel them, but speak to them a noble word." — al-Isrāʾ 17:23

Translation: Your Lord has decreed and ordained — as a perpetual command — that you worship none but Him alone. And He has commanded excellence of conduct (iḥsān) towards your parents. Should one or both of them reach old age in your care — do not utter even the word "uff" (a sound of displeasure or contempt) to them, and do not push them away or rebuke them (tanharhumā). Rather speak to them with a noble and honourable word (qawlan karīmān).

Commentary: Wa-qaḍā rabbuka — your Lord has decreed and issued a perpetual judgement and command. Allā taʿbudū illā iyyāhu — that you worship none but Him alone. Wa-bi-l-wālidayni iḥsānā — and treat your parents with full excellence and goodness. Immā yablughanna ʿindaka l-kibara — if one or both of them reach old age while in your care. Fa-lā taqul lahumā uffin — do not say even "uff" — the smallest expression of displeasure or exasperation. This word encompasses all forms of discourtesy and disrespect. Wa-lā tanharhumā — do not scold or push them away. Wa-qul lahumā qawlan karīmā — speak to them only with noble and dignified words.

Translation (verse rendering): Your Lord has decreed that you worship none but Him, and that you show goodness to your parents. If one or both of them reach old age with you — do not say "uff" to them, do not rebuke them, and speak to them a noble word.

وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ وَقُل رَّبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيرًا

Wa-khfiḍ lahumā janāḥa dh-dhulli mina r-raḥmati wa-qul rabbi rḥamhumā kamā rabbayānī ṣaghīrā

"And lower to them the wing of humility out of mercy, and say: 'My Lord, have mercy on them, as they raised me when I was small.'" — al-Isrāʾ 17:24

Translation: And lower to them the wing of humility (janāḥ al-dhull) out of tender mercy — bow and prostrate yourself before them in devotion and submission. And say in prayer: "O my Lord! Have mercy on them, just as they nurtured and raised me when I was small."

Commentary: Wa-khfiḍ lahumā janāḥa dh-dhulli — lower your wing of submission and humility for them. Mina r-raḥma — out of mercy and compassion. Wa-qul rabbi rḥamhumā — and supplicate: "O my Lord, have mercy on them." Kamā rabbayānī ṣaghīrā — just as they raised me when I was small, nurturing and tending to me.

Translation (verse rendering): Lower to them the wing of humility out of mercy, and say: "My Lord, have mercy on them as they raised me when I was small."

رَّبُّكُمْ أَعْلَمُ بِمَا فِي نُفُوسِكُمْ إِن تَكُونُوا صَالِحِينَ فَإِنَّهُ كَانَ لِلْأَوَّابِينَ غَفُورًا

Rabbukum aʿlamu bi-mā fī nufūsikum in takūnū ṣāliḥīna fa-innahu kāna li-l-awwābīna ghafūrā

"Your Lord knows best what is within yourselves. If you are righteous, then indeed He is Most Forgiving to those who turn repeatedly to Him." — al-Isrāʾ 17:25

Translation: Your Lord knows best what is in your hearts and souls — the hidden thoughts and intentions in your inner being. If you are righteous and strive to do good, then indeed Allah is Most Forgiving (ghafūr) toward those who repeatedly return to Him (al-awwābīn — those who frequently turn back to Allah in repentance and devotion).

Commentary: Rabbukum aʿlamu bi-mā fī nufūsikum — your Lord is fully aware of everything hidden within your souls. In takūnū ṣāliḥīn — if you are truly righteous and in a state of sound spiritual health. Fa-innahu kāna li-l-awwābīna ghafūrā — He is Forgiving of those who continually return to Him; He embraces those who turn to Him with forgiveness and mercy.

Translation (verse rendering): Your Lord knows best what is within you. If you are righteous, He is Forgiving to those who return to Him.

وَآتِ ذَا الْقُرْبَىٰ حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ وَلَا تُبَذِّرْ تَبْذِيرًا

Wa-āti dhā l-qurbā ḥaqqahu wa-l-miskīna wa-bna s-sabīli wa-lā tubadhdhibhir tabdhīrā

"And give the relative his due right, and the poor and the traveller; and do not squander wastefully." — al-Isrāʾ 17:26

Translation: And give the relative (dhā l-qurbā) his right (ḥaqq) — namely zakāt and charity. Give to the poor (miskīn) and the wayfarer (ibn al-sabīl — the traveller far from home). And do not squander or waste (lā tubadhdhibhir tabdhīrā) — do not dissipate your wealth in extravagance and excess.

Commentary: Ibn al-sabīl — the son of the road; the wayfarer, the traveller without resources; also interpreted as ṣilat al-raḥim (maintaining kin ties). Lā tubadhdhibhir tabdhīrā — do not squander or disperse wealth without purpose or right.

