Surah An-Nahl 16:61-65 - Quran Translation Commentary

(16:61) And, if Allah were to seize the people for their wrongdoing, He would not have left thereon a single creature.⁸⁷ But, He rather gives them respite until a stated term. Then, when their term arrives, they will not be able to delay for a moment nor hasten up.

(16:62) And they attribute to Allah what they dislike (for themselves); and their tongues ascribe lies that the good is for them.⁸⁸ No doubt that theirs is the Fire, and that they will be left there and forgotten.⁸⁹

(16:63) By Allah, We surely sent to nations before you. But Satan decked out fair to them their deeds. So He is their ally today⁹⁰ and for them is a painful chastisement.

(16:64) And We did not send down to you the Book but that you might make clear to them that in which they differ - and a guide and a (source of) mercy for a people who believe.

(16:65) It is Allah who sends down out of heaven water. Then He quickens the earth thereby after its death.⁹¹ Surely, in that is a sign for a people who listen.⁹²

Commentary

87. The textual word “dabbah” is applicable to every living body that moves or creeps, although originally meant for large animals. (See note 75 above).

The translation as “animal” or as, “insects” would still fit the verse since many animals commit wrongs on others - by which we are not referring to larger animals killing smaller ones for food, following the instinct placed in them. Rather, to wrongs done to their own kind and species.

Abu Salamah says once Abu Hurayrah heard someone say that a transgressor wrongs no one but himself. Abu Hurayrah turned to him and said, “Rather, the transgression of the transgressor can sometimes kill the hawk in its nest” (Ibn Jarir, Zamakhshari, Razi). The report is preserved by Bayhaqi, ‘Abd b. Humayd, Ibn Abi Dunya and others (Shawkani).

So, one might ask, why should animals be punished? The answer is given by Shabbir and others, viz., if, for example, rains are held back because of men’s sins, will not the animals be destroyed in their nests?

88. Mujahid, Qatadah and others have thought that the term “al-husna” of the text alludes to sons. The pagans assigned daughters to Allah and unto themselves sons (Ibn Jarir).

But a more general meaning possible is: the unbelievers think they will have a good life here on this earth, and, if there happens to be a Hereafter, a good life there also. In the like manner of the orchard owner mentioned in Surah al-Kahf who said (verse 35-36),

مَا أَظُنُّ أَنْ تَبِيدَ هَذِهِ أَبَدًا (35) وَمَا أَظُنُّ السَّاعَةَ قَائِمَةً وَلَئِنْ رُدِدْتُ إِلَى رَبِّي لَأَجِدَنَّ خَيْرًا مِنْهَا مُنْقَلَبًا [الكهف : 35 ، 36]

“I do not think that this will ever perish. And I do not think that the Hour will ever strike. If indeed I am brought back to my Lord, then surely, I shall find (for myself) better than this when I return to Him” (Kashshaf [who quotes another example], Ibn Kathir).

Asad adds: “... (this) connects logically with the statement in the next verse that ‘Satan had made their own doings seem goodly to them.’”

89. The translation of the term “mufratun” as “left and forgotten” has the backing of Sa`id b. Jubayr, Mujahid, Qatadah and others. Another connotation of the term is, “to be hastened on (to something).” A hadith says,

أَنَا فَرَطُكُمْ عَلَى الْحَوْضِ

“I shall precede you at the Pond” (Ibn Jarir, Shawkani).

The hadith is in Bukhari and others (Au.).

But, obviously, reconciliation is possible. They will be hastened into the Fire and then forgotten there (Ibn Kathir).

Another possible meaning is, ‘they are being hastened to the Hell-fire, even now, as the days pass by’ (Shabbir).

90. “Today,” that is, now, in this world (Ibn Jarir). Some others have said that the allusion is to the Day of Resurrection, when those who befriended Satan in the world will be taunted by him (Razi, Qurtubi). Alusi writes that the allusion is to the day when Satan decks out fair evil deeds to them and misguides them.

91. Just as He sent down water, which gives life to the earth, Allah (swt) has now sent down the Qur’an as a drink for the thirsty souls (Au.).

92. Mawdudi elucidates: “Man witnesses an instructive spectacle every year. He observes that during the course of each year a time comes when the earth turns altogether barren, becoming bereft of every sign of life and fertility. One does not even see a blade of grass, nor plants nor leaves, nor vines nor flowers, nor even insects. Then suddenly the rainy season sets in. The very first shower causes life to well up from the depths of the earth. Innumerable roots that lay crushed under layer upon layer of earth are suddenly revived, causing the plants which had appeared on the surface a year ago and had then withered away, to make their appearance once again. Likewise, innumerable insects, every trace of which had been destroyed by the heat of summer, make their reappearance. Men observe this spectacle year after year - that life is followed by death and death by life.

“Despite all this, when the Prophet (peace be on him) tells that God will restore people to life after death, they are struck with surprise. This reaction clearly indicates that their observation of the phenomenon of life following death is one akin to the observation of irrational brutes who can hardly make any intelligent sense of what they see.”