In the name of Allah, Most
Gracious, Most Merciful
Holy Quran Surah 16 Al Nahl (Bees)
Interpretation of the Meanings of the Noble
Quran in English Language by A.Yusuf Ali
1 (Inevitable) cometh (to
pass) the Command of Allah: seek ye not then to hasten
it: glory to Him and far is He above having the partners they ascribe unto Him!
2019
2 He doth send down His angels with inspiration of His Command to
such of His servants as He pleaseth (saying): "Warn (Man) that there is no
god but I: so do your duty unto Me." 2020
3 He has created the heavens and the earth for just ends: far is
He above having the partners they ascribe to Him! 2021
4 He has created man from a sperm drop; and behold this same (man)
becomes an open disputer! 2022
5 And cattle He has created for you (men): from them ye derive
warmth and numerous benefits and of their (meat) ye eat. 2023 2024
6 And ye have a sense of pride and beauty in them as ye drive them
home in the evening and as ye lead them forth to pasture in the morning. 2025
7 And they carry your heavy loads to lands that ye could not
(otherwise) reach except with souls distressed: for your Lord is indeed Most
Kind Most Merciful. 2026
8 And (He has created) horses mules and donkeys for you to ride
and use for show; and He has created (other) things of what ye have no
knowledge. 2027 2028
9 And unto Allah leads straight the Way but there are ways that
turn aside: if Allah had willed He could have guided all of you. 2029
Transliteration
Ayah 1 
Yusuf Ali (Inevitable) cometh (to pass) the Command
of Allah: seek ye not then to hasten it: glory to Him
and far is He above having the partners they ascribe unto Him!
Transliteration Ata_ amrulla_hi fala_ tasta'jilu_h(u),
subha_nahu_ wa ta'a_la_ 'amma_
yusyriku_n(a).
Ayah 2
Yusuf Ali He doth send down His angels with
inspiration of His Command to such of His servants as He pleaseth (saying):
"Warn (Man) that there is no god but I: so do your duty unto Me."
Transliteration Yunazzilul mala_'ikata bir ru_hi min
amrihi 'ala_ may yasya_'u min 'iba_dihi an anziru_ annahu_ la_ ila_ha illa_ ana
fa-ttaqu_n(i).
Ayah 3
Yusuf Ali He has created the heavens and the
earth for just ends: far is He above having the partners they ascribe to Him!
Transliteration Khalaqas sama_wa_ti wal arda bil haqq(i), ta'a_la_ 'amma_ yusyriku_n(a).
Ayah 4
Yusuf Ali He has created man from a sperm drop;
and behold this same (man) becomes an open disputer!
Transliteration Khalaqal insa_na min nutfatin fa iza_ahuwa
khasimum mubin(un).
Ayah 5
Yusuf Ali And cattle He has created for you (men):
from them ye derive warmth and numerous benefits and of their (meat) ye
eat.
Transliteration Wal an'a_ma khalaqaha_ lakum fiha_ dif'uw wa
mana_fi'u wa minha_ ta'kulu_n(a).
Ayah 6
Yusuf Ali And ye have a sense of pride and beauty
in them as ye drive them home in the evening and as ye lead them forth to
pasture in the morning.
Transliteration Wa lakum fiha_ jama_lun hina
turihu_na wa hina tasrahu_n(a),
Ayah 7
Yusuf Ali And they carry your heavy loads to lands
that ye could not (otherwise) reach except with souls distressed: for your Lord
is indeed Most Kind Most Merciful.
Transliteration Wa tahmilu asqa_lakum ila_ baladil
lam taku_nu_ ba_ligihi illaa_ bi syiqqil anfus(i),
inna rabbakum la ra'u_fur rahim(uw),
Ayah 8
Yusuf Ali And (He has created) horses mules and
donkeys for you to ride and use for show; and He has created (other) things of
what ye have no knowledge.
Transliteration Wal khaila wal biga_la wal hamira
litarkabu_ha_ wa zinah(tan), wa yakhluqu ma_ la_ ta'lamu_n(a).
Ayah 9
Yusuf Ali And unto Allah leads straight the Way
but there are ways that turn aside: if Allah had willed He could have guided
all of you.
Transliteration Wa 'alalla_hi qasdus sabili wa minha_ ja_'ir(un),
wa lau sya_'a lahada_kum ajma'in(a).
Introduction
Name
The
name, An-Nahl, of this Surah has been taken from v. 68. This is merely to
distinguish it from other Surahs.
Period of Revelation
The
following internal evidence shows that this Surah was revealed during the last
Makkan stage of Prophethood:
1. v. 41 clearly shows that persecution
had forced some Muslims to emigrate to Habash before the revelation of this
Surah.
2. It is evident from v. 106 that at
that time the persecution of the Muslims was at its
height. Therefore a problem had arisen in regard to the utterance of a
blasphemous word, without actual disbelief, under unbearable conditions. The
problem was that if one did so how he should be treated.
3. vv. 112-114 clearly refer to the end of the seven-year famine that had struck
Makkah some years after the appointment of the Holy Prophet as Allah's
Messenger.
4. There is a reference to v. 116 of
this Surah in v. 145, and v. 118 of this Surah contains a reference to 6:146.
This is a proof that both these Surahs (6 and 16) were sent down in the same
period. The general style of the Surah also supports the view that this was
revealed during the last stage at Makkah.
Central Theme
All
the topics of the Surah revolve round different aspects of the Message, i.e.,
refutation of shirk, proof of Tauhid, and warning of the
consequences of the rejection of and opposition and antagonism to the Message.
Topics of Discussion
The
very first verse gives direct and strict warning to those who were rejecting
the Message outright, as if to say, "Allah's decision has already been
made concerning your rejection of the Message. Why are you then clamouring for
hastening it? Why don't you make use of the respite that is being given to you!" And this was exactly what the disbelievers of Makkah
needed at the time of the revelation of this Surah. For they challenged
the Holy Prophet over and over again: "Why don't you bring that scourge
with which you have been threatening us! For we have not only rejected your
Message but have been openly opposing it for a long time." Such a
challenge had become a by-word with them, which they frequently repeated as a
clear proof that Muhammad (Allah's peace be upon him) was not a true Prophet.
Immediately
after this warning they have been admonished to give
up shirk, for this false creed was the main obstacle in the way of the
Message. Then the following topics come over and over again, one after the
other:
1. Very convincing proofs of Tauhid
and refutation of shirk have been based on the plain signs in the universe
and in man's own self.
2. The objections of the disbelievers
have been answered, their arguments refuted, their doubts removed and their
false pretexts exposed.
3. Warnings have given of the
consequences of persistence in false ways and antagonism to the Message.
4. The moral changes which the Message
of the Holy Prophet aims to bring practically in human life have been presented
briefly in an appealing manner. The mushriks have been told that belief in
Allah, which they also professed, demanded that it should not be confined
merely to lip service, but this creed should take a definite shape in moral and
practical life.
The
Holy Prophet and his companions have been comforted and told about the attitude
they should adopt in the face of antagonism and persecution by the
disbelievers.
Notes
2019 This
is an answer to the taunt of the Pagans, who said; "If there is a god, the
One True God, as you say, with unified control, why does He
not punish the wrong-doers at once?" The answer is; "The
decree of Allah will inevitably come to pass; it will come soon enough; when it
comes, you will wish it were delayed; how foolish of you to wish even to cut
off your last hope of forgiveness?" (16.1)
2020 The
Pagans, with their multiplicity of gods and goddesses, good and evil, could
play one off against another. That is mere mockery of religion. With such
conceptions, man cannot understand the Unity of Design in the Universe nor
realise the Power and Glory of the One True God, to Whom
alone worship and service are due. (16.2)
2021 Not
for sport, or fortuitously and without Design. Cf. xv. 85. Surely the Unity of
Design in Creation also proves the Unity of Allah their Creator. (16.3)
2022 Man's
physical origin is lowly. Yet do men go back to material things, and neglect or
dispute about the highest things in Life. (16.4)
2023 Why
will you go back to material things, considering that material things are made
subservient to your use and enjoyment in various ways as suggested in the
clauses that follow. (16.5)
2024 From
wool, and hair, and skins, and milk. Camel's hair makes warm robes and
blankets; and certain kinds of goats yield hair which makes similar fabrics.
Sheep yield wool, and llamas alpaca for similar uses.
The skins and furs of many animals yield warm raiment or make warm rugs or
bedding. The females of many of these animals yield good warm milk, a
nourishing and wholesome diet. Then the flesh of many of these animals is good
to eat. There are other uses, which the animals serve, and which are referred
to later. (16.5)
2025 The
good man is proud of his cattle and is good to them. As they go to, and return
from, pasture, morning and evening, he has a sense of his power and wealth and
their beauty and docility. Will not man turn from these material facts to the
great spiritual truths and purpose behind them? (16.6)
2026 The
cattle and animals also carry loads, and thus make inter-communication between
different lands easy. But for them there would have been many difficulties, not
only physical, but psychological. Weary men carrying loads are in no mood for
social and spiritual intercourse. This intercourse is made possible by the
kindness and mercy of Allah. (16.7)
2027 Horse,
mules, and donkeys as well as other animals may be beasts of burden, but they
may also be pedigree animals bred for beauty and for all those more refined
uses, such as processions, in which grace and elegance is the predominant
feature. (16.8)
2028 If
we examine the history of transport, there have been vast changes through the
ages, from rude pack animals to fine equipages, and then through mechanical
contrivances, such means of transport as elegant coaches, tramways and
railways, useful motor lorries and Rolls-Royce cars,
and air-ships and aeroplanes of all descriptions. At any given point of time,
many of these were yet unknown to man. Nor can we suppose the limit to have
been reached now or that it will ever be reached at any future time. Through
the mind and ingenuity of man it is Allah that creates new things hitherto
unknown to man. (16.8)
2029 Through
material things "the Way" does always lead to Allah. But some minds
are so obsessed with material things that they miss the pointers to the
spiritual. Allah could have forced all to the true Way, but in His Will and
Plan is the training of man's will, and that is done by the Signs in nature and
Revelation. (16.9)
Holy Quran Surah 16 Al Nahl (Bees)
Interpretation of the Meanings of the Noble
Quran in English Language by A.Yusuf Ali
10 It is He Who sends down rain from the sky: from it ye drink and
out of it (grows) the vegetation on which ye feed your cattle.
11 With it He produces for you corn olives date-palms grapes and
every kind of fruit: verily in this is a Sign for those who give thought. 2030
12 He has made subject to you the Night and the Day; the Sun and the
Moon; and the Stars are in subjection by His Command: verily in this are Signs
for men who are wise. 2031
13 And the things on this earth which He has multiplied in varying
colors (and qualities): verily in this is a Sign for men who celebrate the
praises of Allah (in gratitude). 2032 2033
14 It is He Who has made the sea subject that ye may eat thereof
flesh that is fresh and tender and that ye may extract therefrom ornaments to wear;
and thou seest the ships therein that plough the waves that ye may seek (thus)
of the bounty of Allah and that ye may be grateful. 2034 2035 2036 2037
15 And He has set up on the earth mountains
standing firm lest it should shake with you; and rivers and roads; that ye may
guide yourselves 2038 2039
16 And marks and signposts; and by the stars (men) guide themselves. 2040
17 Is then He Who creates like one that
creates not? Will ye not receive admonition? 2041
18 If ye would count up the favors of Allah never would ye be able to
number them: for Allah is Oft-Forgiving Most Merciful. 2042
19 And Allah doth know what ye conceal and what ye reveal.
20 Those whom they invoke besides Allah
create nothing and are themselves created. 2043
21 (They are things) dead lifeless: nor do thy know
when they will be raised up. 2044
Transliteration
Ayah 10
Yusuf Ali It is He Who sends down rain from the
sky: from it ye drink and out of it (grows) the vegetation on which ye feed your
cattle.
Transliteration Huwal lazi anzala minas sama_'i
ma_'al lakum minhu syara_buw wa minhu syajarun fihi tusimu_n(a).
Ayah 11
Yusuf Ali With it He produces for you corn
olives date-palms grapes and every kind of fruit: verily in this is a Sign for
those who give thought.
Transliteration Yumbitu lakum bihiz zar'a waz
zaitu_na wan nakhila wal a'na_ba wa min kullis samara_t(i),
inna fi za_lika la a_yatal liqaumiy yatafakkaru_n(a).
Ayah 12
Yusuf Ali He has made subject to you the Night
and the Day; the Sun and the Moon; and the Stars are in subjection by His
Command: verily in this are Signs for men who are wise.
Transliteration Wa sakhkhara lakummul laila wan
naha_r(a), wasy syamsa wal qamar(a), wan nuju_mu musakhkhara_tum bi amrih(i),
inna fi za_lika la a_ya_til liqaumiy ya'qilu_n(a),
Ayah 13
Yusuf Ali And the things on this earth which He
has multiplied in varying colors (and qualities): verily in this is a Sign for
men who celebrate the praises of Allah (in gratitude).
Transliteration Wa ma_ zara'a lakum fil ardi
mukhtalifan alwa_nuh(a_), inna fi za_lika la a_yatal
liqaumiy yazzakkaru_n(a).
Ayah 14
Yusuf Ali It is He Who has made the sea subject
that ye may eat thereof flesh that is fresh and tender and that ye may extract therefrom
ornaments to wear; and thou seest the ships therein that plough the waves that
ye may seek (thus) of the bounty of Allah and that ye may be grateful.
Transliteration Wa huwal lazi sakhkharal bahra lita'kulu_ minhu lahman tariyyaw
wa tastakhriju_ minhu hilyatan talbasu_naha_, wa taral fulka mawa_khira fihi wa
litabtagu_ min fadlihi wa la'allakum tasykuru_n(a).
Ayah 15
Yusuf Ali And He has set up on the earth mountains standing firm lest it should shake with you;
and rivers and roads; that ye may guide yourselves
Transliteration Wa alqa_ fil ardi rawa_siya an tamida
bikum wa anha_raw wa subulal la'allakum tahtadu_n(a),
Ayah 16
Yusuf Ali And marks and signposts; and by the
stars (men) guide themselves.
Transliteration Wa 'ala_ma_t(in),
wa bin najmi hum yahtadu_n(a).
Ayah 17
Yusuf Ali Is then He Who creates like one that
creates not? Will ye not receive admonition?
Transliteration Afamay yakhluqu kamal la_ yakhluq(u), afala_
tazakkaru_n(a).
Ayah 18
Yusuf Ali If ye would count up the favors of
Allah never would ye be able to number them: for Allah is Oft-Forgiving Most
Merciful.
Transliteration Wa in ta'uddu_ ni'matalla_hi la_
tuhsu_ha_, innalla_ha lagafu_rur rahim(un).
Ayah 19
Yusuf Ali And Allah doth know what ye conceal
and what ye reveal.
Transliteration Walla_hu ya'lamu ma_ tusirru_na wa
ma_ tu'linu_n(a).
Ayah 20
Yusuf Ali Those whom they invoke besides Allah
create nothing and are themselves created.
