Overview - Surah 16: an-Nahl (The Bee )
The Surah speaks about Allah's creative power. Everything in the universe points to Allah. There is coherence and balance in Allah's creation.
Sections:
- The whole creation points to Allah.
- The truth is that there is only One God.
- The reward of the righteous and the disgrace of the wicked.
- Allah's message has come. Man is a creature of Allah, but he argues a lot.
- Mushrikin's argument and the answer
- Prophets were human beings. The mission of the last Prophet. Warnings to non-believers.
- Prohibition against shirk. Arabs used to call angels the daughters of Allah but they themselves did not like to have daughters.
- Allah gives time to people to repent and turn to him.
- Consider the bounties of Allah. Some more signs mentioned.
- The comparison between the faithful and the unfaithful.
- Warnings about the Last Hour. Allah's favors to humankind.
- Prophet Muhammad is a witness over all witnesses.
- Justice, benevolence, care of the kith and kin are Allah's commands. He forbids shameful deeds, evil and aggression.
- Qur'an is sent by Allah; even the Prophet cannot make any changes in it.
- Every soul will be paid in full what it has earned. Halal and Haram are the authority of Allah.
- The ideal faith of Prophet Ibrahim. The best way of giving da'wah.
The surah takes its name from Ayat no. 68, “And your Lord inspired to the bee, "Take for yourself among the mountains, houses, and among the trees and [in] that which they construct.” It is also refered to as the surah of blessings as it contains many of the blessings of Allah upon mankind.
There are 128 Ayat in this Surah.
Overview
| Total Ayat | 128 |
| Total Words * | 1844 |
| Root Words * | 365 |
| Unique Root Words * | 11 |
| Makki / Madani | Makki |
| Chronological Order* | 70th (according to Ibn Abbas) |
| Year of Revelation* | 10th year of Prophethood |
| Events during/before this Surah*
Death of Abu Talib - Death of Khadijah - Stoning at Ta'if - al-Isra wal Mi'raj - Night Journey, Boycott of Banu Hashim Yr 3, Boycott of Banu Hashim Yr 2, Boycott of Banu Hashim Yr 1, 2nd Migration to Abyssinia, Physical beating and torture of some Muslims - 1st Migration of Muslims to Abyssinia, Public Invitation to Islam - Persecution of Muslims; antagonism - ridicule - derision - accusation - abuse and false propaganda., Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam
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| Events during/after still to occur*
1st Pledge of Aqabah,2nd Pledge of Aqabah,,Migration from Makkah to Madinah - Building of Masjid Nabi in Madinah - Treaty with Jews of Madinah - Marriage of Prophet to Aishah,Change of Qiblah from Jerusalem to Makkah - Battle of Badr,Battle of Uhud,,Battle of Ahzab - Expedition of Banu Quraydhah,Treaty of Hudaiybiyah - Letters to Kings and Rulers,,Conquest of Makkah - Battle of Hunain,Hajj led by Abu Bakr - Expedition of Tabuk,Farewell Hajj by Prophet - Death of Prophet - End of Divine Revelation
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| Names of Prophets Mentioned
Ibrahim
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| Surah Index
Abraham, Abrogation, Adversity (patience during) , Ageing, God (ability to do anything) , God (false daughters of) , God (will create things of which you have no knowledge) , Angels, Angels (sent to inspire) , Apostasy, Apostasy (under duress) , Arguments/Attacks (respond in kind) , Arguments/Attacks (respond in kind) (being patient is far better), Armour, Astronomy (celestial mechanics) (moon), Astronomy (celestial mechanics) (sun), Astronomy (celestial navigation) , Bees, Behaviour (argue in a kindly manner with those given earlier revelation) , Behaviour (each group given a law and way of life) , Behaviour (each group given a law and way of life) (and a prophet), Behaviour (each group given a law and way of life) (God could have made them one community), Birds, Cattle, Charity (towards slaves) , Children, Children (baby daughters wrongly thought an evil sign) , Children (ignorant at time of birth) , Clothing, Commandments (general religious) , Death, Death (those communities who have no revelation will not be destroyed) , Disbelievers, Disbelievers (God’s promise to) , Donkeys, Earth, Earthquake, Food, Food (forbidden) , Gabriel, Health