النص المفهرس

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Lexical Explanation
The word: me (khaşim) in verse 4 has been derived from: "je (khu-
șumah) and means a quarrelsome person. Al-An'am is the plural of
na'am, which are cattles such as the camel, goat and cow. (Al-Mufradat of
Raghib al-Isfahani)
The word: "; (difun) in verse 5 denotes what provides warmth, that
is, wool which is used to make warm clothings. The word: ' (turihun)
in verse 6 is a derivation from rawah, and: s'2 ys (tasrahun) in the same
verse, from sarah. When the cattle are sent to graze, it is called sarah,
and when they return home, it is called rawah. The expression: 33+
(shiqqil-anfus) in verse 7 means personal hardship.
Commentary
The verses affirm the Oneness of Allah through the great signs of the
creation of the universe. The first such creation pointed to is the creation
of the heavens and the earth. Then comes the creation of human beings
whom Allah Ta'ala has made the ones who are served by the whole uni-
verse. How did man originate? The text says that he was created from
an insignificant drop. What happened then was: ◌ٌفَإِذَا هُوَخَصِيمٌ مُبِين (and soon
he turned into a quarrelsome person expressing himself openly). In other
words, when the elementally weak man was endowed with strength and
speech, he turned into a critic of the Creator Himself disputing His
Being and Attributes publicly.
After human beings, mentioned there was the creation of things
which were made specially for their benefit. Since the first addressees of
the Qur'an were Arabs and their economic life depended on domestic cat-
tle like camels, cows and goats, therefore, these were taken up first:
.(5 - As for the cattle, He created them) وَالْأَنْعَامَ خَلَقَهَا
Then, out of the benefits received by human beings from the cattle,
two were particularly mentioned. (1) , () {J (having warmth for you),
that is, they use wool from them to make clothings which keep them
warm during winters.
(2) The second benefit was mentioned in: S'ku G (and of them you
eat), that is, they can slaughter these animals and eat from their meat;
and, when alive, they procure milk from them which is fine food indeed.
Included here are butter, yogurt, butter-oil and everything else which

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fall under dairy products.
For the rest of benefits derived from them, only one word: ju (mand
fi' : other benefits) was considered sufficient. It signifies that there are
countless benefits tied to the meat, skin, bone and hair of animals. It is
within the framework of this brevity, even ambiguity, that a hint has
been given towards all modern innovations in the processing and use of
food, dress, medicine and domestic articles, innovations which have been
made to date, or will be made right through the Last Day.
After that, identified there is yet another benefit of these cattle -
though, in terms of the contemporary Arab taste of the time - when it
was said that these cattle make things look good for them particularly
when they return home from their grazing grounds in the evening, or
when they are sent out to graze in the mornings. The reason is that
these cattle at that time become silent spokesmen of the strength and
pride of their owners.
Finally, mention has been made of another important benefit which
comes from these animals. They carry heavy loads to far out places,
places which could not be reached 'without putting yourselves into hard-
ship.' Out of the animals, camels and oxen have been particularly har-
nessed into this service of man at a large scale. Even during our day of
trains, trucks and cargo planes, human beings cannot universally claim
to have become free of their need. There are places in the world where
none of our modern means of transportation can work. Consequently,
one is compelled to borrow their services.
Since mention was made of 'an'am' that is, camels and oxen, it was
appropriate that mention be made of quadrupeds which have been creat-
ed exclusively for purposes of draft and ride. One does not benefit by
their milk or meat because, according to religious law, they are the cause
وَالْخَيْلَ وَالْبَغَالَ وَالْحَمِيرَ لِتَرُكُبُوُهَا :of moral diseases, hence prohibited. It was said
, 'And (He created) horses, mules and donkeys so that you may ride on
them (which includes loading as a corollary) and (they were also created
so that) they may look good - 8.' The word: wu; (zinah) used here means
the same favourable quality of life which, as commonly recognized, is the
pleasing possession of these animals by their owners.

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Railroads, Automobiles and Aeroplanes in the Qur'an!
In the last sentence of verse 8, after having mentioned three animals
particularly used for riding, that is, horses, mules and donkeys, what
was said about other kinds of rides appears in the future tense as fol-
lows:
وَيَخُلُقُ مَالاَ تَعْلَمُوْنَ
And He creates [or, will create] what you do not know (yet).
Thus, under this very statement, included there are all newly invent-
ed transport facilities which did not exist in the past, nor was there any
precise idea of what they shall be. For instance, there are railroads, auto-
mobiles and aeroplanes. Apart from these means of transport which
have been invented to date, included here are all other ways and means
which will be invented and used in the future. The reason is that the
creation of all these things is really nothing but the act of the Absolute
Creator. In it, the role of science, whether classical or modern, is no more
than utilizing the God-given intelligence and understanding when han-
dling metallic or other components also created by the same Power, go
through experimentations, find appropriate combinations and construct
working components. Then, it can go and generate energy from the Di-
vinely endowed treasures of air, water, heat etc. No science, classical or
modern, even both combined, can create iron and copper, or lighter
metals, nor can it create wood, nor air, nor water. None of these come
under its power or control. Science does no more than learn the art of
using what has been created by Divine power. All inventions of the
world are simply the detail of this usage. Therefore, with a little delibera-
tion, one is left with no choice but to accept and declare that all our new
inventions (for which we seem to be so fond of congratulating our own
selves!) are invariably the creation of the Absolute Creator.
In view of its importance, let us keep in mind that the text has used
the past tense: 3L (khalaga : He created) while mentioning the creation
of things earlier. However, after the mention of animals commonly used
for riding, the tense used: se (yakhluqu : He will create, or creates) is
that of future. This change clearly indicates that the word so used is for
means of transport and other things which have not yet come into exis-
tence. But, Allah Ta'ala has it in His Knowledge as to what modes of
travel and other things are to be created in times to come. All this was