Transliteration Wallazina yad'u_na min du_nilla_hi
la_ yakhluqu_na
syai'aw wa hum yukhlaqu_n(a).
Ayah 21
Yusuf Ali (They are things) dead lifeless: nor
do thy know when they will be raised up.
Transliteration Amwa_tun gairu ahya_'(in), wa ma_
yasy'uru_na ayya_na yub'asu_n(a).
Notes
2030 The least
thought and study of nature will show you Allah's wise and benign
2031 The
Night and the Day are caused by astronomical rotations. What is important for
man to note is how Allah has given intelligence to man to make use of this
alternation for work and rest; how man can, as soon as he rises from the
primitive stage, get over their inequalities by artificial illuminants, such as
vegetable or mineral oils, coal, gas, or electricity, which ultimately are
derived from the stored-up energy of the sun; how the sun's heat can be
tempered by various artificial means and can be stored up for use by man as
required, how man can be independent of the tides caused by the moon and the
sun, which formerly controlled navigation, but which no longer stand in man's
way, with his artificial harbours and great sea-going ships, how navigation was
formerly subject to direct observation of the Polar Star and other stars, but
how the magnetic needle and charts have now completely altered the position,
and man can calculate and to a certain extent control magnetic variations, etc.
In such ways the sun, the moon, and the stars themselves become useful servants
to him, all by Allah's gift and His Command, without which there would have
been no laws governing them and no intelligence to make use of them. (16.12)
2032 Whose
heart has not been moved by the glorious gradation of colours in the sunset
clouds? The gradations are infinite, and it is only the eye of an artist that
can express their collective beauty. They are but a type of the infinite
variety and gradation of qualities in the spiritual sphere even in the little
space of our own globe. The big things that can be measured and defined have
been spoken of before. Here we have mention of the subtle nuances in the
spiritual world which can only be perceived by men who are so high in spiritual
insight that their only reaction is to "cerebrate the praises of
Allah" in gratitude for His infinite Mercies. (16.13)
2033 Read
again n. 2030 above, and see how subtly we are led up from the perception of
the big to the perception of the subtle and delicate colours and qualities in
the spiritual world. (16.13)
2034 We
have gone up in a climax of material things from the big to the subtle in the
sky and the earth. Here we have another climax as regard the things of the sea.
We get the delicate flesh of fishes and marine creatures of all kinds; we get
the treasures of the deep; pearls, coral, amber, and things of that kind; and
we have the stately ships ploughing the waves, for maritime commerce and intercourse,
for unifying mankind, and for realising the spiritual bounty of Allah which can
best be expressed by the boundless ocean. (16.14)
2035 Connoisseurs
know the delicate flavours of sea fish, such as the pomfret of the Indian
Ocean, the herring of the North Atlantic, the mullet of
2036 Diving
for pearls-in both the primitive and the more advanced form-is another instance
of man's power over apparently inaccessible depths of the sea. (16.14)
2037 After
the material benefits which we get from the sea, we are asked to consider
things of higher import to the spirit of man. There is the beautiful ship which
stands as the symbol of international commerce and intercourse, things that may
be of material benefit, but which have a higher aspect in unifying man and
making his civilisation more universal. These are first steps in seeking of the
"bounty of Allah" through the sea. But there are higher aspects. Navigation and international intercourse increase knowledge, which
in its higher aspects should clean the mind and make it fitter to approach
Allah. The salt water, which covers nearly 72 percent of the surface of
the Globe, is itself a purifying and sanitary agent, and is a good symbol of
the higher bounties of Allah, which are as boundless as the Ocean. (16.14)
2038 Cf. xiii.
3 and xv. 19. Here and elsewhere the earth is spoken
of as a spacious carpet beneath our feet and the hills as a steadying agent to
keep the carpet from rolling or shaking about. In lxxvii.
7 they are spoken of as pegs or stakes. (16.15)
2039 In
this passage (xvi. 15-16) we have the metaphor of the fixed mountains further
allegorised. In these verses the key-words are indicated by the symbols for
man's Guidance (tahtadun). First, the physical symbols are indicated; the
mountains that stand firm and do not change from day to day in the landscape,
unlike shifting sand-dunes, or the coast line of the sea, or rivers and
streams, which frequently change their courses, then we have rivers and roads,
which are more precise and therefore more useful, though less permanent; then
we have 'alamat (sign-posts), any kinds of signs erected by man, like direction
posts, light-houses or beacons, or provided in nature, as tall trees, etc.; and
finally, we have the pole-star, and now the magnetic needle, with its variations
marked on navigation charts. All these are symbols for the higher Guidance
which Allah provides for the spirit of man. See next note. (16.15)
2040 See
last note. Let us exmaine the completed allegory. As there are beacons,
landmarks and signs to show the way to men on the earth, so in the spiritual
world. And it is ultimately Allah Who provides them, and this is His crowning
Mercy. Like the mountains there are spiritual Landmarks in the missions of the
Great Prophets: they should guide us, or teach us, to guide ourselves, and not
shake hither and thither like a ship without a rudder or people without Faith.
As rivers and streams mark out their channels, smoothing out levels so we have
wholesome Laws and Customs established, to help us in our lives. Then we have
the examples of Great Men as further sign-posts: "Lives of great men all
remind us, We can make our lives sublime." In
long-distance travel, the pole-star and the magnetic needle are our guides; so
in our long-distance journey to the other world, we have ultimately to look to
heavenly guidance or its reflection in Allah's Revelation. (16.16)
2041 The
supreme majesty of Allah have been set out in His favours of all kinds, it will
be seen at once that the worship of any other than Allah is meaningless and
ridiculous. Shall we not take the hint and understand? (16.17)
2042 Of
all Allah's favours innumerable, His Mercy and Forgiveness in the spiritual
plane is the greatest, and of eternal value to us in our future Lives. (16.18)
2043 Allah
is the only Creator and the Ultimate Reality. Everything else is created by
Him, and reflects His glory. How foolish then to worship any other than Allah!
(16.20)
2044 Idols
are dead wood or stone. If men worship stars, or heroes, or prophets, or great
men, they too have no life except that which was given by Allah. In themselves
they are lifeless. If they worship figments of the imagination, they are
reflections in a double degree, and have no life in themselves. All these
things will be raised up on the Last Day, in order that false worshippers may
be confronted with them. But they themselves cannot tell when that Day will be.
(16.21)
Holy Quran Surah 16 Al Nahl (Bees)
Interpretation of the Meanings of the Noble
Quran in English Language by A.Yusuf Ali
22 Your Allah is One Allah: as to those who believe not in the
Hereafter their hearts refuse to know and they are arrogant. 2045
23 Undoubtedly Allah doth know what they conceal and what they
reveal: verily He loveth not the arrogant. 2046
24 When it is said to them "What is it that your Lord has
revealed?" They say "Tales of the ancients!" 2047
25 Let them bear on the Day of Judgment their own burdens in full and
also (something) of the burdens of those without knowledge whom they misled.
Alas how grievous the burdens they will bear! 2048
Transliteration
Ayah 22
Yusuf Ali Your Allah is One Allah: as to those
who believe not in the Hereafter their hearts refuse to know and they are
arrogant.
Transliteration Ila_hukum ila_huw wa_hid(un), fallazina la_ yu'minu_na bil a_khirati qulu_buhum
munkiratuw wa hum mustakbiru_n(a).
Ayah 23
Yusuf Ali Undoubtedly Allah doth know what they
conceal and what they reveal: verily He loveth not the arrogant.
Transliteration La_ jarama annalla_ha ya'lamu ma_
yusirru_na wa ma_ yu'linu_n(a), innahu_ la_ yuhibbul
mustakbirin(a).
Ayah 24
Yusuf Ali When it is said to them "What is it
that your Lord has revealed?" They say "Tales of the ancients!"
Transliteration Wa iza_ qila lahum ma_ anzala
rabbukum, qa_lu_ asa_tirul awwalin(a),
Ayah 25
Yusuf Ali Let them bear on the Day of Judgment
their own burdens in full and also (something) of the burdens of those without
knowledge whom they misled. Alas how grievous the burdens they will bear!
Transliteration Liyahmilu_ auza_rahum ka_milatay
yaumal qiya_mah(ti), wa min auza_ril lazina
yudillu_nahum bi gairi 'ilm(in), ala_
sa_'a ma_ yaziru_n(a).
Notes
2045 Everything
points to Allah, the One True Eternal God. If so, there is a Hereafter, for He
has declared it. In so far as people do not believe this, the fault is in their
Will; they do not wish to believe, and the motive
behind is arrogance, the sin which brought about the fall of Iblis: ii. 34. (16.22)
2046 Cf.
xvi, 19, where the same words refer to man generally. Whether he conceals or
reveals what is in his heart, Allah knows it, and as Allah is Oft-Forgiving.
Most Merciful, His grace is available as His highest favour if man will take
it. Here the reference is to those who "refuse to know", who reject Allah's
guidance out of arrogance. Allah "loveth not the arrogant". Such men
deprive themselves of Allah's grace. (16.23)
2047 When
the arrogant Unbelievers are referred to some definite argument or illustration
from Scripture, they dismiss it contemptuously with the remark: "Tales of
the ancients!" In this, they are not only playing with their own
conscience, but misleading others, with perhaps less knowledge than themselves.
(16.24)
2048 Their
responsibility or crime is twofold: (1) that they rejected Allah's Message, and
(2) that they misled others. Their Penalty will also be double. In vi. 164, we are told that "no bearer of burdens can
bear the burden of another". This is against the doctrine of vicarious
atonement. Every man is responsible for his own sins; but the sin of misleading
others is a sin of the misleader himself, and he must suffer the penalty for
that also, without relieving those misled, of their responsibility. (16.25)
Holy Quran Surah 16 Al Nahl (Bees)
Interpretation of the Meanings of the Noble
Quran in English Language by A.Yusuf Ali
26 Those before them did also plot (against Allah's Way): but Allah
took their structures from their foundations and the roof fell down on them
from above; and the Wrath seized them from directions they did not perceive. 2049
27 Then on the Day of Judgment He will cover them with shame and say:
"Where are My `partners' concerning whom ye used
to dispute (with the godly)?" Those endued with knowledge will say:
"This Day indeed are the Unbelievers covered with
Shame and Misery 2050
28 "(Namely) those whose lives the angels take in a state of
wrongdoing to their own souls. Then would they offer submission (with the
pretence) `We did no evil (knowingly).' " (The
angels will reply) "Nay but verily Allah knoweth all that ye did; 2051 2052
29 "So enter the gates of
Hell to dwell therein. Thus evil indeed is
the abode of the arrogant."
30 To the righteous (when) it is said "What is it that your Lord
has revealed?" they say "All that is good." To those who do good
there is good in this world and the Home of the Hereafter is even better. And
excellent indeed is the Home of the righteous 2053 2054
31 Gardens of Eternity which they will enter: beneath them flow (pleasant)
rivers: they will have therein all that they wish: thus doth Allah reward the
righteous
32 (Namely) those whose lives the angels take in a state of purity
saying (to them) "Peace be on you; enter ye the Garden because of the good
which ye did (in the world)." 2055
33 Do the (ungodly) wait until the angels come to them or there comes
the Command of thy Lord (for their doom)? So did those who went before
them. But Allah wronged them not: nay
they wronged their own souls. 2056
34 But the evil results of their deeds overtook them and that very
(Wrath) at which they had scoffed hemmed them in.
Transliteration
Ayah 26
Yusuf Ali Those before them did also plot (against
Allah's Way): but Allah took their structures from their foundations and the
roof fell down on them from above; and the Wrath seized them from directions
they did not perceive.
Transliteration Qad makaral lazina min qablihim fa
atalla_hu bunya_nahum minal qawa_'idi fa kharra 'alaihimus saqfu min fauqihim
wa ata_humul 'aza_bu min haisu la_ yasy'uru_n(a).
Ayah 27
Yusuf Ali Then on the Day of Judgment He will
cover them with shame and say: "Where are My
`partners' concerning whom ye used to dispute (with the godly)?" Those
endued with knowledge will say: "This Day indeed are
the Unbelievers covered with Shame and Misery
Transliteration Summa yaumal qiya_mati yukhzihim wa
yaqu_lu aina syuraka_'iyal lazina kuntum tusya_qqu_na fihim, qa_lal lazina
u_tul 'ilma innal khizyal yauma was su_'a 'alal ka_firin(a),
Ayah 28
Yusuf Ali "(Namely) those whose lives the
angels take in a state of wrongdoing to their own souls. Then would they offer
submission (with the pretence) `We did no evil (knowingly).' "
(The angels will reply) "Nay but verily Allah knoweth all that ye
did;
Transliteration Allazina tatawaffa_humul mala_'ikatu
za_limi anfusihim, fa alqawus salama ma_ kunna_ na'malu min su_'(in), bala_
innalla_ha 'alimum bima_ kuntum ta'malu_n(a).
Ayah 29
Yusuf Ali "So enter the gates of Hell to
dwell therein. Thus evil indeed is the
abode of the arrogant."
Transliteration Fa-dkhulu_ abwa_ba jahannama
kha_lidina fiha_, fa labi'sa
maswal mutakabbirin(a).
Ayah 30
Yusuf Ali To the righteous (when) it is said
"What is it that your Lord has revealed?" they say "All that is
good." To those who do good there is good in this world and the Home of
the Hereafter is even better. And excellent indeed is the Home of the
righteous
Transliteration Wa qila lillazina-ttaqau ma_za_
anzala rabbukum, qa_lu_ khaira_(n), lillazina ahsanu_ fi ha_zihid dunya_
hasanah(tun), wa lada_rul a_khirati
khair(un), wa lani'ma da_rul muttaqin(a),
Ayah 31
Yusuf Ali Gardens of Eternity which they will
enter: beneath them flow (pleasant) rivers: they will have therein all that
they wish: thus doth Allah reward the righteous
Transliteration Janna_tu 'adniy yadkhulu_naha_ tajri
min tahtihal anha_ru lahum fiha_ ma_ yasya_'u_n(a),
kaza_lika yajzilla_hul muttaqin(a),
Ayah 32
Yusuf Ali (Namely) those whose lives the angels
take in a state of purity saying (to them) "Peace be on you; enter ye the
Garden because of the good which ye did (in the world)."
Transliteration Allazina tatawaffa_humul mala_'ikatu tayyibin(a), yaqu_lu_na sala_mun 'alaikum-udkhulul jannata
bima_ kuntum ta'malu_n(a).
Ayah 33
Yusuf Ali Do the (ungodly) wait until the
angels come to them or there comes the Command of thy Lord (for their doom)? So
did those who went before them. But
Allah wronged them not: nay they wronged their own souls.
Transliteration Hal yanzuru_na illa_ an ta'tiyahumul
mala_'ikatu au ya'tiya amru rabbik(a), kaza_lika
fa'alal lazina min qablihim, wa ma_ zalamahumulla_hu wa la_kin ka_nu_ anfusahum
yazlimu_n(a).