Translation (verse rendering): Give the relative his due, and the poor and the traveller; and do not squander wastefully.

إِنَّ الْمُبَذِّرِينَ كَانُوا إِخْوَانَ الشَّيَاطِينِ وَكَانَ الشَّيْطَانُ لِرَبِّهِ كَفُورًا

Inna l-mubadhdhibhirīna kānū ikhwāna sh-shayāṭīni wa-kāna sh-shayṭānu li-rabbihi kafūrā

"Indeed the wasteful are brothers of the devils; and Satan is ever ungrateful to his Lord." — al-Isrāʾ 17:27

Translation: Indeed the wasteful and extravagant (mubadhdhibhirīn) are the brothers of the devils — they are Satan's allies and helpers; they consume Allah's gifts in the way of disobedience. Wa-kāna sh-shayṭānu li-rabbihi kafūrā — and Satan is perpetually ungrateful and contemptuous toward his Lord.

Commentary: Kānū ikhwāna sh-shayāṭīn — the wasters are the brothers of devils; they imitate and follow Satan. They take Allah's gifts and use them contrary to His command, in defiance of His will. Wa-kāna sh-shayṭānu li-rabbihi kafūrā — and Satan is the archetype of ingratitude toward his Lord.

وَإِمَّا تُعْرِضَنَّ عَنْهُمُ ابْتِغَاءَ رَحْمَةٍ مِّن رَّبِّكَ تَرْجُوهَا فَقُل لَّهُمْ قَوْلًا مَّيْسُورًا

Wa-immā tuʿriḍanna ʿanhumu btighāʾa raḥmatin min rabbika tarjūhā fa-qul lahum qawlan maysūrā

"And if you turn away from them seeking a mercy from your Lord that you hope for — then speak to them a kind word." — al-Isrāʾ 17:28

Translation: And if you must turn away from those in need — the relatives, the poor, and the traveller — because you are yourself in straitened circumstances, hoping for the mercy of your Lord (raḥmat rabbika), then speak to them a kind and gentle word (qawlan maysūrā — a word that eases their heart).

Commentary: If you cannot give and must turn away from those who need your help — because you are in straitened circumstances yourself, awaiting relief from your Lord — then at least speak to them a gentle and easy (maysūr) word that softens the refusal.

وَلَا تَجْعَل يَدَكَ مَغْلُولَةً إِلَىٰ عُنُقِكَ وَلَا تَبْسُطْهَا كُلَّ الْبَسْطِ فَتَقْعُدَ مَلُومًا مَّحْسُورًا

Wa-lā tajʿal yadaka maghlūlatan ilā ʿunuqika wa-lā tabsuṭhā kulla l-basṭi fa-taqʿuda malūman maḥsūrā

"And do not keep your hand chained to your neck, nor extend it to its fullest extent, lest you sit blameworthy and destitute." — al-Isrāʾ 17:29

Translation: Do not keep your hand chained to your neck (maghlūla ilā ʿunuqika) — do not be a complete miser, giving nothing. Nor stretch it out to the furthest extent — do not give in complete abandon and excess. If you do either, you will end up sitting blameworthy (malūm) and destitute (maḥsūr — drained and helpless).

Commentary: Maghlūlatan ilā ʿunuqika — bound at your neck: a metaphor for extreme miserliness. Wa-lā tabsuṭhā kulla l-basṭ — nor extend it to the full extent: extreme prodigality and wasteful giving beyond measure. Fa-taqʿuda malūman maḥsūrā — you would then be left in a state of blame — people would reproach and criticize you — and you would be left in utter destitution and helplessness.

Translation (verse rendering): Do not keep your hand bound to your neck, nor extend it to the fullest extent — lest you be left blameworthy and destitute.

إِنَّ رَبَّكَ يَبْسُطُ الرِّزْقَ لِمَن يَشَاءُ وَيَقْدِرُ إِنَّهُ كَانَ بِعِبَادِهِ خَبِيرًا بَصِيرًا

Inna rabbaka yabsuṭu r-rizqa li-man yashāʾu wa-yaqdir — innahu kāna bi-ʿibādihi khabīran baṣīrā

"Indeed your Lord extends provision to whomever He wills and restricts it; He is Aware and Seeing of His servants." — al-Isrāʾ 17:30

Translation: Indeed your Lord extends provision (yabsuṭu r-rizq) abundantly to whomever He wills; and He restricts it (yaqdir) for whom He wills. He is All-Aware (khabīr) and All-Seeing (baṣīr) of His servants — He both knows their condition and observes it.