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said in this small sentence here.
It was also possible that Allah Ta'ala would have mentioned all new
inventions to come into being in the future by name. But, the mention of
words signifying railroads, automobiles and aeroplanes would have
brought no benefit except that it would have left people bewildered in
mental confusion - because the very conceptualization of such things at
that time was not easy, nor were such words in use for such things any-
where so that people could make some sense out of them.
My respected father, Hadrat Maulana Muhammad Yasin dle ala,
said: Our teacher, Hadrat Maulana Muhammad Ya'qub Nanautawi ,
Ju Ul, the great teacher of teachers, used to say: 'The rail (railway, rail-
road) has been mentioned in the Holy Qur'an.' For proof, he quoted this
verse. Cars, though invented, were not common in those days, while the
aeroplanes were not invented yet. Therefore, he found it sufficient to
mention the 'rail.'
Rulings:
1. The Qur'an first mentioned al-an'am, that is, the camel, cow and
goat. Then, out of their benefits, one such benefit was declared to be the
eating of their meat. Then, as separate from it, it was said: Jour, J.Jr,
Jr, (and horses, mules and donkeys). When pointing out to their bene-
fits, definite mention was made of their use for riding, and that they
may look good by having them. But, the eating of their meat has not
been mentioned here. This provides the proof that the meat from horse,
mule and donkey is not Halal. As for the meat from mule and donkey is
concerned, the majority of Fuqaha' (Muslim jurists) agree upon its meat
being Haram - and in a Hadith on the subject, its unlawfulness has been
clearly stated. But, in the case of horse meat, there are two conflicting
narrations of Hadith. One of them puts it as Halal, while the other, as
Haram. Therefore, sayings of the Fuqaha' of the Muslim community be-
came divided on this religious issue. Some declared it to be Halal while
others called it Haram. It was because of these conflicting arguments
that Imam Abu Hanifah, did not call horse meat Haram like the meat of
a donkey or mule, but he did call it Makurh (reprehensible). (Ahkam
al-Qur'an by Al-Jassas).
2. From verse 6 and 8, it appears that beauty and embellishment are

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Surah Al-Nahl : 16 : 9
allowed - though, pride and arrogance are Haram (prohibited). The differ-
ence is that the outcome of beauty and embellishment is that it makes
one happy with himself, or that it shows the blessing of Allah openly.
When this happens, neither does one nurse the idea in his heart that he
is deserving of this blessing, nor does he take others to be low and con-
temptible. Instead, such a person keeps the fact, that all good things of
life given to him are but the gift and blessing of Allah Ta'ala, foremost in
his mind. Contrary to this is pride and arrogance under which one takes
himself to be deserving of this blessing while taking others to be low.
That is Haram (forbidden). (Bayan al-Qur'an)
Verse 9
وَعَلَى اللّهِ قَصُدُ السَّبَيْلِ وَمِنْهَا جَائِرٌ ، وَلَوُ شَآءَ لَهَدُكُمُ اَجُمَعِيْنَ،
And undertaken by Allah is (to show) the right path while
there are some (paths) which swerve; and had He so
willed, He would have led you all to the right path. [9]
Commentary
Presented in the previous verses was a description of the great bless-
ings of Allah Ta'ala as rational proof of His Oneness. This description of
Divine blessings continues later on as well.
In between these two, the present verse (9) has been introduced par-
enthetically for the purpose of warning that Allah Ta'ala, pursuant to
His standing promise, has taken it upon Himself that He makes the
straight path which takes its follower to Allah Ta'ala clear and explicit.
Therefore, the objective of the presentation of Divine blessings is to dem-
onstrate proofs of the Being and Oneness of Allah Ta'ala.
But, counter to this, people have preferred to go by other crooked
ways. It is unfortunate that, despite having clear signs and open proofs,
they do not benefit by them. Instead, go on straying endlessly.
After that it was said that Allah Ta'ala, if He had so willed, would
have made all of them to (compulsively) be on the right path. Had He
done so, it was within His power. But, wisdom and expedient considera-
tions required that there be no compulsion. Let the two paths be before
everyone. Whoever elects to take whichever path should be free to take

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it. Everyone goes his or her way. The Straight Path (al-Şirat
al-Mustaqim) will take people to Allah Ta'ala and Jannah (Paradise). As
for other crooked ways, they will take people to Jahannam (Hell).
Human beings have been given the power to choose whichever path they
wish to take.
Verses 10 - 16
هُوَ الَّذِىِّ أَنْزَلَ مِنَ السَّمَآءِ مَآءٍ لَّكُمُ مِنْهُ شَرَابٌ وَّمِنْهُ شَجَرٌ فِيْهِ
تُسِيُمُونَ ﴿١٠) يُنْبِّتُ لَكُمُ بِهِ الزَّرْعَ وَالزَّيْتُوُنَ وَالنَّخِيُلَ وَالْأَعْنَابَ
وَمِنُ كُلِّ الثَّمَرْتِ ﴿ إِنَّ فِىُ ذُلِكَ لَأَيَةً لِّقَوُمِ يَتَفَكَّرُونَ ﴿١١﴾
وَسَخََّلَكُمُ الَّيْلَ وَالنَّهَارَ " وَالشَّمُسَ وَالْقَمَرَ* وَالنُّجُوُمُ مُسَخَّرْتٌ)
بِأَمْرِهِ ﴿ إِنَّ فِىُ ذُلِكَ لَأَيْتٍ لِّقَوْمٍ يَّعْقِلُونَ ﴿٢﴾ وَمَاذَرَالَكُمُ فِى
الْأَرْضِ مُخْتَلِفًا الْوَانُهُ ، إِنَّ فِىُ ذُلِكَ لَآيَةً لِّقَوْمٍ يَّذَّكَّرُونَ ﴿١٣﴾
وَهُوَالَّذِىُ سَخَّرَ الْبَحْرَ لِتَأْكُلُوا مِنْهُ لَحُمًا طَرِيًّا وَتَسْتَخْرِجُوا مِنْهُ حِلْيَةً
تَلْبَسُوْنَهَاء وَتَرَى الْفُلْكَ مَوَاخِرَ فِيْهِ وَلِتَبْتَغُوا مِنْ فَضْلِهِ وَلَعَلَّكُمُ
تَشْكُرُوُنَ ﴿١٤﴾ وَأَلْقَى فِى الْأَرْضِ رَوَاسِىَ أَنْ تَمِيْدَبِكُمُ وَأَنْهُرًا
وَّسُبُلاً لَّعَلَّكُمْ تَهْتَدُوُنَ ﴿١٥﴾ وَعَلَمْتٍ* وَبِالنَّجُمِ هُمُ يَهْتَدُونَ ﴿١٦﴾
He is the One who sent down water from the heavens
from which you have your drink and from which (you
grow) plants, on which you pasture cattle. [10] He causes
thereof to grow for you the crops, and olives, and
date-palms, and grape-vines, and of all the fruits. Sure-
ly, in that, there is a sign for a people who ponder. [11]
And He has subjugated for you the day and the night
and the sun and the moon. And the stars (too) are sub-
servient by His command. Surely, in that, there are
signs for a people who understand. [12]
And (He subjugated) for you whatever He created on the
earth having varied colours. Surely, in that, there is a
sign for a people who accept advice. [13]