Ayah 34
Yusuf Ali But
the evil results of their deeds overtook them and that very (Wrath) at which
they had scoffed hemmed them in.
Transliteration Fa asa_bahum sayyi'a_tu ma_ 'amilu_ wa ha_qa
bihim ma_ ka_nu_ bihi yastahzi'u_n(a).
Notes
2049 Evil
will always devise plots against the Prophets of Allah. So was it with
Al-Mustafa, and so was it with the Prophets before him. But the imposing
structures which the ungodly build up (metaphorically) collapse at the Command
of Allah, and they are often punished from quarters from which they least
expected punishment. For example, the Quraish were confident in their numbers,
their organisations, and their superior equipment. But on the field of Badr
they collapsed where they expected victory. (16.26)
2050 The worshippers
of false gods (ungodly, the Unbelievers) will be unable to reply when brought
before the Judgment Seat. The comment of those "endued with
knowledge"-the Prophets and Teachers whom they had rejected-will be by way
of indictment and explanation of the position of those before the Judgment
Seat. (16.27)
2051 That
is, those who died in a state of Kufr, or rebellion against Allah, which was
really wrong-doing against their own souls. (16.28)
2052 The
excuse is a mere pretence. At first they were too dazed to reply. When they
reply, they cannot deny the facts, but resort to the sinner's excuse of saying
that they sinned through ignorance, and that their motives were not wrong. Such
a plea raises a question of hidden thoughts which are difficult to appraise
before a human tribunal. But here they are before their Divine Author, Who
knows every secret of their souls, and before Whom no
false plea can be of any value. So they are condemned. (16.28)
2053 The
contrast and parallelism is with xvi. 24, where the ungodly
in their levity and their deliberate rejection of guidance find no profit from
Allah's Revelation. (16.30)
2054 Unlike
the ungodly, the good find good everywhere,-in this world and in the Hereafter;
because they understand and are in accord with the truths around them. (16.30)
2055 In a
state of purity: from the evils of this world, from want of faith and want of
grace. Purity from such evil is the mark of true Islam, and those who die in
such purity will be received into Felicity with a salutation of Peace. (16.32)
2056 That
is, until death comes to them, or some Punishment in this life, itself, which
precludes them from repentance, and the Mercy of Allah. (16.33)
Holy Quran Surah 16 Al Nahl (Bees)
Interpretation of the Meanings of the Noble
Quran in English Language by A.Yusuf Ali
35 The worshippers of false gods say: "If Allah had so willed we should not have worshipped aught but Him
neither we nor our fathers nor should we have prescribed prohibitions other
than His." So did those who went before them. But what is the mission of apostles but to
preach the Clear Message? 2057 2058 2059
36 For We assuredly sent amongst every
People an apostle (with the Command) "Serve Allah and eschew Evil":
of the people were some whom Allah guided and some on whom Error became inevitably
(established). So travel through the earth and see what was
the end of those who denied (the Truth). 2060 2061
37 If thou art anxious for their guidance yet Allah guideth not such
as He leaves to stray and there is none to help them. 2062
38 They swear their strongest oaths by Allah that Allah will not
raise up those who die: Nay but it is a promise (binding) on Him in truth: but
most among mankind realize it not. 2063 2064
39 (They must be raised up) in order that He may manifest to them the
truth of that wherein they differ and that the rejecters of Truth may realize
that they had indeed (surrendered to) Falsehood. 2065
40 For to anything which We have willed We
but say the Word "Be" and it is. 2066
Transliteration
Ayah 35
Yusuf Ali The worshippers of false gods say:
"If Allah had so willed we should not have worshipped aught but Him
neither we nor our fathers nor should we have prescribed prohibitions other
than His." So did those who went before them. But what is the mission of apostles but to
preach the Clear Message?
Transliteration Wa qa_lal lazina asyraku_ lau
sya_'alla_hu ma_ 'abadna_ min da_nihi
min syai'in nahnu wa la_ a_ba_'una_ wa la_ harramna_ min du_nihi min syai'(in),
kaza_lika fa'alal lazina min qablihim, fa hal 'alar rusuli illal bala_gul
mubin(u).
Ayah 36
Yusuf Ali For We assuredly sent amongst every
People an apostle (with the Command) "Serve Allah and eschew Evil":
of the people were some whom Allah guided and some on whom Error became
inevitably (established). So travel through the earth and see what was the end of those who denied (the Truth).
Transliteration Wa laqad ba'asna_ fi kulli ummatir rasu_lan an-i'budulla_ha wa-jtanibu_t
ta_gu_t(a), fa minhum man hadalla_hu wa minhum man haqqat 'alaihid
dala_lah(tu), fa siru_ fil ardi fa-nzuru_ kaifa ka_na 'a_qibatul mukazzibin(a).
Ayah 37
Yusuf Ali If thou art anxious for their
guidance yet Allah guideth not such as He leaves to stray and there is none to
help them.
Transliteration In tahris 'ala_ huda_hum fa
innalla_ha la_ yahdi may yudillu wa ma_ lahum min na_sirin(a).
Ayah 38
Yusuf Ali They swear their strongest oaths by Allah
that Allah will not raise up those who die: Nay but it is a promise (binding)
on Him in truth: but most among mankind realize it not.
Transliteration Wa aqsamu_ billa_hi jahda aima_nihim,
la_ yab'asulla_hu may yamu_t(u), bala_ wa'dan 'alaihi haqqaw wa la_kinna aksaran na_si la_
ya'lamu_n(a),
Ayah 39
Yusuf Ali (They must be raised up) in order
that He may manifest to them the truth of that wherein they differ and that the
rejecters of Truth may realize that they had indeed (surrendered to) Falsehood.
Transliteration Liyubayyina lahumul lazi
yakhtalifu_na fihi wa
liya'lamal lazina kafaru_ annahum ka_nu_ ka_zibin(a).
Ayah 40
Yusuf Ali For to anything which We have willed We but say the Word "Be" and it is.
Transliteration Innama_ qauluna_ lisyai'in iza_
aradna_hu an naqu_la lahu_ kun fayaku_n(u).
Notes
2057 The
old, old argument: if Allah is All-Powerful, why did He not force all persons
to His Will? This ignores the limited Free-will granted to man, which is the
whole basis of Ethics. Allah gives man every opportunity of knowing and
understanding things, but He does not force him, for that would be against the
whole Plan on which our present Life is constituted. (16.35)
2058 The
Pagan Arabs prescribed various arbitrary prohibitions in the matter of meat;
see vi. 143-145. These, of
course, are not recognised by Islam, which also removed some of the
restrictions of the Jewish Law; vi. 146. The general meaning, however, is far
wider. Men erect their own taboos and prohibitions, barriers and restrictions,
and ascribe them to Religion. This is wrong, and more consonant with Pagan
practice than with Islam. (16.35)
2059 Clear
Message: Mubin: in three senses; (1) a Message clear and unambiguous; (2) one
that makes all things clear to those who try to understand, because it accords
with their own nature as created by Allah; (3) one preached openly and to
everyone. (16.35)
2060 Even
though Allah's Signs are everywhere in Nature and in men's own conscience, yet
in addition Allah has sent human Messengers to every People to call their
attention to the Good and turn them from Evil. So they cannot pretend that
Allah has abandoned them or that He does not care what they do. His divine
Grace always invites their will to choose the right. (16.36)
2061 While
some people accept the guidance of the divine Grace, others so surrender
themselves to Evil that it must necessarily follow that Evil obtains a grip
over them. They have only to travel through Time or Space to see the end of
those who abandoned their lights and surrendered to Evil and Error. For haqqat
and the meaning of haqq in this connection cf. xv. 64. (16.36)
2062 When
once Allah's Grace is rejected by any one, such a person loses all help and
guidance. Such persons are then outside Allah's Grace, and therefore they are
outside guidance. (16.37)
2063 The
strongest oath of the Pagan Arabs would be by the Supreme Allah; less strong
oaths would be by their subordinate deities, or their ancestors, or other
things they valued or held sacred. (16.38)
2064 The
usual Pagan creed is: 'If there is a God, it does not follow that He will raise
us up; why should He?' The answer is twofold: (1) Allah has promised it, and
Allah's promise is true; (2) He must finally manifest the Truth to them,
convict them of their falsehood, and enforce their personal responsibility
(xvi. 39). (16.38)
2065 See
the last note. (16.39)
2066 Allah's
"Word" is in itself the Deed, Allah's
Promise is in itself the Truth. There is no interposition of Time or Condition
between His Will and its consequences, for He is the Ultimate Reality. He is
independent of the proximate or material causes, for He Himself creates them
and establishes their Laws as He pleases. (16.40)
Holy Quran Surah 16 Al Nahl (Bees)
Interpretation of the Meanings of the Noble
Quran in English Language by A.Yusuf Ali
41 To those who leave their homes in the cause of Allah after
suffering oppression We will assuredly give a goodly home in this world: but
truly the reward of the Hereafter will be greater if they only realize (this)! 2067
42 (They are) those who persevere in patience and put their trust on
their Lord.
43 And before thee also the apostles We sent
were but men to whom We granted inspiration: if ye realize this not ask of
those who possess the Message. 2068 2069
44 (We sent them) with Clear Signs and Books of dark prophecies; and We have sent down unto thee (also) the Message; that thou
mayest explain clearly to men what is sent for them and that they may give
thought. 2070
45 Do then those who devise evil (plots) feel secure that Allah will
not cause the earth to swallow them up or that the Wrath will not seize them
from directions they little perceive? 2071
46 Or that He may not call them to account in the midst of their
goings to and fro without a chance of their frustrating Him? 2072
47 Or that He may not call them to account by a process of slow
wastage--for thy Lord is indeed full of kindness and mercy. 2073
48 Do they not look at Allah's creation (even) among (inanimate)
things how their (very) shadows turn round from the right and the left
prostrating themselves to Allah and that in the humblest manner? 2074
49 And to Allah doth obeisance all that is in the heavens and on
earth whether moving (living) creatures or the angels: for none are arrogant
(before their Lord). 2075
50 They all revere their Lord high above them and they do all that
they are commanded. 2076
Transliteration
Ayah 41
Yusuf Ali To those who leave their homes in the
cause of Allah after suffering oppression We will
assuredly give a goodly home in this world: but truly the reward of the
Hereafter will be greater if they only realize (this)!
Transliteration Wallazina ha_jaru_ filla_hi mim ba'di
ma_ zulimu_ lanubawwi'annahum fid dunya_ hasanah(tan),
wa la'ajrul a_khirati akbar(u), lau ka_nu_
ya'lamu_n(a),
Ayah 42
Yusuf Ali (They are) those who persevere in
patience and put their trust on their Lord.
Transliteration Allazina sabaru_ wa 'ala_ rabbihim
yatawakkalu_n(a).
Ayah 43
Yusuf Ali And before thee also the apostles We sent
were but men to whom We granted inspiration: if ye realize this not ask of
those who possess the Message.
Transliteration Wa ma_ arsalna_ min qablika illa_
riju_lan nu_hi ilaihim fas'alu_ ahlaz zikri in kuntum la_ ta'lamu_n(a),
Ayah 44
Yusuf Ali (We sent them) with Clear Signs and
Books of dark prophecies; and We have sent down unto
thee (also) the Message; that thou mayest explain clearly to men what is sent
for them and that they may give thought.
Transliteration Bil bayyina_ti waz zubur(i),
wa anzalna_ ilaikaz zikra litubayyina
lin na_si ma_ nuzzila ilaihim wa
la'allahum yatafakkaru_n(a).
Ayah 45
Yusuf Ali Do then those who devise evil (plots)
feel secure that Allah will not cause the earth to swallow them up or that the
Wrath will not seize them from directions they little perceive?
Transliteration Afa'aminal lazina makarus sayyi'a_ti
ay yakhsifalla_hu bihimul arda au ya'tiyahumul 'aza_bu min haisu la_ yasy'uru_n(a),
Ayah 46
Yusuf Ali Or that He may not call them to
account in the midst of their goings to and fro without a chance of their
frustrating Him?
Transliteration Au ya'khuzahum fi taqallubihim fama_
hum bi mu'jizin(a),
Ayah 47
Yusuf Ali Or that He
may not call them to account by a process of slow wastage--for thy Lord is
indeed full of kindness and mercy.
Transliteration Au ya'khuzahum 'ala_ takhawwuf(in), fa inna
rabbakum lara'u_fur rahim(un).
Ayah 48
Yusuf Ali Do they not look at Allah's creation
(even) among (inanimate) things how their (very) shadows turn round from the right
and the left prostrating themselves to Allah and that in the humblest manner?
Transliteration Awalam yarau ila_ ma_ khalaqalla_hu min
syai'iy yatafayya'u zila_luhu_ 'anil yamini wasy syama_'ili sujjadal lilla_hi
wa hum da_khiru_n(a).
Ayah 49
Yusuf Ali And to Allah doth obeisance all that is
in the heavens and on earth whether moving (living) creatures or the angels:
for none are arrogant (before their Lord).
Transliteration Wa lilla_hi yasjudu ma_ fis sama_wa_ti
wa ma_ fil ardi min da_bbatiw wal mala_'ikatu wa hum la_ yastakbiru_n(a).
Ayah 50
Yusuf Ali They all revere their Lord high above
them and they do all that they are commanded.
Transliteration Yakha_fu_na rabbahum min fauqihim wa
yaf'alu_na ma_ yu'maru_n(a).
Notes
2067 There
is no merit in suffering exile (hijrat) in itself. To have any merit, it must
be; (1) in the cause of Allah, and (2) after such an oppression as forces the
sufferer to choose between Allah and man. When these conditions are fulfilled,
the exiles are entitled to the highest honour, as having made a great sacrifice
in the cause of Allah. Such were the early Muslim exiles to
2068 Allah's
prophets were always men, not angels; and their distinction was the inspiration
they received. (16.43)
2069 If
the Pagan Arabs, who were ignorant of religious and other history, wondered how
a man from among themselves could receive inspiration and bring a Message from
Allah, let them ask the Jews, who had also received Allah's Message earlier
through Moses, whether Moses was a man, or an angel, or a god. They would learn
that Moses was a man like themselves, but inspired by Allah. "Those who
possess the Message" may also mean any men of Wisdom, who were qualified
to have an opinion in such matters. (16.43)
2070 As
the People of the Book had received "Clear Signs" and inspired Books
before, so also Allah's Message came to the Prophet Muhammad through the
Qur-an, which superseded the earlier revelations, already corrupted in the
hands of their followers. (16.44)
2071 Cf.
xvi. 26. The wicked plot against Prophets of Allah in secret, forgetting that
every hidden thought of theirs is known to Allah, and that for every thought
and action of theirs they will have to account to Allah. And Allah's punishment
can seize them in various ways. Four are enumerated here. (1) They may be
swallowed up in the earth like Qarun, whose story is told in xxviii. 76-81. He
was swallowed up in the earth while he was arrogantly exulting on the score of
his wealth. (2) It may be that, like Haman, the prime minister of Pharaoh, they
are plotting against Allah, when they are themselves overwhelmed by some
dreadful calamity; xi. 36-38, xxix. 39-40. The case of Pharaoh is also in point. He was drowned while
he was arrogantly hoping to frustrate Allah's plans for
2072 (3) Or the punishment may come to people away from their homes
and humble them in their pride. It so happened to Abu Jahl, who came exulting
in his pride to the Battle of Badr (A.H. 2). His army was three times the size
of the Muslim army from Madinah. But it suffered a crushing defeat, and he
himself was ignominiously slain. (16.46)
2073 (4) Or, as often happens, the punishment comes slowly and
imperceptibly, the power of the enemies of Allah being wasted gradually, until
it is extinguished. This happened to the Makkans during the eight years of the
Prophet's exile. The conquest of Makkah was bloodless, because the power of the
enemy had gradually vanished. The Prophet was thus able to show the unexampled
generosity and clemency which he showed on that occasion, for two of Allah's
attributes are expressed in the titles "Full of kindness" (Ra-uf) and
"Full of mercy" (Rahim). (16.47)
2074 I
take "things" here to be inanimate things, for the next verse speaks
of living, "moving creatures" and angels. By a metaphor even such
inanimate things are spoken of as recognising Allah and humbly worshipping Him.