rules (food) , Hell, Honey, Horses, Housing, Humankind (creation of) (from a drop of sperm), Humankind (mates of your own kind) , Hydrology, Iblis, Intoxicants, Jews, Judgement (Day) , Knowledge (obligation upon man to obtain and impart) , Knowledge (study nature to acquire) , Kufr, Life (good things made lawful) , Materialism (envy forbidden) , Milk, Mineralogy, Mountains, Mules, Necessity (dire circumstances may repeal ordinances forbidding something) , Oaths, Prayer (prostration) , Prophet (only mortal human) , Prophet (prophecy in language of target population) , Qur’an, Qur’an (revealed in Arabic) , Religion (false ideas upon things allowed and forbidden) , Resurrection, Resurrection (Day) , Resurrection (of humans) , Resurrection (of soul) , Revelation, Sabbath, Sea, Sexes (equality of) , Ships, Slaves, Weather (rain) , Wools
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Theme 1: The countless blessings of God (the root word N-AYN-M (blessings) occur the most in this Surah compared to any other Surah - see section "Important key words")
All the topics of the Surah revolve around different aspects of the Message i.e. refutation of polytheism (Shirk), proof of Monotheism (Tawhid) and warning of the consequences of the rejection, opposition or antagonism to the Message. With a quiet, soft beat, it nonetheless tackles several main topics within its broad framework. It makes use of several sound effects and emphatic connotations to heighten its impact. Like all surahs revealed in Makkah, it discusses the main topics of faith, such as God’s oneness, revelation and resurrection. But it also refers to a number of secondary topics, such as the essential unity between Abraham’s faith and the faith preached by Muhammad (peace be upon them both).
It outlines the true nature of God’s will, an mentions the human will with regard to accepting or denying the true faith, following divine guidance or going astray. It explains the mission of God’s messengers and His law that applies to those who deny them and their messages. It discusses the question of who may forbid things or leave them lawful, and the false concepts of pagan ideologies in this regard. It speaks of leaving one’s community to migrate for God’s sake, the persecution Muslims may suffer at the hands of unbelievers, the rejection of faith after having accepted it and what punishment any of these situations may incur. It then adds some discussion on human dealings, such as maintaining justice, ensuring kindly treatment, giving money for good purposes and the fulfilment of promises and pledges, as well as other practices that observe the principles of faith. Thus we see how the surah weaves together its interrelated subject matter.
The Surah begins with the command to have Taqwah [God-consciousness] and the Surah ends mentioning the result of those who have Taqwah, and that is that Allah with them.
- يُنَزِّلُ الْمَلَائِكَةَ بِالرُّوحِ مِنْ أَمْرِهِ عَلَىٰ مَن يَشَاءُ مِنْ عِبَادِهِ أَنْ أَنذِرُوا أَنَّهُ لَا إِلَـٰهَ إِلَّا أَنَا فَاتَّقُونِ "He sends down the angels, with the inspiration of His command, upon whom He wills of His servants, [telling them], "Warn that there is no deity except Me; so fear Me." (16:2)
- إِنَّ اللَّـهَ مَعَ الَّذِينَ اتَّقَوا وَّالَّذِينَ هُم مُّحْسِنُونَ "Indeed, Allah is with those who fear Him and those who are doers of good." (16:128)
Manuscripts / Inscriptions
12th Century AH
3rd/4th Century
19th Century
16th Century
18th Century
1315
3rd /4th Century Hijrah
1st Century Hijrah (7th Century CE)
4th Century Hijrah
2nd Century of Hijrah
The last Ayat of Surah al-Hijr is “And worship your Lord until there comes to you the certainty (death). “ and the beginning of an-Nahl is “The command of Allah is coming......” – explained as Day of Qiyamah is coming.
At the end of Surah an-Nahl is “Indeed, Allah is with those who fear Him and those who are Muhsineen.” And this is demonstrated in the very beginning of the next surah which is about the Isra wal Mi’raj – where at the height of the troubles, pain and loss [of his beloved wife and uncle] the Prophet is taken on a miraculous journey to speak to God Himself.
- Words derived from N-AYN-M (blessings) occur 13 times in Surah an-Nahl, the highest frequency compared to any other Surah.