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And He is the One who has subjugated the sea so that
you may eat fresh meat therefrom, and may take out
from it ornaments you wear, and you see the boats cleav-
ing through it, and so that you may seek of His bounty
and that you may be grateful. [14]
And He placed mountains on the earth, lest it should
shake with you, and rivers and tracks, so that you may
find the right way. [15] And (He created) signs. And
through stars they find the right path. [16]
Commentary
The word: شَجَر (shajar) in verse 10:َمِنَّهُ شَجَرٌ فِيْهِ تُسِيمُون (from which [you
grow] plants, on which you pasture cattle) is mostly applied to a tree
which stands on a trunk. Sometimes, it is also applied, in an absolute
sense, to everything which grows on land. Included therein are grass on
stems or tendrils. This is the sense meant in this verse, because the pas-
turing of cattle has been mentioned immediately after which is mostly re-
lated to grass.
The last word: S'Aus (tusimun) is a derivation from isamah which
means to leave cattle to graze freely in a pasture.
It will be noticed that all verses cited above point out to Divine bless-
ings and mention the creation of the universe with unprecedented wis-
dom. In them, those who ponder find significant indicators and proofs
which lead them to perceive the truth of Tauhid, the truth that Allah
Ta'ala is One. Therefore, while these blessings are being mentioned,
they are tied up with a notice to pay attention, think, understand and ac-
cept advice. Consequently, at the end of verse 11, it was said: KY 201
(Indeed, in that, there is a sign for a people who ponder). The
reason is that the linkage of pastures, crops, trees and their flowers and
fruits with the creativity and wisdom of Allah Ta'ala needs some reflec-
tion. If one ponders over a grain or pit, he will come to realize that simp-
ly putting it inside the land and watering it cannot automatically cause
it to grow into a huge big tree with flowers of many colours opening up
all over it. No tiller or farmer or land owner has made this happen. Their
role in this process is nil. All this is linked with and tied to the creativity
and wisdom of the Absolute Master.
After that, when came the description of the night and day, the sun,

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the moon and the stars which have been made subservient by His com-
إِنَّ فِىُ ذَلِكَ لَأَيْتٍ لِّقَوْم :12 mand, it was said in the concluding sentence of verse
s'fax (Indeed, in that, there are signs for a people who understand).
Given here is the hint that these things are of course subservient to the
command of Allah, an open fact which does not need a lot of thinking.
Anyone having some reason in him would understand, because there
was obviously some human input in the growth of vegetation and trees,
but, in this case, there is none.
Before we move to the next verse, let us clarify the first sentence of
verse 12: ◌َسَخَّرَلَكُمُ الَُّلَ وَالنَّهَار (And He has subjugated for you the day and the
night). Here, 'subjugating the day and the night' means that Allah made
them subservient to His command in order that they can serve man, pur-
suant to which the night brings comfort to him and the day smooths out
the avenues of his work. 'Subjugating them' never means that the day
and the night start alternating under human command.
Then, in verse 13, after mentioning all other varied produce of the
land, it was said: ◌َإِنَّ فِيُ ذِلِكَ لَايَةً لِقَوْم يَّذَّكَّرُون (Surely, in that, there is a sign for
a people who accept advice). The sense is that no deep thinking is
needed here as well - because, the proof has been furnished openly. But,
the condition is that one must look at it carefully and learn his lesson.
Otherwise, one who has no sense or concern and who just pays no
attention could hardly hope to benefit from it.
After the description of things created in the heavens and the earth,
and the benefits human beings derive from them, the text now turns to
the high seas wherein Divine wisdom has placed many more benefits for
them. Verse 14 which begins with the words: هُوَالَّذِىُ سَخَّرَ الْبَحُرَ لِتَأْكُلُوا (And He
is the One who has subjugated the sea so that you may eat) which points
out to the excellent arrangement whereby they get their supply of sea
food, fresh white meat from the fish.
By calling the fish, fresh meat, in the sentence which follows immedi-
ately, that is:لِتَّأكُلُوا مِنُهُ لَحُمًا طَرِيًّا (so that you may eat fresh meat therefrom -
14), a hint has also been placed within the statement that it is free of
any condition of slaughtering necessary with other animals. That is, as
if, meat made ready, without having to do so. This was the first benefit.
The second benefit is indentified in the sentence appearing immedi-