Even their shadows turn round from right and left according to the light from
above, and they humbly prostrate themselves on the ground to celebrate the
praises of Allah. (16.48)
2075 Moving
creatures, i.e., living creatures, "All that is in the heavens or
earth," includes every created thing. And created things are mentioned in
three classes: inanimate things, ordinary living things, and angels. Even the
highest angels are not arrogant; they bow down and serve their Lord, and so
does all Creation. (16.49)
2076 Allah
is so high above the highest of His creatures, that they all look up to him in
awe and reverence. And they joyfully do their duty in serving Him. This is the
meaning of the "fear of the Lord." (16.50)
Holy Quran Surah 16 Al Nahl (Bees)
Interpretation of the Meanings of the Noble
Quran in English Language by A.Yusuf Ali
51 Allah has said: "Take not (for worship) two gods: for He is
just One Allah: then fear Me (and Me alone)." 2077
52 To Him belongs whatever is in the heavens and on earth and to Him is
duty due always: then will ye fear other than Allah? 2078
53 And ye have no good thing but is from
Allah: and moreover when ye are touched by distress unto Him ye cry with
groans; 2079
54 Yet when He removes the distress from you behold! some of you turn to other gods to join with their Lord
55 (As if) to show their ingratitude for the favors We have bestowed on them! Then enjoy (your brief day); but
soon will ye know (your folly)!
56 And they (even assign to things they do not know a portion out of
that which we have bestowed for their sustenance! By Allah ye shall certainly
be called to account for your false inventions. 2080 2081
57 And they assign daughters for Allah! Glory be
to Him! and for themselves (sons the issue) they
desire! 2082
58 When news is brought to one of them of (the birth of) a female
(child) his face darkens and he is filled with inward grief!
59 With shame does he hide himself from his people because of the bad
news he has had! Shall he retain it on (sufferance and) contempt or bury it in
the dust? Ah! what an evil (choice) they decide on! 2083 2084 2085
60 To those who believe not in the Hereafter applies the similitude
of evil: to Allah applies the highest similitude: for He is the Exalted in
Power Full of Wisdom. 2086
Transliteration
Ayah 51
Yusuf Ali Allah has said: "Take not (for
worship) two gods: for He is just One Allah: then fear Me
(and Me alone)."
Transliteration Wa qa_lalla_hu la_ tattakhizu_
ila_haini-snain(i), innama_ huwa ila_huw wa_hidun fa
iyya_ya fa-rhabu_n(i).
Ayah 52
Yusuf Ali To Him belongs whatever is in the
heavens and on earth and to Him is duty due always: then will ye fear other
than Allah?
Transliteration Wa lahu_ ma_ fis sama_wa_ti wal ardi
wa lahud dinu wa_siba_(n),
afa gairalla_hi tattaqu_n(a).
Ayah 53
Yusuf Ali And ye have no good thing but is from
Allah: and moreover when ye are touched by distress unto Him ye cry with
groans;
Transliteration Wa ma_ bikum min ni'matin fa
minalla_hi summa iza_ massakumud durru fa ilaihi taj'aru_n(a).
Ayah 54
Yusuf Ali Yet when He removes the distress from
you behold! some of you turn to other gods to join
with their Lord
Transliteration Summa iza_ kasyafad durra 'ankum iza_
fariqum minkum bi rabbihim yusyriku_n(a),
Ayah 55
Yusuf Ali (As if) to show their ingratitude for
the favors We have bestowed on them! Then enjoy (your
brief day); but soon will ye know (your folly)!
Transliteration Liyakfuru_ bima_ a_tain_hum, fa
tamatta'u_, fa saufa ta'lamu_n(a).
Ayah 56
Yusuf Ali And they (even assign to things they do
not know a portion out of that which we have bestowed for their sustenance! By
Allah ye shall certainly be called to account for your false inventions.
Transliteration Wa yaj'alu_na lima_ la_ ya'lamu_na nasibam
mimma_ razaqna_hum, talla_hi latus'alunna 'amma_ kuntum taftaru_n(a).
Ayah 57
Yusuf Ali And they assign daughters for Allah!
Glory be to Him! and for
themselves (sons the issue) they desire!
Transliteration Wa yaj'alu_na lilla_hil bana_ti
subha_nah(u_), wa lahum ma_ yasytahu_n(a).
Ayah 58
Yusuf Ali When news is brought to one of them
of (the birth of) a female (child) his face darkens and he is filled with
inward grief!
Transliteration Wa iza_ busysyira ahaduhum bil unsa_
zalla wajhuhu_ muswaddaw wa huwa kazim(un).
Ayah 59
Yusuf Ali With shame does he hide himself from
his people because of the bad news he has had! Shall he retain it on
(sufferance and) contempt or bury it in the dust? Ah! what
an evil (choice) they decide on!
Transliteration Yatawa_ra_ minal qaumi min su_'i ma_
busysyira bih(i), ayumsikuhu_ 'ala_ hu_nin am
yadussuhu_ fit tura_b(i), ala_ sa_'a ma_ yahkumu_n(a).
Ayah 60
Yusuf Ali To those who believe not in the
Hereafter applies the similitude of evil: to Allah applies the highest
similitude: for He is the Exalted in Power Full of Wisdom.
Transliteration Lillazina la_ yu'minu_na bil a_khirati masalus
sau'(i), wa lilla_hil masalul a'la_, wa huwal 'azizul hakim(u).
Notes
2077 The
ancient Persians believed in two powers in the Universe, one good and the other
evil. The Pagan Arabs also had pairs of deities: e.g., Jibr (Sorcery) and Tagut
(Evil), referred to in iv. 51, n. 573, or the idols on
Safa and Marwa referred to in n. 160 to ii. 158: their names were Isaf and
Naila. (16.51)
2078 The
Pagans might have a glimmering of the One True God, but they had also a
haunting fear of malevolent Powers of Evil. They are told that such fears are
groundless. Evil has no power over those who trust in Allah: xv. 42. The only
fear they should have is that of the Wrath of Allah. To the righteous all good
things come from Allah, and they have no fear in their hearts. (16.52)
2079 Which
shows that the natural tendency of man is to seek Allah, the only Power which
can truly relieve distress. (16.53)
2080 Idols
and fictitious gods are certainly things of which they have no knowledge, idols
being lifeless things of whose life or doings no knowledge is possible, and fictitious gods being but figments of their
imagination. (16.56)
2081 Cf. vi. 136-140, 142-144, and v. 103.
The Pagans, in assigning and dedicating some of their children, or some of
their cattle, or some of the produce of their fields, to their false gods as
sharers with the true Supreme God, made themselves doubly ridiculous; first,
because every good thing that they valued was given to them by Allah, and how
could they patronisingly assign to Him a share of His own gifts?-and secondly,
because they brought in other gods as sharers, who had no existence whatever!
Besides, the cattle and produce was given for their physical sustenance and the
children for their social and spiritual sustenance, and how can they, poor
creatures, give sustenance to Allah? (16.56)
2082 Some
of the Pagan Arabs called angels the daughters of Allah. In their own life they
hated to have daughters, as explained in the next two verses. They practised
female infanticide. In their state of perpetual war sons were a source of
strength to them; daughters only made them subject to humiliating raids! (16.57)
2083 "It",
in this and the following clause, refers grammatically to the "news"
(ma bushshira bihi). In meaning it refers to the "female child"-by
the figure of speech known as metonymy. (16.59)
2084 Cf.
lxxxi- 8-9. The practice of female infanticide is condemned in scathing terms.
Female children used to be buried alive by the Pagan Arabs. (16.59)
2085 It
was an evil choice to decide on. Either alternative-to keep the poor girl as a
thing of sufferance and contempt, bringing disgrace on the family, or to get
rid of it by burying it alive-was cruel and indefensible. (16.59)
2086 The
word mathal ordinarily denotes a similitude, but in the context of the present
verse, especially with reference to Allah, it signifies His sublime attributes
rather than a similitude. Cf. xxx. 27. (16.60)
Holy Quran Surah 16 Al Nahl (Bees)
Interpretation of the Meanings of the Noble
Quran in English Language by A.Yusuf Ali
61 It Allah were to punish
men for their wrongdoing He would not leave on the (earth) a single living creature:
but He gives them respite for a stated term: when their term expires they would
not be able to delay (the punishment) for a single hour just as they would not
be able to anticipate it (for a single hour). 2087
62 They attribute to Allah
what they hate (for themselves) and their tongues assert the falsehood that all
good things are for themselves: without doubt for them is the fire and they
will be the first to be hastened on into it! 2088 2089
63 By Allah We (also) sent (our apostles) to peoples before thee; but
Satan made (to the wicked) their own acts seem alluring: he is also their
patron today but they shall have a most grievous Penalty. 2090
64 And We
sent down the Book to thee for the express purpose that thou shouldst make
clear to them those things in which they differ and that it should be a guide
and a mercy to those who believe. 2091
65 And Allah sends down
rain from the skies and gives therewith life to the earth after its death:
verily in this is a Sign for those who listen. 2092
Transliteration
Ayah 61
Yusuf Ali It Allah were to punish men for their
wrongdoing He would not leave on the (earth) a single living creature: but He
gives them respite for a stated term: when their term expires they would not be
able to delay (the punishment) for a single hour just as they would not be able
to anticipate it (for a single hour).
Transliteration Wa lau yu'a_khizulla_hun na_sa bi
zulmihim ma_ taraka 'alaiha_ min da_bbatiw wa la_kiy yu'akhkhiruhum ila_ ajalim
musamma_(n), fa iza_
ja_'a ajaluhum la_ yasta'khiru_na sa_'ataw wa la_ yastaqdimu_n(a).
Ayah 62
Yusuf Ali They attribute to Allah what they hate
(for themselves) and their tongues assert the falsehood that all good things
are for themselves: without doubt for them is the fire and they will be the
first to be hastened on into it!
Transliteration Wa yaj'alu_na lilla_hi ma_ yakrahu_na wa
tasifu alsinatuhumul kaziba anna lahumul husna_ la_ jarama anna lahumun na_ra wa annahum mufratu_n(a).
Ayah 63
Yusuf Ali By Allah We (also) sent (our
apostles) to peoples before thee; but Satan made (to the wicked) their own acts
seem alluring: he is also their patron today but they shall have a most
grievous Penalty.
Transliteration Talla_hi laqad arsalna_ ila_ umamim
min qablika fa zayyana lahumusy syaita_nu a'ma_lahum fa huwa waliyyuhumul yauma
wa lahum 'aza_bun alim(un).
Ayah 64
Yusuf Ali And We sent down the Book to thee for
the express purpose that thou shouldst make clear to them those things in which
they differ and that it should be a guide and a mercy to those who believe.
Transliteration Wa ma_ anzalna_ 'alaikal kita_ba
illu_ litubayyina lahumul lazi-khtalafu_ fih(i), wa
hudaw wa rahmatal liqaumiy yu'minu_n(a).
Ayah 65
Yusuf Ali And Allah sends down rain from the
skies and gives therewith life to the earth after its death: verily in this is
a Sign for those who listen.
Transliteration Walla_hu anzala minas sama_'i ma_'an
fa ahya_ bihil arda ba'da mautiha_, inna fi za_lika la a_yatal liqaumiy
yasma'u_n(a).
Notes
2087 Allah's
decree works without fail. If He were to punish for every wrong or shortcoming,
not a single living creature on earth would escape punishment. But in His
infinite mercy and forgiveness, He gives respite: He provides time for
repentance. If the repentance is forthcoming. Allah's
Mercy is forthcoming without fail, if not, the
punishment comes inevitably on the expiry of the Term. The sinner cannot
anticipate it by an insolent challenge, nor can he delay it when the time
arrives. Let him not think that the respite given him may mean that he can do
what he likes, and that he can escape scot-free from the consequences. (16.61)
2088 See
above, xvi. 57-58 and notes. (16.62)
2089 The
philosophy of Pleasure (Hedonism) assumes that worldly enjoyment is good in
itself and that there is nothing beyond. But it can be shown, even on its own
ground, that every act has its inevitable consequences. No Good can spring out
of Evil. For falsehood and wrong the agony of the Fire is waiting, and the
boastful votaries of Falsehood will be the first to fall into it. (16.62)
2090 In
all ages and among all Peoples Allah sent His Messengers to teach the Truth and
point the way to righteousness. But the allurements of Evil seemed always
attractive, and many men preferred their own ways and the ways of their
ancestors to the more difficult path of rectitude. This happened again in the
time of Al-Mustafa, and will always happen as long as men succumb to Evil. (16.63)
2091 But
the path of duty before Allah's Messenger is clear. He is sent with the
Revelation (the Qur-an) for three express purposes; (1) that he should bring
about unity among the jarring sects, for the Gospel of Unity, while preaching
the One True God, leads also to the unity of mankind; (2) that the revelation should
be a guide to right conduct; and (3) that it should show the path of repentance
and Salvation, and thus be the highest mercy to erring sinners. (16.64)
2092 When
the earth with all its vegetation is well-nigh dead, parched and shrivelled up,
a vivifying shower of rain from above gives it new life. This natural
phenomenon is a sign of Allah's infinite power, especially of His power to
resurrect the dead, and thereafter muster them for judgment. (16.65)
Holy Quran Surah 16 Al Nahl (Bees)
Interpretation of the Meanings of the Noble
Quran in English Language by A.Yusuf Ali
66 And verily in cattle (too) will ye find an instructive Sign. From what is within their bodies between
excretions and blood We produce for your drink milk
pure and agreeable to those who drink it. 2093 2094 2095
67 And from the fruit of the date-palm and the vine ye get out
wholesome drink and food: behold in this also is a Sign for those who are wise.
