Surah 16. An-Nahl

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Verses [Section]: 1-9[1], 10-21 [2], 22-25 [3], 26-34 [4], 35-40 [5], 41-50 [6], 51-60 [7], 61-65 [8], 66-70 [9], 71-76 [10], 77-83 [11], 84-89 [12], 90-100 [13], 101-110 [14], 111-119 [15], 120-128 [16]

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Quran Text of Verse 10-21هُوَHeالَّذِیْۤ(is) the One Whoاَنْزَلَsends downمِنَfromالسَّمَآءِthe skyمَآءًwaterلَّكُمْfor youمِّنْهُof itشَرَابٌ(is) drinkوَّ مِنْهُand from itشَجَرٌ(grows) vegetationفِیْهِin whichتُسِیْمُوْنَ you pasture your cattle یُنْۢبِتُHe causes to growلَكُمْfor youبِهِwith itالزَّرْعَthe cropsوَ الزَّیْتُوْنَand the olivesوَ النَّخِیْلَand the date-palmsوَ الْاَعْنَابَand the grapesوَ مِنْand ofكُلِّevery kindالثَّمَرٰتِ ؕ(of) fruitsاِنَّIndeedفِیْinذٰلِكَthatلَاٰیَةًsurely (is) a signلِّقَوْمٍfor a peopleیَّتَفَكَّرُوْنَ who reflect وَ سَخَّرَAnd He has subjectedلَكُمُfor youالَّیْلَthe nightوَ النَّهَارَ ۙand the dayوَ الشَّمْسَand the sunوَ الْقَمَرَ ؕand the moonوَ النُّجُوْمُand the starsمُسَخَّرٰتٌۢ(are) subjectedبِاَمْرِهٖ ؕby His commandاِنَّIndeedفِیْinذٰلِكَthatلَاٰیٰتٍsurely (are) signsلِّقَوْمٍfor a peopleیَّعْقِلُوْنَۙwho use reason وَ مَاAnd whateverذَرَاَHe multipliedلَكُمْfor youفِیinالْاَرْضِthe earthمُخْتَلِفًا(of) varyingاَلْوَانُهٗ ؕcolorsاِنَّIndeedفِیْinذٰلِكَthatلَاٰیَةًsurely (is) a signلِّقَوْمٍfor a peopleیَّذَّكَّرُوْنَ who remember وَ هُوَAnd Heالَّذِیْ(is) the One Whoسَخَّرَsubjectedالْبَحْرَthe seaلِتَاْكُلُوْاfor you to eatمِنْهُfrom itلَحْمًاmeatطَرِیًّاfreshوَّ تَسْتَخْرِجُوْاand that you bring forthمِنْهُfrom itحِلْیَةًornamentsتَلْبَسُوْنَهَا ۚ(that) you wear themوَ تَرَیAnd you seeالْفُلْكَthe shipsمَوَاخِرَploughingفِیْهِthrough itوَ لِتَبْتَغُوْاand that you may seekمِنْofفَضْلِهٖHis Bountyوَ لَعَلَّكُمْand that you mayتَشْكُرُوْنَ (be) grateful 16. An-Nahl Page 269وَ اَلْقٰیAnd He has castفِیinالْاَرْضِthe earthرَوَاسِیَfirm mountainsاَنْlestتَمِیْدَit should shakeبِكُمْwith youوَ اَنْهٰرًاand riversوَّ سُبُلًاand roadsلَّعَلَّكُمْso that you mayتَهْتَدُوْنَۙbe guided وَ عَلٰمٰتٍ ؕAnd landmarksوَ بِالنَّجْمِAnd by the starsهُمْtheyیَهْتَدُوْنَ guide themselves اَفَمَنْThen is He Whoیَّخْلُقُcreatesكَمَنْlike one whoلَّا(does) notیَخْلُقُ ؕcreateاَفَلَاThen will you notتَذَكَّرُوْنَ remember وَ اِنْAnd ifتَعُدُّوْاyou should countنِعْمَةَthe Favors of Allahاللّٰهِthe Favors of Allahلَاnotتُحْصُوْهَا ؕyou could enumerate themاِنَّIndeedاللّٰهَAllahلَغَفُوْرٌ(is) Oft-Forgivingرَّحِیْمٌ Most Merciful وَ اللّٰهُAnd Allahیَعْلَمُknowsمَاwhatتُسِرُّوْنَyou concealوَ مَاand whatتُعْلِنُوْنَ you reveal وَ الَّذِیْنَAnd those whomیَدْعُوْنَthey invokeمِنْbesidesدُوْنِbesidesاللّٰهِAllahلَاnotیَخْلُقُوْنَthey createشَیْـًٔاanythingوَّ هُمْbut (are) themselvesیُخْلَقُوْنَؕcreated اَمْوَاتٌ(They are) deadغَیْرُnotاَحْیَآءٍ ۚaliveوَ مَاAnd notیَشْعُرُوْنَ ۙthey perceiveاَیَّانَwhenیُبْعَثُوْنَ۠they will be resurrected

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Translation of Verse 10-21

(16:10) He it is Who sends down water for you from the sky out of which you drink and out of which grow the plants on which you pasture your cattle,

(16:11) and by virtue of which He causes crops and olives and date-palms and grapes and all kinds of fruit to grow for you. Surely in this there is a great Sign for those who reflect.