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ately next: وَتَسْتَخرجُوا مِنْهُ حِلْيَةً تَلْبَسُونَهَا (and may take out from it ornaments
you wear - 14), that is, divers would dive in it and take out what the text
calls: 4 (hilyah: translated as ornaments). The literal meaning of hil-
yah' is zinah, that which beautifies, embellishes, adorns or ornaments.
Thus, the reference here is to pearls and precious coral stones which are
taken out of the sea. Women wear it as necklaces or earrings. Though
these ornaments are worn by women, yet the Holy Qur'an has used the
word in the masculine gender: 4 1 (talbasunaha), that is, 'you wear.'
What has been hinted here is that the wearing of ornaments by women
is, in reality, in the interest of men. That woman looks good is, in reality,
the right of man. He can even compel his wife to wear dress and orna-
ments which look good on her. Other than that, men too can use precious
stones on their rings.
وَتَرَى الْفُلْكَ مَواخِرَ فِيُّهِ وَلِتَبْتَغُوا مِنْ فَضُلِه:The third benefit of the sea appears in
(And you see the boats cleaving through it and so that you may seek His
bounty - 14). The word: Jul (fulk) means boat, and: fs (mawakhir) is
the plural of 6-4 : makhirah. Makhr () means to cleave or plough
through the water. The reference is to boats and ships which traverse
the sea cleaving through the waves of the waters.
The sense of the verse (14) is that Allah Ta'ala has made the sea one
of the means of reaching distant countries. Thus, He has made it easy
for human beings to travel by sea and bring in or send out their commer-
cial goods. The text also declares it to be an excellent means of seeking
the bounty of Allah, that is, their rizq or sustenance - because, trading
through the sea routes is most economical and beneficial.
In Verse 16, it was said: ◌ُوَأَلُفِى فِى الْأَرُضِ رَوَاسِيَ أَنُ تَمِيُدَبِكُم (And He placed
mountains on the earth, lest it should shake with you). The word:
(rawasiya) is the plural of 4f (rasiyah) which denotes a huge mountain.
The word: 3 (tamida) is a derivation from the verbal noun: " (mayd)
which means to shake or swing or sway from side to side (due to loss of
balance).
The sense of the verse is that Allah Ta'ala has not made the sphere
of the Earth from components which are not solid and balanced, there-
fore, it is heavier on one side and lighter on some other. Its necessary
outcome was that the Earth was to be taken as stationary, as commonly

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Surah Al-Nahl : 16 : 17 - 23
held by early thinkers; or, taken to be orbitally moving, as determined
by some early and most modern scientists. Under both these views, this
phenomenon would have caused terristerial turbulence which is iden-
tified as shaking, swinging or swaying from side to side. To stop this tur-
bulence and to provide a balance for the terristerial composition, Allah
Ta'ala placed on the Earth the weight of mountains so that it would not
shake. As for its orbital movement like all planets which is the common-
ly held view from Pythagorus to modern scientists made more explicit
through contemporary experiments, it is something which the Holy
Qur'an neither affirms nor rejects. In fact, this possible turbulence which
has been stopped through the use of mountains should be more condu-
cive to this orbital movement which is credited to the Earth like other
planets. Allah knows best.
In the last verse (16), it was said :َوَعَلَمْتٍ وَبَالنَّجُمْ هُمْ يَهُتَدُون 'And (He creat-
ed) signs. And through stars they find the right path.' Since trade-orient-
ed travel was mentioned above, it was considered appropriate that con-
veniences which Allah Ta'ala has provided in the heavens and the earth
designed to help travellers cover distances and reach destinations be
mentioned alongside. Therefore, it was said: che, (wa 'alamat), that is,
'We have set up many signs in the form of mountains, rivers, trees,
homes and things like that in order to help people find their way on the
earth.' It is obvious that, had the earth been flat, there was no way man
would stray around in his effort to reach his destination.
As for the last statement in the verse: ◌َوَبالنَّجُمْ هُمْ يَهُتَدُون that is, the way
travellers know their bearing through territorial signs, quite similarly,
they also find out their orientation through stars as well. The modality
of the address here seems to hint that the initial purpose of the creation
of the stars is, for that matter, something else - however, alongwith it,
their additional benefit is that they help in the charting of one's course
when travelling.
Verses 17 - 23
أَفَمَنْ يَّخُلُقُ كَمَنُ لأَ يَخُلُقُ، أَفَلاَ تَذَكَّرُونَ ﴿١٧﴾ وَإِنُ تَعُدُّوا نِعُمَةَ اللَّهِ
لاَ تُحُصُوُهَا﴿ إِنَّ اللَّهَ لَغَفُورٌ رَّحِيمٌ ﴿١٨﴾ وَاللهُ يَعْلَمُ مَاتُسِرُّوُنَ وَمَا

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Surah Al-Nahl : 16 : 17 - 23
تُعُلِنُونَ ﴿١٦﴾ وَالَّذِيْنَ يَدْعُوْنَ مِنُ دُونِ اللَّهِ لاَ يَخُلُقُوْنَ شَيْئًاوَّهُمُ
يُخْلَقُونَ ﴿.(٣) آَمُوَاتٌ غَيْرُ أَحْيَاءٍ وَمَا يَشْعُرُوُنَ ا أَيَّانَ يُبْعَثُونَ (﴾﴾
إِلَهُكُمُ إِلَهٌ وَّاحِدٌ فَالَّذِيْنَ لاَيُؤُمِنُوُنَ بِالْآخِرَةِ قُلُوبُهُمُ مُّنْكِرَةٌ وَّهُمُ
مُسْتَكُبِرُونَ ﴿٢٢﴾ لاَ حَرَمَ آَنَّ اللهَ يَعْلَمُ مَايُسِرُّوُنَ وَمَا يُعْلِنُونَ ﴿ إِنَّه"
لاَيُحِبُّ الْمُسْتَكْبِرِيْنَ ﴿٢٢)
Then, is He who creates (everything) equal to one who
does not? Would you still pay no heed? [17]
And if you count the bounties of Allah, you cannot count
them all. Surely, Allah is Most-Forgiving, Very-Merciful.
[18] And Allah knows what you conceal and what you re-
veal. [19]
And those whom they invoke beside Allah do not create
anything, rather they are themselves created [20] - dead,
having no life. And they do not know when they shall be
raised again. [21] Your God is One God. So, those who do
not believe in the Hereafter, their hearts are defiant and
they are arrogant. [22] Invariably, Allah knows what
they conceal and what they reveal. Surely, He does not
like the arrogant. [23]
Commentary
Verses appearing immediately earlier described the many blessings
of Allah Ta'ala in details, proved that He alone is their Creator and es-
tablished that He is unique in this matter. Now, in the present verses,
there comes an admonition against the failure of people to recognize that
there is a fact behind the statement describing all these blessings - and
that is Tauhid, the Oneness of Allah Ta'ala, except whom there is none
worthy of worship. Therefore, it was said: When it stands proved that
Allah alone made the heavens and the earth, made the mountains and
rivers, vegetation and animals, trees and plants with their fruits and
flowers, how can that most sacred Being that is the Creator of all these
things become, for no reason, like idols and icons which cannot create
anything? Why would you not understand something so elementary?