2096
68 And thy Lord taught the Bee to build its cells in hills on trees
and in (men's) habitations; 2097
69 Then to eat of all the produce (of the earth) and find with skill
the spacious paths of its Lord: there issues from
within their bodies a drink of varying colors wherein is healing for men:
verily in this is a Sign for those who give thought. 2098 2099
70 It is Allah who creates you and takes your souls at death; and of
you there are some who are sent back to a feeble age so that they know nothing
after having known (much): for Allah is All-Knowing All-Powerful. 2100 2101
Transliteration
Ayah 66
Yusuf Ali And verily in cattle (too) will ye find
an instructive Sign. From what is within
their bodies between excretions and blood We produce
for your drink milk pure and agreeable to those who drink it.
Transliteration Wa inna lakum fil an'a_mi la'ibrah(tan), nusqikum
mimma_ fi butu_nihi mim baini
farsiw wa damil labanan kha_lisan
sa_'igal lisy sya_ribin(a).
Ayah 67
Yusuf Ali And from the fruit of the date-palm and
the vine ye get out wholesome drink and food: behold in this also is a Sign for
those who are wise.
Transliteration Wa min samara_tin nakhili wal a'na_bi
tattakhizu_na minhu sakaraw wa rizqan
hasana_(n), inna fi za_lika la a_yatal liqaumiy ya'qilu_n(a).
Ayah 68
Yusuf Ali And thy Lord taught the Bee to build its
cells in hills on trees and in (men's) habitations;
Transliteration Wa auha_ rabbuka ilan nahli
an-ittakhizi minal jiba_li buyu_taw wa minasy syajari wa mimma_ ya'risyu_n(a).
Ayah 69
Yusuf Ali Then to eat of all the produce (of the
earth) and find with skill the spacious paths of its Lord: there issues from within their bodies a drink of varying colors
wherein is healing for men: verily in this is a Sign for those who give
thought.
Transliteration Summa kuli min kullis samara_ti
fa-sluki subula rabbiki zulula_(n), yakhruju mim
butu_niha_ syara_bum mukhtalifun alwa_nuh(u_), fihi syifa_'ul lin na_s(i), inna
fi za_lika la a_yatal liqaumiy yatafakkaru_n(a).
Ayah 70
Yusuf Ali It is Allah who creates you and takes
your souls at death; and of you there are some who are sent back to a feeble
age so that they know nothing after having known (much): for Allah is
All-Knowing All-Powerful.
Transliteration Walla_hu khalaqakum summa
yatawaffa_kum wa minkum may yuraddu ila_ arzalil 'umuri likaila_ ya'lama ba'da
'ilmin syaia'a_(n), innalla_ha
'alimun qadir(un).
Notes
2093 The
spiritual sustenance which Allah gives is typified by the wonderful ways of
sustenance in the physical world, which figure forth Allah's providence and
loving care for His creation. And the wonderful transformations in the physical
world, which all tend to the benefit of man, are also Signs of His supreme
wisdom. In the previous verse rain was mentioned, which gives new life to dead
nature. In this and the following two verses our attention is drawn to milk,
the products of the date and the vine, and honey. (16.66)
2094 Their;
in the Arabic, it is "its", in the singular number, for two reasons:
(1) cattle is the generic plural, and may be treated as a singular noun; (2)
the instructive Sign is in cattle collectively, but the milk is the product of
each single individual. (16.66)
2095 Milk
is a secretion in the female body, like other secretions, but more specialised.
Is it not wonderful that the same food, eaten by males and females, produces in
the latter, when they have young, the wholesome and complete food, known as
milk? Then, when cattle are tamed and specially bred for milk, the supply of
milk is vastly greater than is necessary for their young and lasts for a longer
time than during the period they give suck to their young. And it is a
wholesome and agreeable diet for man. It is pure, as typified by its whiteness.
Yet it is a secretion like other secretions, between the excretions which the
body rejects as worthless and the precious blood-stream which circulates within
the body and is the symbol of life itself to the animal which produces it. (16.66)
2096 There
are wholesome drinks and foods that can be got out of the date-palm and the
vine: e.g., non-alcoholic drinks from the date and the grape, vinegar,
date-sugar, grape-sugar, and dates and grapes themselves for eating. If sakar
is taken in the sense of fermented wine, it would refer to the time before
intoxicants were prohibited, for this is a Makkan Sura and the prohibition came
in Madinah. In such a case it would imply a subtle disapproval of the use of
intoxicants and mark the first of a series of steps that in time culminated in
total prohibition. (16.67)
2097 Auha:
wahyun ordinarily means inspiration, the Message put into the mind or heart by
Allah. Here the Bee's instinct is referred to Allah's teaching, which it
undoubtedly is. In xcix. 5, it is applied to the
earth; we shall discuss the precise meaning when we come to that passage. The
honey-comb, itself, with its hexagonal cells, geometrically perfect, is a
wonderful structure, and is well called buyut, homes. And the way the bee finds
out inaccessible places, in the hills, in the trees, and even among the
habitations of men, is one of the marvels of Allah's working in His Creation. (16.68)
2098 The
bee assimilates the juice of various kinds of flowers and fruit, and forms
within its body the honey which it stores in its cells of wax. The different
kinds of food from which it makes its honey give different colours to the
honey, e.g., it is dark-brown, light-brown, yellow, white, and so on. The taste
and flavour also varies, as in the case of heather honey, the honey formed from
scented flowers, and so on. As food it is sweet and wholesome, and it is used
in medicine. Note that while the instinctive individual acts are described in
the singular number, the produce of "their bodies" is described in
the plural, as the result of their collective effort. (16.69)
2099 Zululan:
two meanings are possible; (1) ways easy and spacious, referring to the
unerring way in which bees find their way from long distances to their combs;
and (2) the idea of humility and obedience in them. (16.69)
2100 Besides
the mystery and beauty of the many processes going on in the working of Allah's
Creation, there is the wonderful life of man himself on this earth; how he is
created as a child; how he grows in intelligence and knowledge; and how his
soul is taken back and his body suffers dissolution. In some cases he lives so
long that he falls into a feeble old age like a second childhood; he forgets
what he learnt and seems almost to go back in Time. Is not all this wonderful,
and evidence of the Knowledge and Power of Allah? (16.70)
2101 Our
attention having been called to the remarkable transformations in life and
nature, by which the Knowledge and Power of Allah work out His beneficient Plan
for His creatures, we are reminded that man at best is but a feeble creature,
but for the grace of Allah. We then pass on in the next Section to the differences
in the gifts which men themselves enjoy, distinguishing them into so many
categories. How much greater is the difference between the created things and
their Creator? (16.70)
Holy Quran Surah 16 Al Nahl (Bees)
Interpretation of the Meanings of the Noble
Quran in English Language by A.Yusuf Ali
71 Allah has bestowed His gifts of sustenance more freely on some of
you than on others; those more favored are not going to throw back their gifts to
those whom their right hands possess so as to be equal in that respect. Will they then deny the favors of Allah? 2102
72 And Allah has made for you mates (and companions) of your own
nature. And made for you out of them sons and daughters and grandchildren and
provided for you sustenance of the best: will they then believe in vain things
and be ungrateful for Allah's favors? 2103 2104
73 And worship others than Allah such as have no power of providing
them for sustenance with anything in heavens or earth and cannot possibly have
such power? 2105
74 Invent not similitudes for Allah: for Allah knoweth and ye know
not. 2106
75 Allah sets forth the Parable (of two men: one) a slave under the
dominion of another; he has no power of any sort; and (the other) a man on whom
We have bestowed goodly favors from ourselves and he
spends thereof (freely) privately and publicly: are the two equal? (By no
means); praise be to Allah. But most of them understand not. 2107
76 Allah sets forth (another) Parable of two men: one of them dumb
with no power of any sort; a wearisome burden is he to his master; whichever
way he directs him he brings no good: is such a man equal with one who commands
justice and is on a straight way? 2108 2109
Transliteration
Ayah 71
Yusuf Ali Allah has bestowed His gifts of
sustenance more freely on some of you than on others; those more favored are
not going to throw back their gifts to those whom their right hands possess so
as to be equal in that respect. Will
they then deny the favors of Allah?
Transliteration Walla_hu faddala ba'dakum 'ala_
ba'din fir rizq(i),
famal lazina fuddilu_ bi ra_ddi rizqihim 'ala_ ma_ malakat aima_nuhum
fahum fihi sawa_'(un), fabini'matilla_hi yajhadu_n(a).
Ayah 72
Yusuf Ali And Allah has made for you mates (and
companions) of your own nature. And made for you out of them sons and daughters
and grandchildren and provided for you sustenance of the best: will they then
believe in vain things and be ungrateful for Allah's favors?
Transliteration Walla_hu ja'ala lakum min anfusikum
azwa_jaw wa ja'ala lakum min azwa_jikum banina wa hafadataw wa razaqakum minat
tayyiba_t(i), afabil ba_tili yu'minu_na wa
bini'matilla_hi hum yakfuru_n(a).
Ayah 73
Yusuf Ali And worship others than Allah such as
have no power of providing them for sustenance with anything in heavens or
earth and cannot possibly have such power?
Transliteration Wa ya'budu_na min du_nilla_hi ma_ la_
yamliku lahum rizqam minas sama_wa_ti wal ardi syai'aw wa la_ yastati'u_n(a).
Ayah 74
Yusuf Ali Invent not similitudes for Allah: for
Allah knoweth and ye know not.
Transliteration Fala_ tadribu_ lilla_hil amsa_l(a), innalla_ha ya'lamu wa antum la_ ta'lamu_n(a).
Ayah 75
Yusuf Ali Allah sets forth the Parable (of two men:
one) a slave under the dominion of another; he has no power of any sort; and
(the other) a man on whom We have bestowed goodly
favors from ourselves and he spends thereof (freely) privately and publicly:
are the two equal? (By no means); praise be to Allah. But most of them understand not.
Transliteration Daraballa_hu masalan 'abdam mamlu_kal
la_ yaqdiru 'ala_ syai'iw wa mar razaqna_hu minna_ rizqan hasanan fa huwa yunfiqu minhu sirraw wa jahra_(n), hal
yastawu_n(a), al hamdu lilla_h(i), bal aksaruhum la_ ya'lamu_n(a).
Ayah 76
Yusuf Ali Allah sets forth (another) Parable of
two men: one of them dumb with no power of any sort; a wearisome burden is he
to his master; whichever way he directs him he brings no good: is such a man
equal with one who commands justice and is on a straight way?
Transliteration Wa daraballa_hu masalar rajulaini
ahaduhuma_ abkamu la_ yaqdiru 'ala_
syai'iw wa huwa kullun 'ala_ maul_h(u), ainama_ yuwajjihhu la_ ya'ti bi
khair(in), la_ yastawi huw(a), wa may ya'muru bil 'adli wa huwa 'ala_ sira_tim
mustaqim(in).
Notes
2102 Even
in the little differences in gifts, which men enjoy from Allah, men with
superior gifts are not going to abandon them so as to be equal with men of
inferior gifts, whom, perhaps, they hold in subjection. They will never deny
their own superiority. How then (as the argument is pursued in the two
following verses), can they ignore the immense difference between the Creator
and created things, and make the latter, in their thoughts, partners with
Allah? (16.71)
2103 Of
your nature: or of yourselves. Cf. iv. 1 and n. 504,
Self, or Personality, or Soul, all imply a bundle of attributes, capacities,
predilections, and dispositions, which we may sum up in the word Nafs, or
nature. Woman was made to be (1) a mate or companion for man; (2) except for
sex, of the same nature as man, and therefore, with the same moral and
religious rights and duties; and (3) she is not to be considered a source of
all evil or sin, as the Christian monks characterised her but rather as a
blessing, one of the favours (Ni'mat) of Allah. (16.72)
2104 Hafadat:
collective plural, grandchildren, and descendants. The root hafada also implies
obedient service and ministration. Just as the sons (first mentioned) should be
a source of strength, so daughters and grandchildren should serve and
contribute to the happiness of fathers and grandparents, and are to be looked
upon as further blessings. (16.72)
2105 "Sustenance"
(rizq) in all this passage (xvi. 65-74), as elsewhere, implies all that is necessary
for man's life and growth, physical, mental, moral, and spiritual. Milk, fruit,
and honey are examples of physical gifts, with a metaphorical reference to
mental and moral health; family life is an example of moral and social and
(ultimately) spiritual opportunities in the life of man; and in xvi. 65 is an
example of rain in the physical world as a type of Allah's revelation in the
spiritual world. (16.73)
2106 Cf.
xvi. 60 above, and n. 2086. One instance of false
similitudes is where Pagans say their gods are mere types of symbols, or where
men pray to men as Intercessors. (16.74)
2107 The
first parable is of two men, one of whom is a slave completely under the
dominion of another, with no powers of any sort, and another a free man, who is
gifted in every way, and is most generous in bestowing out of his opulent
wealth (material as well as intangible), privately and publicly, without let or
hindrance; for he is his own master and owes no account to any one. The first
is like the imaginary gods which men set up,-whether powers of nature, which
have no independent existence but are manifestations of Allah, or deified
heroes or men, who can do nothing of their own authority but are subject to the
Will and Power of Allah; the second describes in a faint way the position of
Allah, the Self-Subsistent, to Whom belongs the dominion of all that is in
heaven and earth, and Who bestows freely of His gifts on all His creatures. (16.75)
2108 In
the second Parable, one man is dumb; he can explain nothing, and he can
certainly do nothing; he is only a wearisome burden to his master, no matter
what his master asks him to do; or perhaps he is really harmful instead of
bringing any good; such are idols (literal and metaphorical) when taken as
false gods. The other man is in a position to command, and he commands what is
just and righteous; not only his commands but his doings also are on the path
of righteousness. Such are the qualities of Allah. (16.76)
2109 The
gist of the argument is that those who deviate from the worship of Allah commit
twofold treason. (1) They do not recognise the immense difference between the Creator and created things, although, in their own little
selfish lives, they are tenacious of any little differences there may be
between themselves and other fellow-creatures not so gifted. (2) They are
guilty of gross ingratitude in forgetting that the source of goodness and power
is Allah, to Whom alone they owe all the gifts they
enjoy in life. (16.76)
Holy Quran Surah 16 Al Nahl (Bees)
Interpretation of the Meanings of the Noble
Quran in English Language by A.Yusuf Ali
77 To Allah belongeth the mystery of the heavens and the earth. And the decision of the Hour (of Judgment) is
as the twinkling of an eye or even quicker: for Allah hath power over all
things. 2110 2111
78 It is He Who brought you forth from the wombs of your mothers when
ye knew nothing; and He gave you hearing and sight and intelligence and
affections: that ye may give thanks (to Allah). 2112
79 Do they not look at the birds held poised in the midst of (the air
and) the sky? Nothing holds them up but (the power of) Allah. Verily in this are Signs for those who
believe. 2113
80 It is Allah who made your habitations homes of rest and quiet for
you; and made for you out of the skins of animals (tents for) dwellings which
ye find so light (and handy) when ye travel and when ye stop (in your travels);
and out of their wool and their soft fibers (between wool and hair) and their
hair rich stuff and articles of convenience (to serve you) for a time. 2114 2115 2116 2117
81 It is Allah who made out of the things He created some things to
give you shade; of the hills He made some for your shelter; He made you
garments to protect you from heat and coats of mail to protect you from your
(mutual) violence. Thus does He complete
his favors on you that ye may bow to His will (in Islam).
