Surah An-Nahl 16:26-34 - Quran Translation Commentary

(16:26) Those who went before them did also plot.³⁶ So Allah came to their buildings from the foundations,³⁷ the roof fell down on them from above them³⁸ and the punishment came from a quarter they did not perceive.³⁹

(16:27) Then, on the Day of Judgment He will humiliate them, and ask them, ‘Where are those that you associated with Me, concerning whom you would vehemently dispute?’⁴⁰ Those who were given knowledge⁴¹ will speak out, ‘Assuredly, this day humiliation and the (accompanying) evil is upon the unbelievers.’

(16:28) Those, whose lives the angels took while they were wronging themselves, they offered surrender (saying), ‘We were doing no evil.’⁴² (They were told), ‘Nay, Allah is aware of what you were doing.⁴³

(16:29) Enter then the doors to Jahannum to abide therein forever. Surely, evil is the abode of those who wax proud.’

(16:30) While, (when) the godfearing are asked,⁴⁴ ‘What has your Lord sent down?’ they reply, ‘(All that is) good.’⁴⁵ For those who do good in this world, there will be good. But the abode of the Hereafter is better, and surely, excellent (is the) abode of the godfearing.

(16:31) Eternal gardens that they will enter, underneath which rivers flow. For them therein, whatever they wish. That is how Allah rewards the godfearing.

(16:32) Those whose lives the angels take while they are good (and pure), saying, ‘Peace upon you; enter Paradise for what you were doing.’⁴⁶

(16:33) Are they waiting except that the angels should come to them or your Lord’s command should come?⁴⁷ So did those who went before them. And, Allah wronged them not, but rather, they were wronging their own souls.

(16:34) Therefore, the evil results of what they did struck them, and that hemmed them, which they were mocking.

Commentary

36. That is, past nations also tried similar plots to thwart the entry and growth of truth in the hearts of the people. But Allah failed them and destroyed them by striking at their foundations (Au.).

37. In the Arabic language the idiom, “He came to their buildings from the foundations” refers to a complete destruction (Ibn Jarir).

38. When a roof falls, it falls from above. Why then did Allah say, “and the roof fell down on them from above them?” That is because, Razi and Qurtubi explain, in Arabic they will say, “The roof fell upon us” whether the speakers were under the roof or not when it fell. But if it fell when they were under it, then they will say “the roof fell down on us from above us.”

39. Asad comments: “This is obviously a metaphor (Razi) describing the utter collapse of all endeavors - both individual and social - rooted in godlessness and false pride.”

40. “Shaqqa” of the original denotes (acrimonious: Alusi) argumentation between two individuals or parties (Ibn Jarir).

41. Those are meant who, in the words of Asad, “availed themselves of the knowledge of good and evil, which God offers to mankind through His prophets.”

42. ‘Ikrimah has said that the (immediate) application at the time of revelation was to those who had embraced Islam in Makkah but did not migrate. They were dragged into the battle of Badr, although quite unwilling, and got killed there. Allah revealed about them (16: 28), “Those whose lives the angels took while they were wronging themselves. They offered surrender (saying), ‘We were doing no evil’” (Ibn Jarir, Qurtubi).

43. Asad writes: “Implying that their plea of ignorance is rejected in view of the fact that they were offered God’s guidance through His revealed messages, which they deliberately scorned in their false pride and dismissed out of hand a ‘fable of ancient times.’”

44. Although Razi’s own opinion is that the term “righteous” (ittaqaw of the original) is applicable to every Muslim who bore the Islamic testimony, he reports Qadi as of opinion that the term is applicable only to those who lived by every obligation of Islam, and shunned everything forbidden by it. Only such as those who do that are true believers and to whom the term “muttaqi” is applicable.

45. Ibn Abi Hatim narrates through Suddi, “The Quraysh got together and said, ‘Muhammad has a sweet tongue. When he speaks to someone, the man loses his head. Look for well connected men and send them to stand at every entrance to the town, for a day or two to send back anyone coming in to see him.’ So they stood guard at every entrance. Whenever someone showed up, sent by his tribe to find the truth about Muhammad, the man at the passage would say, ‘I am so and so. Let me tell you what Muhammad is. He is a liar. None but the dregs of the society, fools or slaves have followed him. As for the chieftains, they have distanced themselves away from him.’ So the delegated man would return. Hence Allah said, “When they are asked, ‘What has your Lord sent down?’ they answer, ‘Tales of the ancients.’” However, if the envoy that was sent happened to be someone Allah had decided to guide, and they said to him what they said to everyone, he would say, ‘An evil messenger I would be if, after a day’s travel, I should return without having met the man himself, hear what he has to say, and relay the information to my people.’ So he will enter Makkah, ask a believer if he met one, ‘What does Muhammad say?’ He would be told, ‘(All that is) good...’” (Sayyid).

46. The reference could be to the soul’s entry into Paradise immediately with death - final, bodily entry into it to take place only after the Resurrection and Reckoning (Thanwi).

47. But, writes Thanwi, embracing faith then, at that time, would be of no avail.