345
Surah Al-Nahl : 16 : 24 - 29
Verses 24 - 29
وَإِذَا قِيلَ لَهُمُ مَّاذَا أَنْزَلَ رَبُّكُمْ " قَالُوًّا أَسَاطِيْرُ الْآَوَّلِيْنَ ﴿٢) لِيَحْمِلُوّا
أَوْزَارَهُمْ كَامِلَةً يَّوْمَ الْقِيْمَةِ ( وَمِنْ أَوْزَارِ الَّذِيْنَ يُضِلَّوْنَهُمُ بِغَيْرِ عِلْمٍ*
اَلاَسَآءَ مَا يَزِرُونَ ﴿٢﴾ قَدْ مَكَرَ الَّذِيْنَ مِنْ قَبِّهِمْ فَتَى اللهُ بُنْيَانَهُمْ مِّنَ
الْقَوَاعِدِ فَخَرَّ عَلَيْهِمُ السَّقُفُ مِنْ فَوْقِهِمُ وَأَتْهُمُ الْعَذَابُ مِنْ حَيْثُ
لاَيَشُعُرُونَ ﴿٢٦﴾ ◌ُمَّ يَوْمَ الْقِيْمَةِ يُخُزِيُهِمُ وَيَقُوُلُ أَيْنَ شُرَكَآءِىَ الَّذِيْنَ
كُنْتُمُ تُشَآَقُّوُنَ فِيُهِمُ﴿ قَالَ الَّذِيْنَ أُوتُوا الْعِلُمَ إِنَّ الْخِزُىَ الْيَوْمَ
وَالسُّوَّءَ عَلَى الْكُفِرِينَ (١)﴾ الَّذِيْنَ تَتَوَّقْهُمُ الْمَلْئِكَةُ ظَالِمِىِّ انْفُسِهُمْ
ص، فَالْقَوْا السَّلَمَ مَا كُنَّا نَعُمَلُ مِنُ سُؤَّءٍ، بَلَىّ إِنَّ اللّهَ عَلِيمٌ بِمَا كُنْتُمُ
تَعُمَلُونَ ﴿٢﴾ فَادْخُلُوَّا أَبُوَابَ جَهَنَّمَ خْلِدِيْنَ فِيْهَاء فَلَبِئُسَ مَثُوَى
الْمُتَكَبّرِينَ ﴿٢٩﴾
And when it is said to them, "What has your Lord sent
down?" They say, "It is nothing but the tales of the an-
cient." [24] Hence, they shall carry their burdens in full
on the day of Judgment, and some of the burdens of
those whom they mislead without knowledge. Remem-
ber, evil is the burden they carry. [25]
Those before them did make plots. Then (the command
of) Allah came upon their buildings (uprooting them)
from the foundations. So roofs fell down upon them
from above, and the punishment came to them from
where they would not perceive. [26] Then, on the Day of
Judgment, He will put them to disgrace and will say,
"Where are My partners for whom you used to quarrel?"
Those endowed with knowledge will say, "Today, the
disgrace and the ill fate are upon the disbelievers - [27]
the ones to whom the angels brought death while they
were (still) unjust to themselves." Then, they will take to
submission, (yet will say), "We used to do nothing
wrong." (They will be answered) Why not? Allah knows
what you used to do. [28] Hence, enter the gates of
Jahannam to live there for ever. And evil is the abode of
the arrogant. [29]

346
Surah Al-Nahl : 16 : 24 - 29
Commentary
It will be recalled that, after describing the blessings of Allah and
proving that He was unique in the creation of the universe, the text
made a pointed reference to how the polytheists chose to stick to their
own ways of error. In the present verses, the text describes how they, not
content with their own straying, tried that others should also go astray
like them. The punishment they would get for doing that has also been
stated here. Earlier to that (24), there is a question about the Qur'an, and
the addressees of the question, at this place, are the polytheists. It is
their haughty and ignorant answer which has been mentioned here
alongwith a warning of consequences for this attitude. Then, after five
verses (30), the same question has been addressed to believers who fear
Allah which is followed by their answer, and where a promise of reward
for it has been mentioned.
The Holy Qur'an does not explicity say as to who asked the question.
Therefore, commentators have expressed different views in this matter.
Some say that the question was asked by disbelievers. Others say that it
was asked by Muslims. Still others take one question to have been asked
by the polytheists while the other by Muslims. But, the Holy Qur'an has
kept it ambiguous. This is to indicate that there is no need to argue as to
where the question came from. What has to be seen is the answer and,
more importantly, its ultimate consequence - which, the Qur'an has it-
self chosen to describe.
The essence of the answer given by the polytheists is that they simp-
ly refused to acknowledge that there was any word of Allah really
revealed from Him. In fact, they dismissed the Qur'an as nothing but
tales of people from early ages. Thereupon, the Qur'an admonished those
unjust people for disinforming people about the Qur'an by telling them
that it was nothing but the tales of the ancient whereby they make oth-
ers too go astray like them. As for the consequences, these they shall
have to face. It means that the total curse of their sins has to fall on
them anyway on the Day of Judgment, but part of the curse of the evil
consequences of their role in misguiding others will also fall on them.
Then it was said that the burden of sins which these people are piling up
on their shoulders is a terribly evil burden.