2118 2119 2120
82 But if they turn away thy duty is only to preach the clear
message.
83 They recognize the favors of Allah; then they deny them; and most
of them are (creatures) ungrateful. 2121
Transliteration
Ayah 77
Yusuf Ali To Allah belongeth
the mystery of the heavens and the earth.
And the decision of the Hour (of Judgment) is as the twinkling of an eye
or even quicker: for Allah hath power over all things.
Transliteration Wa lilla_hi gaibus sama_wa_ti wal ard(i), wa ma_ amrus sa_'ati illa_ ka lamhil basari au huwa
aqrab(u), innalla_ha 'ala_ kulli syai'in
qadir(un).
Ayah 78
Yusuf Ali It is He Who brought you forth from
the wombs of your mothers when ye knew nothing; and He gave you hearing and
sight and intelligence and affections: that ye may give thanks (to Allah).
Transliteration Walla_hu akhrajakum mim butu_ni
ummaha_tikum la_ ta'lamu_na syai'a_(w), wa ja'ala lakumus sam'a wal absa_ra wal
af'idah(ta), la'allakum tasykuru_n(a).
Ayah 79
Yusuf Ali Do they not look at the birds held
poised in the midst of (the air and) the sky? Nothing holds them up but (the
power of) Allah. Verily in this are
Signs for those who believe.
Transliteration Alam yarau ilat tairi musakhkhara_tin fi jawwis
sama_'(i),ma_ yumsikuhunna illalla_h(u), inna fi za_lika la a_ya_til
liqaumiy yu'minu_n(a).
Ayah 80
Yusuf Ali It is Allah who made your habitations
homes of rest and quiet for you; and made for you out of the skins of animals
(tents for) dwellings which ye find so light (and handy) when ye travel and
when ye stop (in your travels); and out of their wool and their soft fibers
(between wool and hair) and their hair rich stuff and articles of convenience
(to serve you) for a time.
Transliteration Walla_hu ja'ala lakum mim buyu_tikum
sakanaw wa ja'ala lakum min julu_dil an'a_mi buyu_tan tastakhiffu_naha_ yauma za'nikum wa
yauma iqa_matikum, wa min aswa_fiha_ wa adba_riha_ wa asy'a_riha_ asa_saw wa
mata_'an ila_ hin(in).
Ayah 81
Yusuf Ali It is Allah who made out of the
things He created some things to give you shade; of the hills He made some for
your shelter; He made you garments to protect you from heat and coats of mail
to protect you from your (mutual) violence.
Thus does He complete his favors on you that ye may bow to His will (in
Islam).
Transliteration Walla_hu ja'ala lakum mimma_ khalaqa
zila_law wa ja'ala
lakum minal jiba_li akna_naw wa ja'ala lakum sara_bila taqikumul
harra wa sara_bila taqikum ba'sakum,
kaza_lika yutimmu ni'matahu_ 'alaikum la'allakum tuslimu_n(a).
Ayah 82
Yusuf Ali But if they turn away thy duty is
only to preach the clear message.
Transliteration Fa in tawallau fa innama_ 'alaikal bala_gul
mubin(u).
Ayah 83
Yusuf Ali They recognize the favors of Allah; then
they deny them; and most of them are (creatures) ungrateful.
Transliteration Ya'rifu_na ni'matalla_hi summa
yunkiru_naha_ wa aksaruhumul ka_firu_n(a).
Notes
2110 The key to all things-not only those which we
see and understand, but those which we do not see or of which we have no
idea-is with Allah, Whose knowledge and power are supreme. (16.77)
2111 Lures of this world and its fleeting pleasures
often make man forget that the life hereafter is an imminent reality. Many of
those who claim to believe in the life to come act and
behave as if it belonged to a distant future, and had no relevance to their
present activities and mode of living. The Qur-An repeatedly reminds man that
the Hour of Reckoning is not a distant possibility, but very close to man, and
could come to pass any moment. The wisest course for man, therefore, is to be
always alert and watchful and steer clear of all forms of sin and impiety, for
when the Promised Hour comes it will come all of a
sudden and without any prior notice. See also x. 45; xxx. 55,
xlv. 35. (16.77)
2112 Literally, 'hearts,' which are considered the
centres of the affections, and in Arabic idiom, of intelligence also. We should
therefore give thanks to Allah, not to imaginary deities or powers or forces. (16.78)
2113 All the wonderful things in creation are due to
the artistry, power, and wisdom of Allah. Such is the flight of birds in
mid-air. So also are the inventions and discoveries, due to man's intelligence,
in the next verse; for man's intelligence is a gift direct from Allah. (16.79)
2114 Man's social, intellectual, and spiritual gifts
make, of his permanent dwellings, homes of rest and quiet, of refinement and
the purer affections, which are the types, in this earthly life, of the highest
spiritual Good, the love of Allah. The pure Home thus becomes the type of the
highest spiritual Destiny of man. And these capacities in man are the gifts of
Allah. (16.80)
2115 When man travels, he wants temporary dwellings,
tents, which he can make of the skins of animals, or of the fabrics of
vegetable fibres, similar to the skins of animals. These tents are easy to
carry when moving, and easy to pitch during halts. (16.80)
2116 Suf, wool, is what we get from sheep. Sha'r,
hair, is what we get from goats or similar animals, for weaving into fabrics.
Wabar is the soft camel's hair of which, also, fabrics are woven; they may be
considered intermediate between the other two; by extension and analogy the
term may be applied to furs and such things, by way of illustration. (16.80)
2117 All such articles of refined luxury, and useful
articles of comfort and convenience only last for a while, but they must be
considered as Allah's gifts. (16.80)
2118 For example, trees, gardens, the roofs of
houses; also from another point of view, the fact that the sun's rays at
various times and in various parts of the earth, come obliquely, thus causing
shadow along with sunshine. In the hills there are caves and grottoes. (16.81)
2119 Our clothes protect us from heat and cold, just
as our armour protects us from the hurt which we might otherwise receive in
battle. (16.81)
2120 All these blessings, which have both a physical
and (by promoting the good of man) a spiritual purpose, should teach us to
rally to Allah and tune our will with His Universal Will, which is another name
for Islam. (16.81)
2121 'Arafa is distinguished from 'alima is implying
a specific discernment (or recognition) of various qualities and uses. All
mankind recognised the value of the blessings they enjoy, but in forgetting or
disobeying their Author, the wicked show gross ingratitude; for in practice
they deny their obligation to Him for those blessings. (16.83)
Holy Quran Surah 16 Al Nahl (Bees)
Interpretation of the Meanings of the Noble
Quran in English Language by A.Yusuf Ali
84 One day We shall raise from all peoples a
witness: then will no excuse be accepted from Unbelievers nor will they receive
any favors. 2122
85 When the wrongdoers
(actually) see the Penalty then will it in no way be mitigated nor will they
then receive respite. 2123
86 When those who gave partners to Allah will see their
"partners" they will say: "Our Lord! these
are our `partners' those whom we used to invoke besides thee." But they
will throw back their word at them (and say): "Indeed ye are liars!" 2124
87 That day shall they (openly) show (their) submission to Allah; and
all their inventions shall leave them in the lurch. 2125
88 Those who reject Allah and hinder (men) from the path of Allah for
them will We add Penalty to Penalty; for that they
used to spread mischief.
89 One day We shall raise from all peoples a witness against them
from amongst themselves: and We shall bring thee as a witness against these
(thy people): and We have sent down to thee the Book explaining all things a
guide a Mercy and glad tidings to Muslims. 2126
Transliteration
Ayah 84
Yusuf Ali One day We
shall raise from all peoples a witness: then will no excuse be accepted from
Unbelievers nor will they receive any favors.
Transliteration Wa yauma nab'asu min kulli ummatin
syahidan summa la_
yu'zana lillazina kafaru_ wa la_ hum yusta'tabu_n(a).
Ayah 85
Yusuf Ali When the wrongdoers
(actually) see the Penalty then will it in no way be mitigated nor will they
then receive respite.
Transliteration Wa iza_ ra'al lazina zalamul 'aza_ba fala_
yukhaffafu 'anhum wa la_ hum yunzaru_n(a).
Ayah 86
Yusuf Ali When those who gave partners to Allah
will see their "partners" they will say: "Our Lord! these are our `partners' those whom we used to invoke
besides thee." But they will throw back their word at them (and say):
"Indeed ye are liars!"
Transliteration Wa iza_ ra'al lazina asyraku_ syuraka_'ahum
qa_lu_ rabbana_ ha_'ula_'i syuraka_'unal lazina kunna_ nad'u_ min du_nik(a), fa
alqau ilaihimul qaula innakum laka_zibu_n(a).
Ayah 87
Yusuf Ali That day shall they (openly) show
(their) submission to Allah; and all their inventions shall leave them in the
lurch.
Transliteration Wa alqau ilalla_hi yauma'izinis
salama wa dalla 'anhum ma_ ka_nu_ yaftaru_n(a).
Ayah 88
Yusuf Ali Those who reject Allah and hinder (men)
from the path of Allah for them will We add Penalty to Penalty; for that they
used to spread mischief.
Transliteration Allazina kafaru_ wa saddu_ 'an
sabililla_hi zidna_hum 'aza_ban fauqal 'aza_bi bima_ ka_nu_ yufsidu_n(a).
Ayah 89
Yusuf Ali One day We shall raise from all
peoples a witness against them from amongst themselves: and We shall bring thee
as a witness against these (thy people): and We have sent down to thee the Book
explaining all things a guide a Mercy and glad tidings to Muslims.
Transliteration Wa yauma nab'asu fi kulli ummatin
syahidan 'alaihim min anfusihim wa ji'na_ bika syahidan 'ala_ ha_'ula_'(i), wa
nazzalna_ 'alaikal kita_ba tibya_nal likulli syai'iw wa hudaw wa rahmataw wa
busyra_ lil muslimin(a).
Notes
2122 To each
People is sent Allah's Messenger or Teacher, to point out the right way. There
may be one, or there may be many. Such a Messenger (Rasul) will be a witness
that Allah's Truth was preached to all peoples in express terms, in addition to
the Signs of Allah everywhere in nature. There will then be no room for excuses
of any kind. Those who rejected Allah after repeated warnings cannot reasonably
ask for more respite, as they had every kind of respite during their life of
probation; nor can they now take refuge behind Allah's Grace, which they had
repeatedly rejected. A) That is, they will not be allowed to seek grace by
repentance. Cf. xxx. 57, xlv. 35. (16.84)
2123 When
the terrible Penalty is actually on them, it is too late for repentance and for
asking for Mercy. Justice must take its course. (16.85)
2124 The
worshippers of false gods will try to shift the responsibility from their own
shoulders to that of the false gods. They will suggest (though they will not
have the courage for such a bare-faced lie) that they were misled by the false
gods. But their lying suggestion will be contradicted and thrown back at them
as explained in the next note. (16.86)
2125 In
so far as the false gods were real things, such as deified men or forces of
nature, they will openly disclaim them and then (as always) show their
submission to Allah. In so far as the false gods were the invention of the
fancy of the idolaters, they will leave their worshippers in the lurch, for
they will be shown as non-existent. (16.87)
2126 To the
thought expressed in xvi. 84 above, is added another detail here. Not only will
there be witnesses from Peoples, but the witnesses will be men from amongst the
Peoples themselves, men of their own kith and kin, who understood them and
explained Allah's Message in their own language. The Prophet Muhammad will be
witness against all those who rejected the Message he brought. For those who
believe in him of (all races and peoples), the Book which he brought will be an
explanation, a guide, a mercy and a Gospel. (16.89)
Holy Quran Surah 16 Al Nahl (Bees)
Interpretation of the Meanings of the Noble
Quran in English Language by A.Yusuf Ali
90 Allah commands justice the doing of good and liberality to kith and
kin and He forbids all shameful deeds and injustice and rebellion: He instructs
you that ye may receive admonition. 2127
91 Fulfil the covenant of Allah when ye have entered into it and
break not your oaths after ye have confirmed them; indeed ye have made Allah
your surety; for Allah knoweth all that ye do. 2128
92 And be not like a woman who breaks into untwisted strands the yarn
which she has spun after it has become strong.
Nor take your oaths to practice deception between yourselves lest one
party should be more numerous than another: for Allah will test you by this;
and on the Day of Judgment He will certainly make clear to you (the truth of)
that wherein ye disagree. 2129 2130 2131 2132
93 If Allah so willed He could make you all one people: but He leaves
straying whom He pleases and He guides whom He pleases: but ye shall certainly
be called to account for all your actions. 2133
94 And take not your oaths to practice deception between yourselves
with the result that someone's foot may slip after it was firmly planted; and
ye may have to taste the evil (consequences) of having hindered (men) from the
path of Allah and a mighty Wrath descend on you. 2134
95 Nor sell the covenant of Allah for a miserable price: for with
Allah is (a prize) far better for you if ye only knew. 2135
96 What is with you must vanish: what is with Allah will endure. And We will
certainly bestow on those who patiently persevere their reward according to the
best of their actions. 2136
97 Whoever works righteousness man or woman and has faith verily to
him will We give a new life a life that is good and
pure and We will bestow on such their reward according to the best of their
actions. 2137 2138
98 When thou dost read the Qur'an seek Allah's protection from Satan
the rejected one. 2139
99 No authority has he over those who believe and put their trust in
their Lord.
100 His authority is over those only who take him as patron and who join
partners with Allah.
Transliteration
Ayah 90
Yusuf Ali Allah commands justice the doing of
good and liberality to kith and kin and He forbids all shameful deeds and
injustice and rebellion: He instructs you that ye may receive admonition.
Transliteration Innalla_ha ya'muru bil 'adli wal
ihsa_ni wa ita_'i zil qurba_ wa yanha_ 'anil fahsya_'i wal munkari wal bagyi
ya'izukum la'allakum tazakkaru_n(a).
Ayah 91
Yusuf Ali Fulfil the covenant of Allah when ye
have entered into it and break not your oaths after ye have confirmed them;
indeed ye have made Allah your surety; for Allah knoweth all that ye do.
Transliteration Wa aufu_ bi 'ahdilla_hi iza_ 'a_hattum wa la_ tanqudul aima_na ba'da
taukidiha_ wa qad ja'altumulla_ha 'alaikum kafila_(n), innalla_ha ya'lamu ma_
taf'alu_n(a).
Ayah 92
Yusuf Ali And be not like a woman who breaks into
untwisted strands the yarn which she has spun after it has become strong. Nor take your oaths to practice deception
between yourselves lest one party should be more numerous than another: for
Allah will test you by this; and on the Day of Judgment He will certainly make
clear to you (the truth of) that wherein ye disagree.