(16:12) He has subjected for you the night and the day and the sun and the moon and the stars have also been made subservient by His command. Surely there are Signs in this for those who use their reason.

(16:13) And there are also Signs for those who take heed in the numerous things of various colours that He has created for you on earth.

(16:14) And He it is Who has subjected the sea that you may eat fresh fish from it and bring forth ornaments from it that you can wear. And you see ships ploughing their course through it so that you may go forth seeking His Bounty¹¹ and be grateful to Him.

(16:15) And He has placed firm mountains on the earth lest it should move away from you,¹² and has made rivers and tracks¹³ that you may find your way,

(16:16) and He has set other landmarks¹⁴ in the earth. And by the stars too do people find their way.¹⁵

(16:17) Is then the One Who creates like the one who does not create?¹⁶ Will you not, then, take heed?

(16:18) For, were you to count the favours of Allah, you will not be able to count them. Surely Allah is Ever Forgiving, Most Merciful.¹⁷

(16:19) Allah knows all that you conceal and all that you disclose.¹⁸

(16:20) Those whom they call upon beside Allah have created nothing; rather, they themselves were created;

(16:21) they are dead, not living. They do not even know when they will be resurrected.¹⁹

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Commentary

11. The expression ‘seeking the bounty of your Lord’ means earning a living by lawful means.

12. We learn by this that the main advantage of the mountains is to regulate the earth’s rotation and the speed of that rotation. That the main function of the mountains is to keep the earth in a stable position has also been emphasized at other points in the Qur’an. All other advantages are incidental and peripheral. (See Zaghloul R. El-Naggar, The Geological Concept of Mountains in the Holy Qur’an (Herndon, Virginia, 1991) — Ed.)

13. This refers to the natural tracks besides rivers, streams and ravines.

These natural tracks are especially useful in mountainous regions, though this does not detract from their importance in the plains.

14. All parts of the earth have not been created alike. Instead, each region has been distinguished by unique landmarks. Of the numerous benefits of these landmarks, the most important is that they help man to identify his path and destination. Man recognizes the true importance of these landmarks especially in desert regions which are largely devoid of them. As a result, he is always in fear of losing his way. More importantly, man also realizes their significance on sea-bound voyages for landmarks are also not evident here and man is always aware that he can stray. Nonetheless, God has arranged for man’s guidance even in the desert and on the sea. Since time immemorial man has found his way with the help of the stars.

Here also subtle evidence in support of prophethood is put forward, and in the midst of a discourse focused on reinforcing God’s unity and His merciful providence. Reading this verse, one readily realizes that God Who has so meticulously arranged for man’s material needs could not have disregarded man’s moral needs by failing to provide for his guidance. Obviously, the perils and harm involved in losing one’s way in a literal and physical sense bear no connection to losing one’s way morally. And yet we know that God, out of His compassion, is so concerned with man’s material well-being that He has made a variety of arrangements to prevent him from losing his way. He has made tracks into the mountains. He has created landmarks on the plains. He has provided luminous stars in the sky to enable man to know his direction in both deserts and seas. How can we even conceive that a God Who is so compassionate, so deeply concerned with man’s well-being, would have devised no path that would lead man to his salvation? How can we imagine that God would have placed no landmarks to mark out the way leading to man’s success? How can we think that He would have provided for no ‘illuminating lamp’ (siraj munir) to keep that way? always illuminated? ‘

15. Numerous signs in both the universe and man’s own being are mentioned in order to drive home the fact that no matter which direction man might look, he will find everything in the universe corroborating the teaching of the Prophet (peace be on him) that God is one and unique and that He alone ought to be served. There is nothing in the universe which lends support to notions of polytheism or atheism. er In this context reference is made to man’s own creation. One wonders how a drop of fluid was transformed into a moving, talkative and even wrangling being called man. How a variety of animals were created with their hair, skin, blood, milk, flesh and backs — all in accordance with man’s multifarious requirements, including his aesthetic taste. We also see rainfall coming down from the sky. We see how the earth is able to produce every kind of fruit and grain as well as plants that produce fodder. We also notice how the natural phenomena are interrelated, and at the same time, correspond to man’s need.

The constant alternation of day and night, the regulated movements of the moon, the sun, and the stars are all closely linked with the production of food and are conducive to man’s other interests. Likewise, we observe the seas which provide a great deal that satisfies man’s physical and aesthetic requirements. We also find how the vast masses of water have been subjected to a set of laws. Thanks to all this, man is able to boldly steer his way across them from one land to another, voyaging and trading. We also see mountains securely anchored in the earth, raising their heads skyward and realize how immensely useful they are to mankind. Our attention is also drawn to the numerous signs and landmarks all over the universe right from the structure of the earth’s surface to the great heights of the heavens and the usefulness of all this for man.