347
Surah Al-Nahl : 16 : 35 - 40
Verses 30 - 34
وَقَيْلَ لِلَّذِيْنَ اتَّقَوْا مَاذَا أَنْزَلَ رَبُّكُمُ ، قَالُوا خَيْرًا ﴿ لِلَّذِيْنَ آَحُسَنُوا فِىُ
هذِهِ الدُّنْيَا حَسَنَةٌ ، وَلَدَارُ الْآخِرَةِ خَيْرٌ وَلَنِعُمَ دَارُ الْمُتَّقِينَ ﴿٢﴾ جُنْتُ
عَدُن يَّدُخُلُوْنَهَا تَحُرِىُ مِنْ تَحُتِهَا الْآَنُهُرُ لَهُمُ فِيُهَا مَايَشَاءُ وُنَ ـ
كَذَلِكَ يَحْزِى اللهُ الْمُنَّقِينَ ﴿٢﴾ الَّذِيْنَ تَتَوَقُّهُمُ الْمَلَئِكَةُ طِيْنَ ٧
يَقُولُونَ سَلْمٌ عَلَيْكُمُ " ادْخُلُوا الْجَنَّةَ بِمَا كُنْتُمُ تَعُمَلُونَ ﴿٢﴾ هَلُ
يَنْظُرُونَ إِلَّ أَنْ تَأْتِيَهُمُ الْمَلِئِكَةُ أَوْ يَأْتِىَ آَمُرُ رَبِّكَ كَذَلِكَ فَعَلَ الَّذِيْنَ
مِنْ قَبْلِهِمُ﴿ وَمَا ظَلَمَهُمُ اللّهُ وَلَكِنْ كَانُوَّا أَنْفُسَهُمْ يَظْلِمُونَ ﴿٣٣﴾
فَصَابَهُمُ سَيَِّاتُ مَا عَمِلُوا وَحَاقَ بِهِمُ مَّا كَانُوا بِهِ يَسْتَهُزِءُوُنَ ﴿٢﴾
And it is said to the God-fearing, "What has your Lord re-
vealed?" They say, "The best." Those who do good in this
world, there is good for them. And, indeed, the abode of
the Hereafter is much better. And excellent is the abode
of the God-fearing - [30] the eternal gardens they enter,
with rivers flowing beneath them. For them there is
what they desire. That is how Allah rewards the
God-fearing - [31] the ones to whom angels bring death
while they were pure (in beliefs and deeds). They (an-
gels) say, "Peace on you! Enter Paradise for the deeds
you have been doing." [32]
They are waiting for nothing but that the angels come to
them, or comes the command of your Lord. Similarly
acted those who were before them. And Allah did not
wrong them, rather they were doing wrong to them-
selves. [33] So, the evil of what they did overtook them,
and they were encircled by the very thing they used to
mock at. [34]
Verses 35 - 40
وَقَالَ الَّذِيْنَ أَشْرَكُوا لَوُشَآءَ اللّهُ مَا عَبَدْنَا مِنْ دُوْنِهِ مِنْ شَىْءٍ نَّحُنُ
وَلاَّ أَبَآؤُنَا وَلاَ حَرَّمْنَا مِنْ دُوُنِهِ مِنْ شَىْءٍ ﴿ كَذْلِكَ فَعَلَ الَّذِيْنَ مِنْ

348
Surah Al-Nahl : 16 : 35 - 40
قَبْلِهِمُ، فَهَلُ عَلَى الرُّسُلِ إِلاَّ الْبَلِغُ الْمُبِيُنُ ﴿٣٠﴾ وَلَقَدُ بَعَثْنَا فِىُ كُلِّ
أُمَّةٍ رَّسُوْلاً أَنِ اعْبُدُوا اللهَ وَاجْتَنِبُوا الطَّاغُوتَ : فَمِنُهُمُ مَّنَ هَدَى
اللهُ وَمِنْهُمُ مَّنْ حَقَّتُ عَلَيْهِ الضََّةُ، فَسِيْرُواْ فِى الْأَرْضِ فَانْظُرُوْ
كَيِفَ كَانَ عَاقِبَةُ الْمُكَذِّبِينَ ﴿٢٦﴾ إِنْ تَحُرِصُ عَلَى هُدْهُمْ فَإِنَّ اللهَ
لاَيَهُدِىُ مَنْ يُضِلُّ وَمَا لَهُمُ مِنْ نُصِرِينَ ﴿٢﴾ وَأَقُسَمُوا بِاللّهِ جَهُدَ
أَيْمَانِهِمٌ لاَيَبْعَثُ اللّهُ مَنْ يَّمُوْتُ ، بَلَى وَعُدًّا عَلَيْهِ حَقًّا وَلَكِنَّ اكُثَرَ
النَّاسِ لاَيَعْلَمُونَ ﴿ٌ﴾ ◌ِيُبِّنَ لَهُمُ الَّذِىُ يَخْتَلِفُونَ فِيْهِ وَلِيَعْلَمَ الَّذِيْنَ
كَفَرُوا أَنَّهُمْ كَانُوا كَذِينَ ﴿٢٩﴾ ◌ِنَّمَا قَوْلْنَا لِشَىْءٍ إِذَا آَرَدُنْهُ أَنْ تَّقُوُلَ
لَهُ كُنْ فَيَكُوُنُ ﴿٤﴾
And the polytheists said, "If Allah had so willed, we
would have not worshipped anything other than Him -
neither we nor our forefathers - nor would we have
made anything unlawful without (command from) Him."
Similarly acted those who were before them. Therefore,
the messengers are responsible for nothing but to con-
vey the message clearly. [35]
And We did raise a messenger among every people, with
the message, "Worship Allah and stay away from the Re-
bel." Then, there were some among them whom Allah
guided, and there were others on whom deviation (from
the right path) was established. So, travel on earth and
see how was the fate of those who belied (the prophets).
[36]
If you are keen on their guidance, then, (remember that)
Allah does not lead to the right path the ones whom He
lets go astray, and for them there are no helpers. [37]
And they swore by Allah, taking great pains in their
oaths: "Allah shall not resurrect those who die." Why
not? It is a promise on His part which is due to come
true, but most of the people do not know. [38] - so that He
discloses for them what they have been disputing about,
and so that those who disbelieve may know that they
were liars. [39] Our only word for a thing when We in-
tend it is that We say to it, "Be," and it comes to be. [40]