Transliteration Wa la_ taku_nu_ kal lati naqadat 'azlaha_ mim ba'di quwwatin
anka_sa_(n), tattakhizu_na aima_nakum dakhalam bainakum an taku_na ummatun hiya
arba_ min ummah(tin), innama_ yablu_kumulla_hu bih(i), wa layubayyinanna lakum
yaumal qiya_mati ma_ kuntum fihi takhtalifu_n(a).
Ayah 93
Yusuf Ali If Allah so willed He could make you
all one people: but He leaves straying whom He pleases and He guides whom He
pleases: but ye shall certainly be called to account for all your actions.
Transliteration Wa lau sya_'alla_hu laja'alakum
ummataw wa_hidataw wa la_kiy yudillu may yasya_'u wa yahdi may yasya_'(u), wa latus'alunna 'amma_ kuntum
ta'malu_n(a).
Ayah 94
Yusuf Ali And take not your oaths to practice
deception between yourselves with the result that someone's foot may slip after
it was firmly planted; and ye may have to taste the evil (consequences) of
having hindered (men) from the path of Allah and a mighty Wrath descend on you.
Transliteration Wa la_ tattakhizu_ aima_nakum
dakhalam bainakum fa tazilla qadamum ba'da subu_tiha_ wa tazu_qus su_'a bima_
sadattum 'an sabililla_h(i), wa lakum 'aza_bun
'azim(un).
Ayah 95
Yusuf Ali Nor sell the covenant of Allah for a
miserable price: for with Allah is (a prize) far better for you if ye only
knew.
Transliteration Wa la_ tasytaru_ bi'ahdilla_hi
samanan qalila_(n), innama_ 'indalla_hi huwa khairul lakum in kuntum
ta'lamu_n(a).
Ayah 96
Yusuf Ali What is with you must vanish: what is
with Allah will endure. And We will certainly bestow on those who patiently persevere
their reward according to the best of their actions.
Transliteration Ma_ 'indakum yanfadu wa ma_
'indalla_hi ba_q(in), wa lanajziyannal lazina sabaru_
ajrahum bi ahsani ma_ ka_nu_
ya'malu_n(a).
Ayah 97
Yusuf Ali Whoever works righteousness man or woman and
has faith verily to him will We give a new life a life that is good and pure
and We will bestow on such their reward according to the best of their
actions.
Transliteration Man 'amila sa_liham min zakarin au
unsa_ wa huwa mu'minun fa lanuhyiyannahu_ haya_tan tayyibah(tan),
wa lanajziyannahum ajrahum bi ahsani ma_ ka_nu_ ya'malu_n(a).
Ayah 98
Yusuf Ali When thou dost read the Qur'an seek
Allah's protection from Satan the rejected one.
Transliteration Fa iza_ qara'tal qur'a_na fa-sta'iz
billa_hi minasy syaita_nir rajim(i).
Ayah 99
Yusuf Ali No authority has he over those who
believe and put their trust in their Lord.
Transliteration Innahu_ laisa lahu_ sulta_nun 'alal
lazina a_manu_ wa 'ala_ rabbihim yatawakkalu_n(a).
Ayah 100
Yusuf Ali His authority is over those only who
take him as patron and who join partners with Allah.
Transliteration Innama_ sulta_nuhu_ nalal lazi
yatawallaunahu_ wal lazina hum bihi
musyriku_n(a).
Notes
2127 Justice
is a comprehensive term, and may include all the virtues of cold philosophy.
But religion asks for something warmer and more human, the doing of good deeds
even where perhaps they are not strictly demanded by justice, such as returning
good for ill, or obliging those who in worldly language "have no
claim" on you; and of course a fortiori the fulfilling of the claims of
those whose claims are recognised in social life. Similarly the opposites are
to be avoided; everything that is recognised as shameful, and everything that
is really unjust, and any inward rebellion against Allah's Law or our own
conscience in its most sensitive form. (16.90)
2128 The
immediate reference may or may not be to the oath of fidelity to the Prophet
taken at 'Aqaba fourteen months before the Hijra and repeated a little later:
see v. 7, and n. 705. But the general meaning is much wider. And this may be
viewed in two aspects (1) Every oath taken, or covenant made, is a Covenant
before Allah, and should be faithfully observed. In this it approaches in
meaning to v. 1. (2) In particular, every Muslim makes, by the profession, of
his Faith, a Covenant with Allah, and he confirms that Covenant every time he
repeats that profession. He should therefore faithfully observe the duties
taught to him by Islam. (16.91)
2129 The
Covenant which binds us in the spiritual world makes us strong, like strands of
fluffy cotton spun into a strong thread. It also gives us a sense of security
against much evil in this world. It costs a woman much labour and skill to spin
good strong yarn. She would be foolish indeed, after she has spun such yam, to
untwist its constituent strands and break them into flimsy pieces. (16.92)
2130 Here
tattakhithun is used as an adverb to qualify the negative command takunu at the
beginning of the verse. (16.92)
2131 Do
not make your religion merely a game of making your own party numerically
strong by alliances cemented by oaths, which you readily break when a more
numerous party offers you its alliance. The Quraish were addicted to this vice,
and in international politics at the present day, this seems to be almost a
standard of national self-respect and international skill. Islam teaches nobler
ethics for individuals and nations. A Covenant should be looked upon as a
solemn thing, not to be entered into except with the sincerest intention of
carrying it out; and it is binding even if large numbers are ranged against it.
(16.92)
2132 Disagreements
need not necessarily cause conflict where the parties are sincere and honest
and do not wish to take advantage of one another. In such cases they do not go
by numbers, groupings, and alliances, but by just conduct as in the sight of
Allah. Honest differences will be removed when all things are made clear in the
Hereafter. (16.92)
2133 Cf.
xiv. 4 and n. 1875. Allah's Will and Plan, in allowing limited free-will to
man, is, not to force man's will, but to give all guidance, and leave alone
those who reject that guidance, in case they should repent and come back into
Grace. But in all cases, in so far as we are given the choice, we shall be
called to account for all our actions. "Leaving to stray" does not
mean that we can do what we please. Our personal responsibility remains. (16.93)
2134 In
xvi. 92, above, the motive for false and fraudulent covenants was pointed out
with reprobation. Now are pointed out the consequences, viz., (1) to others, if
they had not been deceived, they might have walked firmly on the Path, but now
they lose faith and perhaps commit like frauds for which you will be
responsible; (2) to yourselves; you have not only gone wrong yourselves; but
have set others on the wrong path; and you deserve a double Penalty. Perhaps
the "evil consequences" refer to this world, and the
"Wrath" to the Hereafter. (16.94)
2135 Any
possible gain that you can make by breaking your Covenant and thus breaking
Allah's Law must necessarily be miserable; while your own benefit is far
greater in obeying Allah's Will and doing right. (16.95)
2136 What
comparison can there possibly be between spiritual Good, which will endure
forever, and any temporal advantage which you may snatch in this world, which
will fade and vanish in no time? And then, Allah's generosity is unbounded. He
rewards you, not acording to your merits, but according to the very best of
your actions. (16.96)
2137 Faith,
if sincere, means right conduct. When these two confirm each other, Allah's
grace transforms our life. Instead of being troubled and worried, we have peace
and contentment; instead of being assailed at every turn by false alarms and
the assaults of evil, we enjoy calm and attain purity. The transformation is
visible in this life itself, but the "reward" in terms of the
Hereafter will be far beyond our deserts. (16.97)
2138 The
same ending as in the previous verse deepens the overall effect bringing home
the message forcefully and beautifully. The argument is completed and rounded
off. (16.97)
2139 Evil
has no authority or influence on those who put their trust in Allah. It is good
to express that trust in outward actions, and a formal expression of it-as in
the formula, "I seek Allah's protection from Evil"-helps us. Man is
weak at best, and he should seek strength for his will in Allah's help and
protection. (16.98)
Holy Quran Surah 16 Al Nahl (Bees)
Interpretation of the Meanings of the Noble
Quran in English Language by A.Yusuf Ali
101 When We substitute one revelation for another and Allah knows best what
He reveals (in stages) they say "Thou art but a forger": but most of
them understand not. 2140
102 Say the Holy Spirit has brought the revelation from thy Lord in
truth in order to strengthen those who believe and as a guide and Glad Tidings
to Muslims. 2141 2142
103 We know indeed that they say "It is a man that teaches
him." The tongue of him they wickedly point to is notable foreign while
this is Arabic pure and clear. 2143
104 Those who believe not in the Signs of Allah Allah will not guide
them and theirs will be a grievous Penalty.
105 It is those who believe not in the Signs of Allah that forge
falsehood: it is they who lie! 2144
106 Anyone who after accepting faith in Allah utters unbelief except
under compulsion his heart remaining firm in faith but such as open their
breast to unbelief on them is Wrath from Allah and theirs will be a dreadful
Penalty. 2145
107 This because they love the life of this world better than the
Hereafter: and Allah will not guide those who reject faith.
108 Those are they whose hearts ears and eyes Allah has sealed up and
they take no heed. 2146
109 Without doubt in the hereafter they will perish.
110 But verily thy Lord to those who leave their homes after trials and
persecutions and who thereafter strive and fight for the faith and patiently
persevere thy Lord after all this is Oft-Forgiving Most Merciful. 2147
Transliteration
Ayah 101
Yusuf Ali When We substitute one revelation for
another and Allah knows best what He reveals (in stages) they say "Thou art
but a forger": but most of them understand not.
Transliteration Wa iza_ baddalna_ a_yatam maka_na
a_yah(tin), walla_hu a'lamu bima_ yunazzilu qa_lu_ innama_ anta muftar(in), bal
aksaruhum la_ ya'lamu_n(a).
Ayah 102
Yusuf Ali Say the Holy Spirit has brought the
revelation from thy Lord in truth in order to strengthen those who believe and
as a guide and Glad Tidings to Muslims.
Transliteration Qul nazzalahu_ ru_hul qudusi mir
rabbika bil haqqi liyusabbital lazina a_manu_ wa hudaw wa busyra_ lil muslimin(a).
Ayah 103
Yusuf Ali We know indeed that they say "It
is a man that teaches him." The tongue of him they wickedly point to is
notable foreign while this is Arabic pure and clear.
Transliteration Wa laqad na'lamu annahum yaqu_lu_na innama_
yu'allimuhu_ basyar(un), lisa_nul lazi yulhidu_na ilaihi a'jamiyyuw wa ha_za_
lisa_nun 'arabiyyum mubin(un).
Ayah 104
Yusuf Ali Those who believe not in the Signs of
Allah Allah will not guide them and theirs will be a grievous Penalty.
Transliteration Innal lazina la_ yu'minu_na bi
a_ya_tilla_h(i), la_ yahdihimulla_hu wa lahum
'aza_bun alim(un).
Ayah 105
Yusuf Ali It is those who believe not in the
Signs of Allah that forge falsehood: it is they who lie!
Transliteration Innama_ yaftaril kazibal lazina la_
yu'minu_na bi a_ya_tilla_h(i), wa
ula_'ika humul ka_zibu_n(a).
Ayah 106
Yusuf Ali Anyone who after accepting faith in
Allah utters unbelief except under compulsion his heart remaining firm in faith
but such as open their breast to unbelief on them is Wrath from Allah and
theirs will be a dreadful Penalty.
Transliteration Man kafara billa_hi mim ba'di
ima_nihi illa_ man ukriha wa qalbuhu_ mutma'innum bil ima_ni wala_kin man
syaraha bil kufri sadran fa 'alaihim gadabum minalla_h(i), wa lahum 'aza_bun
'azim(un).
Ayah 107
Yusuf Ali This because they love the life of
this world better than the Hereafter: and Allah will not guide those who reject
faith.
Transliteration Za_lika bi annahum-ustahabbul
haya_tad dunya_ 'alal a_khirah(ti), wa
annalla_ha la_ yahdil qaumal ka_firin(a).
Ayah 108
Yusuf Ali Those are they whose hearts ears and
eyes Allah has sealed up and they take no heed.
Transliteration Ula_'ikal lazina taba'alla_hu 'ala_
qulu_bihim wa sam'ihim wa absa_rihim, wa ula_'ika humul ga_filu_n(a).
Ayah 109
Yusuf Ali Without doubt in the hereafter they
will perish.
Transliteration La_ jarama annahum fil a_khirati
humul kha_siru_n(a).
Ayah 110
Yusuf Ali But verily thy Lord to those who
leave their homes after trials and persecutions and who thereafter strive and
fight for the faith and patiently persevere thy Lord after all this is
Oft-Forgiving Most Merciful.
Transliteration Summa inna rabbaka lillazina ha_jaru_
mim ba'di ma_ futinu_ summa ja_hadu_ wa sabaru_, inna rabbaka mim ba'diha_
lagafu_rur rahim(un).
Notes
2140 See
ii. 106, and n. 107. The doctrine of progressive revelation from age to age and
time to time does not mean that Allah's fundamental Law changes. It is not fair
to charge a Prophet of Allah with forgery because the Message as revealed to
him is in a different form from that revealed before, when the core of the
Truth is the same, for it comes from Allah. (16.101)
2141 The
title of the Angel Gabriel, through whom the revelations came down. (16.102)
2142 The
People of the Book, if they had true faith, were themselves strengthened in
their faith and cleared of their doubts and difficulties by the revelations
brought by Al-Mustafa; and all whether People of the Book or not-who came
within the fold of Islam, found the Qur-an a Guide and a Gospel, i.e., a
substitute for the Mosaic Law and for the Christian Gospel, which had both been
corrupted. (16.102)
2143 The
wicked attribute to Prophets of Allah just such motives and springs of action
as they themselves would be guilty of in such circumstances. The Pagans and
those who were hostile to the revelation of Allah in Islam could not and cannot
understand how such wonderful words could flow from the tongue of the Holy
Prophet. They must need to postulate some human teacher. Unfortunately for
their postulate, any possible human teacher they could think of would be poor
in Arabic speech if he had all the knowledge that the Qur-an reveals of
previous revelations. Apart from that, even the most eloquent Arab could not,
and cannot, produce anything of the eloquence, width, and depth of Quranic
teaching, as is evident from every verse of the Book. (16.103)
2144 It
is clearly those who raise the cry of forgery that are guilty of falsehood, as
there is not the least basis or even plausibility in their suggestion. (16.105)
2145 The
exception refers to a case like that of 'Ammar, whose father Yasir and mother
Sumayya, were subjected to unspeakable tortures for their belief in Islam, but
never recanted. 'Ammar, suffering under tortures himself and his mind acted on
by the sufferings of his parents, uttered a word construed as recantation,
though his heart never wavered and he came back at once to the Prophet, who
consoled him for his pain and confirmed his faith. (16.106)
2146 Cf.
ii. 7. On account of their iniquities and their want of Faith their hearts and
their senses become impervious to Allah's grace, and they run headlong to
perdition. (16.108)
2147 I take
this verse to refer to such men as were originally with the Pagans but
afterwards joined Islam, suffered hardships and exile, and fought and struggled
in the Cause, with patience and
Holy Quran Surah 16 Al Nahl (Bees)
Interpretation of the Meanings of the Noble
Quran in English Language by A.Yusuf Ali
111 One day every soul will come up struggling for itself and every soul
will be recompensed (fully) for all its actions and none will be unjustly dealt
with. 2148
112 Allah sets forth a parable: a city enjoying security and quiet
abundantly supplied with sustenance from every place: yet was it ungrateful for
the favors of Allah: so Allah made it taste of hunger and terror (in extremes)
(closing in on it) like a garment (from every side) because of the (evil) which
(its people) wrought. 2149 2150
113 And there came to them an Apostle from among themselves but they
falsely rejected him; so the wrath seized them even in the midst of their
iniquities.