Commentary: Yabsuṭu r-rizqa li-man yashāʾu wa-yaqdir — Allah expands and restricts provision according to His wisdom and will. Innahu kāna bi-ʿibādihi khabīran baṣīrā — He is fully knowledgeable and observant of the states of His servants.

Friends, the station of parents is immense. We came into existence through them; through them Allah Most High manifested His creative power. We must not hurt them; must not rebuke them; must not drive them away — that is wickedness and impertinence (be-adabī). Speak to them gently; deal with them kindly; sit humbly before them; make constant supplication for them; be of service to them; benefit from their experience and wisdom; do not rebel against them in the slightest. Deal well with them as long as they live — for Allah will reward you for it and make your life a success.

Friends, the enormous status of parents — bowing before them becomes an act of nearness to Allah. Truly great is this blessing that Allah Most High has decreed.

وَلَا تَقْتُلُوا أَوْلَادَكُمْ خَشْيَةَ إِمْلَاقٍ نَّحْنُ نَرْزُقُهُمْ وَإِيَّاكُمْ إِنَّ قَتْلَهُمْ كَانَ خِطْئًا كَبِيرًا

Wa-lā taqtulū awlādakum khashyata imlāqin — naḥnu narzuquhum wa-iyyākum — inna qatlahum kāna khiṭʾan kabīrā

"And do not kill your children out of fear of poverty — We provide for them and for you. Indeed their killing is a great sin." — al-Isrāʾ 17:31

Translation: And do not kill your children out of fear of poverty and destitution (khashyata imlāq) — We provide for them and for you alike. Indeed killing them is a great and grave sin (khiṭʾan kabīrā) — a great error and enormity.

Commentary: Khashyata imlāq — out of fear of want and poverty. Naḥnu narzuquhum wa-iyyākum — We provide for both them and you; it is not your responsibility to provide — that belongs to Allah alone. Inna qatlahum kāna khiṭʾan kabīrā — indeed killing them is a grave and terrible sin.

Translation (verse rendering): Do not kill your children out of fear of poverty — We provide for them and for you. Indeed their killing is a great sin.

Commentary (extended): Friends, in the era of pre-Islamic ignorance (jāhiliyya), children — particularly daughters — were killed out of fear of shame (ʿār) and dishonour, or out of material anxiety. This was a most severe and cruel act. What is happening now? Unwanted and illegitimate children are given poison by unjust means. The practice of easy divorce and abortion is spreading widely. And this too falls under the ambit of this verse: the killing of children through neglect — failing to give them proper education and upbringing — is also a form of killing. If children receive neither religious nor moral education, nor any knowledge of right and wrong — their hearts and souls are dead even if their bodies live. True life belongs to the spiritually alive; the spiritually dead merely eat and sleep. Improper upbringing and leaving children without religious knowledge is also among the forms of "killing" condemned here.

Friends, immodest and promiscuous dress is also among the causes that lead to the death of offspring. Now listen carefully to the next command:

وَلَا تَقْرَبُوا الزِّنَىٰ إِنَّهُ كَانَ فَاحِشَةً وَسَاءَ سَبِيلًا

Wa-lā taqrabū z-zinā innahu kāna fāḥishatan wa-sāʾa sabīlā

"And do not approach fornication — it has always been an outrage and a vile way." — al-Isrāʾ 17:32

Translation: And do not come near (lā taqrabū) fornication (zinā) — do not even approach its preliminaries and preconditions. It is always and essentially a gross indecency (fāḥisha) and a most vile and evil path (sāʾa sabīlā).

Commentary: Lā taqrabū z-zinā — do not come near it — not merely "do not commit" but "do not even approach" its causes and preliminaries, including immodest dress, seclusion of men and women, and all that leads toward it. Fāḥishatan — it is the essence of immorality and shamelessness. Wa-sāʾa sabīlā — and the most evil of paths. Friends, dress that is immodest, the absence of proper covering (parda), tight-fitting and revealing clothing — all of these are among the causes of this evil. It is incumbent that women maintain proper modest covering. Shameless and improper dress for young men causes great harm and distraction. Just covering the head and wearing a dupatta is not sufficient without full propriety. Let only the two covering garments remain — all else should be discarded. This command is from the Lord of Majesty — and yet how casually it is being abandoned today. It is our own households' affair: the chastity and honour (ʿiffat) of our own families is being destroyed — and people are reporting to us incidents from our own community [the editor notes a reference here to local incidents in Hyderabad, 1934].

— End of Sūrat al-Naḥl section; Sūrat al-Isrāʾ continues. —

Sūrat al-Isrāʾ (Banī Isrāʾīl)

Sūra 17 • Makkan • 111 Verses