349
Surah Al-Nahl : 16 : 35 - 40
Commentary
The first doubt expressed by these disbelievers was: If Allah does not
like our Kufr and Shirk and other unlawful deeds, why would He not
stop us from doing so by force?
The absurdity of this doubt was all too evident. Therefore, instead of
answering it, just saying words of comfort for the Holy Prophet
was
considered sufficient, so that he does not feel sad about such senseless
questions. The reason why their doubt was absurd is also obvious. Allah
Ta'ala has set up the system of this world on the basic arrangement that
human beings have not been kept under compulsion totally. A kind of
power to choose was given to them. If they use this choice in obedience to
Allah, they have their reward for it; and if they use it to disobey Him,
then, there stands His promise of punishment. That there will be a day
of Judgment when the dead shall be resurrected and called to account
for their deeds are the consequential outcome of this early warning. If
Allah Ta'ala had decided that He would force everyone to obey Him, who
then would have dared to remain outside the fold of obedience to Him?
But, His wisdom so required that such compulsion was not appropriate.
Therefore, choice was given to human beings. Now, if the disbelievers
were to say - had Allah disliked our ways, why would He not stop us by
force? - it is an absurd and hostile question.
Has a Rasul of Allah appeared in India and Pakistan too?
From verse 36 in the present Surah : ◌ًوَلَقَدُ بَعَثْنَا فِى كُلّ أُمَّةٍ رَّسُولا (And We did
raise a messenger among every people), as well as from verse 24 of Surah
Fatir : ◌ٌوَانُ مِّنْ أُمَّةٍ إِلاَّ خَلاَ فِيْهَا نَذِير (And there is no group of people among whom
there has not been a warner - 35:24), it outwardly appears that messen-
gers may have also been sent to areas now known as India and Pakistan
- whether residents of the area, or located in another country whose de-
puties or emissaries had reached there. Then, there is the verse of Surah
Al-Qasas: ◌ِلِتُنُذِرَ قَوْمًا مَّا أَتْهُمُ مِّنُ نَّذِيُر (so that you may warn a people unto whom
came no warner - 28:46). The sense released by the verse is that no war-
ner had come before him to the people unto whom the Holy Prophet
was sent. This can be answered by saying that this obviously refers to
the people of Arabia who became the first addressees of the prophetic
mission of Sayyidna Muhammad al-Mustafa 3 - the fact being that no
prophet since Sayyidna Ismail Meal had appeared among them. There-

350
Surah Al-Nahl : 16 : 41 - 42
fore, the title given to these people in the Holy Qur'an was __ :
"Ummiyyin" (the unlettered ones). This does not necessarily imply that
no prophet came before him in the rest of the world as well. Allah knows
best.
Verses 41 - 42
وَالَّذِيْنَ هَاجَرُوا فِى اللّهِ مِنْ بَعُدِ مَا ظُلِمُوا لَنُبَوِّثَنَّهُمُ فِى الدُّنْيَا
حَسَنَةً ، وَلاَجُرُ الأخِرَةِ اكْبَرُ: لَوْ كَانُوا يَعْلَمُوُنَ ﴿٤١) الَّذِيْنَ صَبَرُوْا
وَعَلَى رَبِّهِمُ يَتَوَ كَّلُوُنَ ﴿٤٢﴾
And those who have migrated for the sake of Allah after
they were oppressed, We shall give them a good place in
the world and, of course, the reward of the Hereafter is
much greater, if they only knew! [41] - those who kept pa-
tient and who place trust in their Lord. [42]
Commentary
The verb: '' ú (hajaru) is a derivation from hijrat (pausal : hijrah)
which literally means to leave one's homeland. The leaving of one's home-
land done for the sake of Allah is an act of great obedience and worship
in Islam. The Holy Prophet said: 'الهجُرَةُ تَهُدِمُ مَا كَانَ قَبْلَهَا ('Hijrah demol-
ishes all sins that were before it').
This Hijrah is Fard (obligatory) and Wajib (necessary) under some
situations while it is recommended as desirable and better (Mustahabb)
under some others. Related injunctions have appeared in details under
comments on verse 97 of Surah An-Nisa' :ًأَلَمُ تَكُنُ اَرُضُ اللَّهِ وَاسِعَة (Was not the
earth of Allah wide enough that you might have sought refuge in it? -
3:97) [Ma'ariful-Qur'an, Volume II] Mentioned here at this place are particu-
lar promises which Allah Ta'ala has made to Muhajirin, those who do
Hijrah, that is, leave their homeland for His sake.
How does Hijrah bring Better Life in the Present World?
In the verses cited above, two great promises have been made to Mu-
hajirin subject to some conditions: (1) To give them a good place right
here in this world, and (2) To bless them with the greater reward of the
Hereafter which is limitless. The expression: 'a good place in the world'