All these provide incontrovertible evidence of the fact that the entire scheme has been planned by One and the same Being. It is He Who has designed everything in accordance with His grand scheme, and it is He Who has created them according to that design. It is He Who constantly brings new things into being in such a manner that they are not at all discordant with the total scheme of creation. Again, it is He Who operates and regulates this gigantic system.

One indeed has to be utterly stupid or stubborn to believe that all this is the outcome of a mere accident; or to fancy that the different parts and functions of such a well-ordered universe were created by, or are under the control of a variety of gods. –

16. This argument is addressed to polytheists. The polytheists believe — as did the polytheists of Makka and elsewhere — that God alone is ‘the creator of the universe. They also acknowledge that the deities whom: they associate with God have created nothing. This being so, how can those who have no share in creation have the same authority as God in the realm of His own creation? How can those who have not created have the same rights as God against His creatures? How can one be led to believe that the power of Him Who creates is the same as the power of those who have not created? Or that the Creator and the created belong to the same species so much so that the relationship between Creator and created might be that of parent and offspring.

17. Much has been left unsaid with regard to the two statements in the above verse. For the message is too obvious to require any further elaboration. It is enough to point out after enumerating the many bounties of God, that He is Ever-Forgiving and Most-Merciful. This statement underscores the fact that man owes God a profound debt of gratitude in view of all His favors. And yet man is prone to be ungrateful, treacherous, faithless, and rebellious towards his Benefactor. But God is forbearing and compassionate in the extreme. Despite man’s ingratitude God continues to lavish His favors, year after year, on ungrateful individuals, and century after century on nations that are rebellious against Him. There are many who, even though they deny the existence of God, continue to receive God’s favors. There are also those who associate others with the Creator in His attributes, authority and rights. They also thank others than the One True God for the benevolence that He alone shows them. All this notwithstanding, they do not cease to receive God's favors. There are also those who verbally recognize God to be the Creator and the Benefactor, and yet remain rebellious and disobedient to Him. Despite this, they continue to enjoy God’s bounties and favors in full measure.

18. No one should be so stupid as to believe that if such people continue to receive favors despite their denial of God, despite their polytheistic beliefs and practice, or their disobedience of Him, that this is because God is not aware of man’s blasphemous attitude. Nor does this indicate a chaotic state of affairs in God’s realm. God’s bestowal of bounties on all represents God’s forbearance and forgiveness despite the fact that He has full knowledge of not only people’s apparent misdeeds, but also of their hidden misdeeds. In fact, God even knows the intentions which lie hidden in men’s hearts. This is the kind of generosity and magnanimity which befits only the Lord of the universe.

19. The words of this verse make it quite plain that the false gods whose godhead is being denied and refuted here are not angels or jinn or Satan or idols made of wood and stone. Instead, they are human beings who at some stage in the past were consigned to graves. This is so because both angels and devils are alive. Hence the Qur’anic description of them as those ‘who are dead, not living’ does not apply to them. Likewise, the statement that ‘they do not even know when they will be resurrected’ also excludes the images made of wood and stone as objects of worship. Hence, the expression ‘those whom they call upon besides Allah’ inevitably refers to the people of the past — to Prophets, saints, martyrs, righteous men, and all human beings of extraordinary stature whom their devotees call upon for the fulfilment of their needs. It might be claimed by some that gods of this genre were not found in pre-Islamic Arabia.

Such a statement, in our opinion, only betrays unfamiliarity with the Arabia of that time. It is well known that there were Christians and Jews in Arabia who belonged to the tribes of Rabi‘ah, Kalb, Taghlib, Quda‘ah, Kinanah, Harth, Ka‘b and Kindah. It is also well known that they were engrossed in the worship of Prophets, saints and martyrs. Likewise, many of the deities worshipped by the pagan Arabs were in fact human beings who were initially venerated for their goodness. Subsequently, they were turned into deities. There is a report in al-Bukhari on the authority of Ibn ‘Abbas that Wadd, Suwa‘, Yaghuth, Ya‘uq and Nasr were all names of virtuous people who were later verified. (See al-Bukhari, K. al-Tafsir, ‘Tafsir surah Nuh, Bab... Lad Wadd wa la Suwa‘ wa la Yaghuth .. .. - Ed.) Likewise, there is a tradition from ‘A’ishah that both Isaf and Na’ilah were human beings. (Ibn Hisham, al-Sirah, vol. 1, p. 82 ff. — Ed.) Similar reports are also found about al-Lat and al- ‘Uzza. It has even been reported that all these were so dear to God that He spent winter with ai-Lat and summer with al- ‘Uzza. (This tradition is mentioned in the notes of Ibn Hisham, Sirah, vol. 1, p. 226 — Ed.)