114 So eat of the sustenance which Allah has provided for you lawful and
good; and be grateful for the favors of Allah if it is He whom ye serve. 2151
115 He has only forbidden you dead meat and blood and the flesh of swine
and any (food) over which the name of other than Allah has been invoked. But if one is forced by necessity without
willful disobedience nor transgressing due limits then Allah is Oft-Forgiving
Most Merciful. 2152
116 But say not for any false thing that your tongues may put forth
"This is lawful and this is forbidden" so as to ascribe false things
to Allah. For those who ascribe false
things to Allah will never prosper. 2153
117 (In such falsehood) is but a paltry profit; but they will have a
most grievous Penalty.
118 To the Jews We prohibited such things as We have mentioned to thee
before: We did them no wrong but they were used to doing wrong to themselves. 2154
119 But verily thy Lord to those who do wrong in ignorance but who
thereafter repent and make amends thy Lord after all this is Oft-Forgiving Most
Merciful. 2155
Transliteration
Ayah 111
Yusuf Ali One day every soul will come up
struggling for itself and every soul will be recompensed (fully) for all its
actions and none will be unjustly dealt with.
Transliteration Yauma ta'ti kullu nafsin tuja_dilu
'an nafsiha_ wa tuwaffa_ kullu nafsim ma_ 'amilat wa hum la_ yuzlamu_n(a).
Ayah 112
Yusuf Ali Allah sets forth a parable: a city
enjoying security and quiet abundantly supplied with sustenance from every
place: yet was it ungrateful for the favors of Allah: so Allah made it taste of
hunger and terror (in extremes) (closing in on it) like a garment (from every
side) because of the (evil) which (its people) wrought.
Transliteration Wa daraballa_hu masalan qaryatan
ka_nat a_minatam mutma'innatay ya'tiha_ rizquha_ ragadam min kulli maka_nin fa
kafarat bi an'umilla_hi fa aza_qahalla_hu liba_sal ju_'i wal khaufi bima_
ka_nu_ yasna'u_n(a).
Ayah 113
Yusuf Ali And there came to them an Apostle
from among themselves but they falsely rejected him; so the wrath seized them
even in the midst of their iniquities.
Transliteration Wa laqad ju_'ahum rasu_lum minhum fa
kazzabu_hu fa akhazahumul 'azu_bu wa hum
za_limu_n(a).
Ayah 114
Yusuf Ali So eat of the sustenance which Allah
has provided for you lawful and good; and be grateful for the favors of Allah
if it is He whom ye serve.
Transliteration Fa kula_ mimma_ razaqakumulla_hu
hala_lan tayyiba_(w), wa-sykuru_ ni'matalla_hi in kuntum iyya_hu ta'budu_n(a).
Ayah 115
Yusuf Ali He has only forbidden you dead meat
and blood and the flesh of swine and any (food) over which the name of other
than Allah has been invoked. But if one
is forced by necessity without willful disobedience nor transgressing due
limits then Allah is Oft-Forgiving Most Merciful.
Transliteration Innama_ harrama 'alaikumul maitata
wad dama wa lahmal khinziri wa ma_ uhilla ligairilla_hi bih(i), faman-idturra
gaira ba_giw wa la_ 'a_din fa innalla_ha
gafu_rur rahim(un).
Ayah 116
Yusuf Ali But say not for any false thing that
your tongues may put forth "This is lawful and this is forbidden" so
as to ascribe false things to Allah. For
those who ascribe false things to Allah will never prosper.
Transliteration Wa la_ taqu_lu_ lima_ tasifu
alsinatukumul kaziba ha_za_ hal_luw wa ha_za_ hara_mul litaftaru_ 'alalla_hil
kazib(a), innal lazina yaftaru_na 'alalla_hil kaziba la_ yuflihu_n(a).
Ayah 117
Yusuf Ali (In such falsehood) is but a paltry
profit; but they will have a most grievous Penalty.
Transliteration Mata_'un qaliluw wa lahum 'aza_bun
alim(un).
Ayah 118
Yusuf Ali To the Jews We prohibited such things
as We have mentioned to thee before: We did them no wrong but they were used to
doing wrong to themselves.
Transliteration Wa 'alal lazina ha_du_ harramna_ ma_
qasasna_ 'alaika min qabl(u), wa ma_ zalamna_hum wa la_kin ka_nu_ anfusahum
yazlimu_n(a).
Ayah 119
Yusuf Ali But verily thy Lord to those who do
wrong in ignorance but who thereafter repent and make amends thy Lord after all
this is Oft-Forgiving Most Merciful.
Transliteration Summa inna rabbaka lillazina 'amilus
su_'a bi jaha_latin summa ta_bu_ mim ba'di za_lika wa aslahu_ inna rabbaka mim
ba'diha_ lagafu_rur rahim(un).
Notes
2148 When
the Reckoning comes, each soul will stand on its own personal responsibility.
No one else can help it. Full justice will be done, and all the seeming
inequalities of this world will be redressed. (16.111)
2149 The
reference may be to any of the cities or populations in ancient or modern
times, which were favoured with security and other blessings from Allah, but
which rebelled from Allah's Law and tasted the inevitable penalty, even in the
midst of their iniquities. Some Commentators see here a reference to the city
of
2150 There
is a double metaphor: (1) the tasting of hunger and terror after the abundant
supplies and the full security which it had enjoyed; and (2) the complete
enfolding of the City as with a garment, by these two scourges, hunger and a
state of subjective alarm. If the reference is to Makkah shortly before its
fall to the Muslims, the "hunger" was the seven years' severe famine
which afflicted it, and the alarm was the constant fear in the minds of the
Pagans that their day was done. Peace and prosperity were restored after the re-entry
of the Prophet. (16.112)
2151 Ingratitude
for Allah's sustenance (in the literal and figurative senses) may be shown in
various ways, e.g., (1) by forgetting or refusing to acknowledge the true
source of the bounty, viz., Allah, (2) by misusing or misapplying the bounty,
as by committing excesses in things lawful, or refusing to share them with
others of Allah's creatures when the need arises, or (3) by falsely ascribing
to Allah any prohibitions we may set up for ourselves for special reasons or because
of our special idiosyncrasies. (16.114)
2152 Cf.
ii. 173 and notes, v. 3-4, and vi. 121 and 138-146. (16.115)
2153 Men
are apt to create taboos for themselves, out of superstition, and often for
selfish ends, and enforce them in the name of religion. Nothing can be more
reprehensible. (16.116)
2154 See
vi. 146 and n. The further prohibitions to them were a punishment for their
hardness of hearts, and not a favour. (16.118)
2155 See
above, xvi. 110 and n. 2147. The parallelism in construction confirms the
suggestion of the alternative reading which is made in that note. The
similarity of expressions also rounds off the argument, as by a refrain in
poetry. What follows now in this Sura is an exhortation to right conduct. (16.119)
Holy Quran Surah 16 Al Nahl (Bees)
Interpretation of the Meanings of the Noble
Quran in English Language by A.Yusuf Ali
120 Abraham was indeed a model devoutly obedient to Allah (and) true in
faith and he joined not gods with Allah: 2156 2157
121 He showed his gratitude for the favors of Allah Who chose him and
guided him to a straight way.
122 And We gave him good in this world and he will be in the Hereafter
in the ranks of the righteous. 2158
123 So We have taught thee the inspired (message) "Follow the ways
of Abraham the true in faith and he joined not gods with Allah."
124 The Sabbath was only made (strict) to those who disagreed (as to its
observance); but Allah will judge between them on the Day of Judgment as to
their differences. 2159 2160
125 Invite (all) to the way of thy Lord with wisdom and beautiful
preaching; and argue with them in ways that are best and most gracious: for thy
Lord knoweth best who have strayed from His Path and who receive guidance. 2161 2162
126 And if ye do catch them out catch them out no worse than they catch
you out: but if ye show patience that is indeed the best (course) for those who
are patient. 2163
127 And do thou be patient for thy patience is but from Allah; nor
grieve over them: and distress not thyself because of their plots. 2164
128 For Allah is with those who restrain themselves and those who do
good. 2165
Transliteration
Ayah 120
Yusuf Ali Abraham was indeed a model devoutly
obedient to Allah (and) true in faith and he joined not gods with Allah:
Transliteration Inna ibra_hima ka_na ummatan qa_nital
lilla_hi hanifa_(n), wa lam yaku minal musyrikin(a),
Ayah 121
Yusuf Ali He showed his gratitude for the
favors of Allah Who chose him and guided him to a straight way.
Transliteration Sya_kiral li'an'umih(i), ijtaba_hu wa
hada_hu ila_ sira_tim mustaqim(in).
Ayah 122
Yusuf Ali And We gave him good in this world
and he will be in the Hereafter in the ranks of the righteous.
Transliteration Wa a_taina_hu fid dunya_ hasanah(tan) wa innahu_ fil a_khirati laminas sa_lihin(a).
Ayah 123
Yusuf Ali So We have taught thee the inspired
(message) "Follow the ways of Abraham the true in faith and he joined not
gods with Allah."
Transliteration Summa auhaina_ ilaika an-ittabi'
millata ibra_hima hanifa_(n), wa ma_ ka_na minal musyrikin(a).
Ayah 124
Yusuf Ali The Sabbath was only made (strict) to
those who disagreed (as to its observance); but Allah will judge between them
on the Day of Judgment as to their differences.
Transliteration Innama_ ju'ilas sabtu 'alal
lazina-khtalafu_ fih(i), wa inna rabbaka layahkumu bainahum yaumal qiya_mati
fima_ ka_nu_ fihi yakhtalifu_n(a).
Ayah 125
Yusuf Ali Invite (all) to the way of thy Lord
with wisdom and beautiful preaching; and argue with them in ways that are best
and most gracious: for thy Lord knoweth best who have strayed from His Path and
who receive guidance.
Transliteration Ud'a_ ila_ sabili rabbika bil hikmati
wal mau'izatil hasanati wa ja_dilhum bil lati hiya ahsan(u), inna rabbaka huwa
a'lamu biman dalla 'an sabilihi wa huwa a'lamu bil muhtadin(a).
Ayah 126
Yusuf Ali And if ye do catch them out catch
them out no worse than they catch you out: but if ye show patience that is
indeed the best (course) for those who are patient.
Transliteration Wa in 'a_qabtum fa 'a_qibu_ bi misli
ma_ 'u_qibtum bih(i), wa la'in sabartum lahuwa khairul lis sa_birin(a).
Ayah 127
Yusuf Ali And do thou be patient for thy
patience is but from Allah; nor grieve over them: and distress not thyself
because of their plots.
Transliteration Wa-sbir wa ma_ sabruka illa_ billa_hi
wa la_ tahzan 'alaihim wa la_ taku fi daiqim mimma_ yamkuru_n(a).
Ayah 128
Yusuf Ali For Allah is with those who restrain
themselves and those who do good.
Transliteration Innalla_ha ma'al lazina-ttaqau wal
lazina hum muhsinu_n(a).
Notes
2156 Ummat:
a model, pattern, example for imitation; but the idea that he was an Ummat in
himself, standing alone against his world, should not be lost sight of. See
next note. (16.120)
2157 The
Gospel of Unity has been the comer-stone of spiritual Truth for all time. In
this respect Abraham is the model and fountain-head for the world of western
2158 Cf.
ii. 113. (16.122)
2159 If
Abraham's Way was the right way, the Jews were ready with the taunt, "Why
don't you then observe the Sabbath?" The answer is twofold. (1) The
Sabbath has nothing to do with Abraham. It was instituted with the Law of Moses
because of
2160 Cf.
ii. 113. (16.124)
2161 In
this wonderful passage are laid down principles of religious preaching, which
are good for all time. But where are the Teachers with such qualifications? We
must invite all to the Way of Allah, and expound His Universal Will; we must do
it with wisdom and discretion, meeting people on their own ground and
convincing them with illustrations from their own knowledge and experience,
which may be very narrow, or very wide. Our preaching must be, not dogmatic,
not self-regarding, not offensive, but gentle, considerate, and such as would
attract their attention. Our manner and our arguments should not be
acrimonious, but modelled on the most courteous and the most gracious example,
so that the hearer may say to himself, "This man is not dealing merely with
dialectics; he is not trying to get a rise out of me; he is sincerely
expounding the faith that is in him, and his motive is the love of man and the
love of Allah." (16.125)
2162 It
may be that the Preacher sometimes says to himself, "What is the use of
teaching these people? they have made up their minds, or they are obstinate; or
they are only trying to catch me out," Let him not yield to such a
thought. Who knows how the seed of the Word of Allah may germinate in people's
minds? It is not for man to look for results. Man's inner thoughts are known
best to Allah. (16.125)
2163 In
the context this passage refers to controversies and discussions, but the words
are wide enough to cover all human struggles, disputes, and fights. In
strictest equity you are not entitled to give a worse blow than is given to
you. Lest you should think that such patience only gives an advantage to the
adversary, you are told that the contrary is the case, the advantage is with
the patient, the self-possessed, those who do not lose their temper or forget
their own principles of conduct. (16.126)
2164 In
the previous verse are laid down the principles of conduct in controversy for
all Muslims; 'if you catch them out, you are not entitled to strike a heavier
blow than you received, but it is better to restrain yourself and be patient.'
There patience was recommended. In this verse a command is directly addressed
to the Prophet. 'Do thou be patient.' It is a command: his standard as the
Great Teacher is much higher; and he carried out in his life. His patience and
self-restraint were under circumstances of extraordinary provocation. In his
human wisdom it may sometimes have seemed questionable whether forbearance and
self-restraint might not be human weaknesses; he had to defend his people as
well as himself against the enemy's persecutions. He is told here that he need
not entertain any such fears. Patience (with constancy) in those circumstances
was in accordance with Allah's own command. Nor was he to grieve if they
rejected Allah's Message; the Prophet had done his duty when he boldly and
openly proclaimed it. Nor was his heart to be troubled if they hatched secret
plots against himself and his people, Allah would protect them. (16.127)
2165 And
the Sura ends with the highest consolation which the righteous can receive; the
assurance that Allah is with them. A double qualification is indicated for so
high an honour,-(1) that they should not yield to human passion or anger or
impatience, and (2) that they should go on with constancy doing good all around
them. To attain to the Presence of Allah in the sense of "I am with
you" is the culmination of the righteous man's aspiration. (16.128)
End of Surah An-Nahl