351
Surah Al-Nahl : 16 : 41 - 42
is highly comprehensive. It includes a good residence for the Muhajir
(one who does Hijrah) as well as neighbours who are good. It also in-
cludes extended means of living, supremacy over hostile enemies, recog-
nition and fair name among people, and honour which continues through
the family, and progeny. (Qurtubi)
The background of the revelation of the verse is basically the first Hij-
rah which the noble Companions made to Ethiopea. Then, the probabil-
ity that it may include the Hijrah to Ethiopea as well as the Hijrah to
al-Madinah al-Munawwarah which came after that. Mentioned here in
this verse are the same Muhajirin to Ethiopea, or the Muhajirin to
Madinah. Therefore, some scholars have said that this promise was for
these blessed Sahabah only, that is, those who had made their Hijrah to
Ethiopea, or those who had later done it to Madinah. As for the promise
of Allah, it stood already fulfilled within the present world, something
witnessed openly. Everyone saw how Madinah was made for them the
real good place to live. Instead of hostile neighbours, they lived among
those who were sympathetic, sharing and sacrificing. Enemies were con-
quered and subdued. Within a short period of time since their Hijrah,
doors of ample sustenance were thrown open for them. The poor and
needy of yester years became wealthy citizens of the day. Many coun-
tries of the world came under their sway. Such were their achiements in
moral greatness and beauty of conduct that they remain receiving words
of praise from friends and foes alike even to this day. Allah Ta'ala
blessed them with great honour, and their generations as well. These
were things that were to take place in this world, which they did. Now,
the promise of the Hereafter shall also be fulfilled. But, says Abu Hayy-
an in his Tafsir Al-Bahr Al-Muhit:
وَالَّذِيْنَ هَاجَرُواْ عَامٌّ فِى الْمُهَاجِرِيُنَ كَائِنًا مَّا كَانُوا فَيَشُمَلُ أَوَّلَهُمُ وَآخِرَهُمْ
The expression: الَذِّينَ هَاجَرُوا (And those who migrated) is general
and inclusive of all those who leave their homeland whatever
their country or time. Therefore, this includes all Muhajirin,
from the very first ones down to the last among them who do
their Hijrah for the sake of Allah right upto the Last Day, the
day of Al-Qiyamah. (v. 5, p. 492)
This is also as required by the general exegetic rule under which a
commentator relies on the general sense of the word, even though there

352
Surah Al-Nahl : 16 : 41 - 42
be a particular event or group as the prime cause of the revelation of the
verse. Therefore, included in this promise are Muhajirin of the whole
world and of all times - and the fulfillment of both these promises for all
Muhajirīn is certain.
A similar promise has been made for Muhajirin in the following
verse of Surah An-Nisa":ًوَمَنْ تُهَاجِرُ فِى سَبِيلِ اللَّهِ يَجِدُ فِى الْأَرْضِ مُرْغَمًا كَثِيرًا وَّسَعَة [And
whoever migrates in the way of Allah he shall find many a place to settle
and wide dimension (of resources) - 4:100] particularly promised wherein
are spatial abundance and extensive means. But, alongwith these pro-
mises, the Holy Qur'an has also put forth some qualifications of Muhaji-
rin and some conditions of Hijrah as well. Therefore, those deserving of
the fulfillment of these promises can only be the Muhajirin who possess
these qualifications and who have satisfied the desired conditions.
Out of these, the very first condition is that of: Au > (fil-lah: for the
sake of Allah) which means that the purpose of doing Hijrah should only
be to please Allah Ta'ala and that, in it, there be no selfish motives of
material gains such as business or employment. The second condition is
that these Muhajirin be victims of injustice as stated in: مِنُ بَعُدِ مَا ظُلِمُوا (aft
er they were oppressed). The third qualification is that they stay patient
against initial disadvantages and difficulties showing steadfastness and
fortitude as pointed out in: [' Jul (those who kept patient). The fourth
qualification is that they, even while utilizing all available material
means, make it a point to place their trust in Allah alone for every ulti-
mate success comes from Him alone, as described in:َوَعَلَى رَبِّهِمُ يَتَوَ كُلُون (and
who place trust in their Lord).
This tells us that there are initial difficulties in everything undertak-
en. However, should a Muhajir fail to find the promised good place and
favourable condition, then, instead of doubting the promise of the
Qur'an, he better assess his intention, sincerity and conduct on which
these promises have been made. Once this is done, he will discover that
it was but his own fault, may be the intention was not pure, or there was
a lack of endurance and trust.
Migration and Hijrah : Different Kinds and Their Injunctions
At this point, Imam Al-Qurtubi has given details about migration
and Hijrah highlighting their difference alongwith some related injunc-

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Surah Al-Nahl : 16 : 41 - 42
tions. This is being reproduced here in view of its relevant usefulness.
Quoting Ibn al-'Arabi, Al-Qurtubi says that going out of the home-
land and travelling through the earth is either to run from something
and find a safe haven, or to seek and get something. The first kind of
trip which is to escape and be safe from something is called Hijrah which
is of six kinds:
1. Going from Dar al-Kufr (Abode of Disbelief) to Dar al-Islam (Abode
of Islam): This kind of journey was obligatory (Fard) even during the
days of the Holy Prophet g and it shall remain obligatory, subject to cap-
ability and ability, right through the day of the Qiyamah (when there is
no security of life, property and honour, or that it is not possible to fulfill
religious obligations, the Fara'id of Din). If one continues to stay in Dar
al-Harb (technically an enemy country of disbelievers at war with Mus-
lims), one will be considered a sinner.
2. To get out of Dar al-Bid'ah (Abode overtaken by deviation from es-
tablished religion): Ibn Qasim says that he had heard from Imam Malik
Ju Att das, that it is not Halal for any Muslim to stay at a place where
the early righteous elders of the Muslim community (al-Salaf-al-Şali-
hun) are criticised and maligned. After reporting this statement, Ibn
al-'Arabi writes that it is totally correct - because, should you be unable
to eradicate the practice of what is forbidden, then, it becomes necessary
for you that you should remove your own self from that place, and have
nothing to do with it. This is as commanded by Allah Ta'ala in the
Qur'an : ◌ْوَإِذَا رَأيْتَ الَّذِيْنَ يَخُوُضُوُنَ فِىّ أَيَاتِنَا فَأَعُرِضُ عَنُهُم (And when you see those who
indulge in Our verses adversely, turn away from them - 6:68).
3. To get out of a place overtaken by what is Haram: This is because
the quest for what is Halal is obligatory (Fard) on every Muslim.
4. To move out in order to avoid being subjected to physical pain:
This kind of journey is permissible. In fact, it is a blessing from Allah
that one should leave a place where danger exists that he will be physi-
cally hurt by enemies. So, this is his way out of that danger. This fourth
kind of journey was first made by Sayyidna Ibrahim &&dl. It was to seek
deliverance from the pain inflicted on him by his people. When he left
Iraq for Syria, he had said:إنُّ مُهَاجَرٌ إِلَى رَبِّى (I am a muhajir [emigrant] unto
my Lord - 29:26). After him, Sayyidna Musa Sed made a similar journey