Total Word Count per Ayat (shows how many words per Ayat) = 11* | ||
| # | Root Word | Frequency in Surah | Frequency in Qur'an |
|---|---|---|---|
| 1. | أ ل ه | 89 | 2851 |
| 2. | ٱلَّذِى | 46 | 1464 |
| 3. | ك و ن | 35 | 1390 |
| 4. | ع ل م | 28 | 854 |
| 5. | ر ب ب | 20 | 980 |
| 6. | ش ي أ | 19 | 519 |
| 7. | إِلَىٰ | 18 | 742 |
| 8. | ق و م | 17 | 660 |
| 9. | ق و ل | 17 | 1722 |
| 10. | ب ي ن | 14 | 523 |
| Root Word | Frequency in Surah |
Frequency in Qur'an |
|---|---|---|
| أ ل ه | 89 | 2851 |
| ٱلَّذِى | 46 | 1464 |
| ك و ن | 35 | 1390 |
| ع ل م | 28 | 854 |
| ر ب ب | 20 | 980 |
| ش ي أ | 19 | 519 |
| إِلَىٰ | 18 | 742 |
| ق و م | 17 | 660 |
| ق و ل | 17 | 1722 |
| ب ي ن | 14 | 523 |
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 Abyssinia 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 and a problem had arisen where Muslims under persecution were being forced to utter words of blasphemy.
3. V. 112-114 clearly refer to the end of a seven year famine that had struck Makkah some years after the beginning of Prophethood.
- Surah Ibrahim, Hijr and an-Nahl – are revealed at a time of great trials upon the Prophet and the Muslims – which all then lead to the point of Isra wal-Mi’raj – where the Loved meets The Beloved….
- If one attempted to count the blessings of God, one could never complete this task (16:18)
- The innumerable blessings of Allah upon his creation in this world and the after-life, with the most important of them being the blessing of Revelation.
- Proof of Tawhid and refutation of shirk [polytheism].
- Allah mentions how Ibrahim was grateful for the blessings upon Him and the cosnequence of this was him being chosen and guided.
- The mountains have been set on the earth to stabilize its balance.
- Allah orders Adl and Ihsan - i.e. justice and to do that which is best.
- Allah has sent the Rasools to warn against the unbeliever's excuse: "If Allah wanted we would have not worshipped anyone else."
- Allah's promise to provide a good abode for those who migrate for His sake.
- If Allah were to punish people for their wrong doings, He would not have left even an animal around them.
- As water gives life to dead land so The Qur'an does to the human soul.
- Allah has provided signs in the lives of the bees, birds and animals.
- Allah commands to do justice, be good to others, and give to near relatives; and He forbids indecency, wickedness, and rebellion.
- Seek Allah's protection against Shaitan before starting to recite The Qur'an.
- Halal (lawful) and Haram (unlawful) are only from Allah.
- Ibrahim was a nation in himself.
- Call towards the Way of Allah with wisdom; advise and reason in a courteous manner.
Tafsir Zone
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Overview (Verses 106 - 111) Rejecting the Faith after Accepting it The sūrah outlines here the rulings concerning anyone who disavows faith after having accepted it: As for anyone who denies God after having accepted the faith — and this certainly does not apply to one who does it under duress, while his heart remains true to his faith, but applies to him who willingly opens his heart to unbelief— upon all such falls God’s wrath, and theirs will be a tremendous suffering. This is because they love the life of this world better than the lift to come. God does not bestow His guidance on those who reject the truth. Such are those whose hearts and ears and eyes are sealed by God; such are the heedless. Without doubt, in the lift to come they will be the losers. (Verses 106-109) The early Muslims in Makkah were subjected to such brutal oppression as could only be endured by those who had made up their minds to sacrifice their lives in pursuit of a higher destiny in the life to come. Such people endure all the atrocities the unbelievers perpetrate against them, rather than revert to pagan faith. The sūrah paints in ghastly colours the crime of the person who reverts to unbelief after having known the true faith, declared his acceptance of it and experienced its blessings. Such a person only reverts to unbelief because he prefers the comforts and pleasures of this world to the happiness of the life to come. Hence such people are threatened with God’s wrath and tremendous suffering, in addition to being deprived of God’s guidance. They are described as heedless, as having sealed their hearts, ears and eyes, and as being certain losers in the life to come. The important point here is that faith must never be subject to bargaining or to a balance of profit and loss. When a person’s heart and mind submit to faith, they do not admit any worldly influence. This world has its values and considerations, while faith has its own. The two sets cannot overlap or have anything in common. Faith must not be treated in a trifling way. It is not a bargain that you make one day and reverse the next. It is far more precious. Hence the crime is painted in such ghastly colours and the punishment is seen to be extremely stern. The only exception from such condemnation is the one who professes, under utter duress, to have rejected the faith only to save himself from certain death, while his heart remains full of faith, certain that it is the truth. It is reported that this ruling was revealed in connection with `Ammār ibn Yāsir. Al-Ţabarī reports on the authority of Muĥammad, `Ammār’s son, that “the unbelievers in Makkah tortured his father, `Ammār ibn Yāsir, continuously until he gave in to some of their demands. He then reported this to the Prophet who asked him: ‘How do you feel deep at heart?’ He said: ‘My heart is full of faith, entertaining no doubt whatsoever.’ The Prophet said to him: ‘If they try again, do likewise.’ This was a concession, and it applies to anyone in similar circumstances.’ Yet many believers refused to satisfy their torturers, preferring to die rather than give in, even only verbally, to their demands. This was the stance taken by `Ammār’s own parents. His mother, Sumayyah, was so resolute in her resistance that she was stabbed with a spear in her vagina and died a martyr. His father also was tortured to death without giving in. Similarly did Bilāl, who was singled out for a special treatment. The unbelievers laid him down on the burning sands in the summer heat of Arabia and put on his chest a large rock and dragged him along, ordering him to reject his faith, but he refused and declared: “He is only One God.” He then said to them: “Had I known anything that would give you more displeasure, I would have said it.” Another example is that of Ĥabīb ibn Zayd al-Anşārī, when Musaylamah, the liar who claimed to be a messenger of God asked him: “Do you believe that Muĥammad is God’s Messenger?” Ĥabīb said: “Yes, indeed.” Musaylamah asked him: “Do you believe that I, too, am God’s messenger?” Ĥabīb said: “I hear nothing.” Musaylamah then ordered that Ĥabīb be dismembered. He kept asking him and he kept giving the same replies until he died under such torture. `Abdullāh ibn Ĥudhāfah of the Sahm clan of the Quraysh was a companion of the Prophet who was once taken captive by the Byzantines. He was taken to their ruler who offered him a share in his kingdom and that he would give him his own daughter as a wife if he would embrace Christianity. `Abdullāh said: “If you were to give me all your kingdom and all the wealth and property of all Arabs in return for disowning the faith of Muĥammad, (peace be upon him), I would not accept for even a blink of an eye.” The Byzantine ruler said: “If you refuse, then I will kill you.” `Abdullāh said: “Do what you like.” The ruler then ordered that he should be crucified. Soldiers then shot at him with arrows piercing his legs and arms, but he refused to convert to Christianity despite all this. The ruler then ordered that he should be brought down from the cross. A large pan made of copper was put over a great fire until it was boiling fiercely. Another Muslim captive was then thrown into the pan and soon his bones were visible. `Abdullāh was then told to convert to Christianity, threatened that he would suffer the same fate if he did not. He refused, and the ruler ordered that he should be thrown into the pan. As he was being lifted, the ruler noticed that his eyes were tearful. He ordered that he should be brought down. He then spoke to him only to be astonished by `Abdullāh’s explanation of his crying. `Abdullāh said: “I only cried because I have one soul, and I am subjected to this torture for my faith. I wish I had as many souls as the number of hairs on my body and each one of them was subjected to the same fate.” Another report suggests that the Byzantine ruler then imprisoned `Abdullāh ibn Ĥudhāfah for several days without food or water. He then sent him wine and pork. `Abdullāh touched nothing of this. He was then taken to the ruler who asked him why he did not eat or drink. `Abdullāh said: “In my condition, [i.e. a case of starvation approaching death] it is lawful for me to eat and drink the otherwise forbidden things you sent me. But I will not give you the pleasure of feeling that you have broken my resolve.” The ruler secretly admired `Abdullāh for his great resistance under pressure. He said to him: “Kiss my head and I will set you free.” `Abdullāh said: “I will do so if you will also set free all the other Muslim captives you hold.” The ruler agreed and `Abdullāh kissed his head. The ruler was true to his promise and set them all free. `Abdullāh took them all to Madinah and reported what happened to the Caliph, `Umar ibn al-Khaţţāb who said: “It is the duty of every Muslim to kiss `Abdullāh ibn Ĥudhāfah’s head. I will be the first to do so.” He then stood up and kissed `Abdullāh’s head. This shows that faith is a matter of grave importance. There can be no compromise about it. To uphold it may require paying a heavy price. But, to a Muslim, faith is far more valuable than any price. It is so also in God’s view. It is a trust honoured only by one who is prepared to sacrifice his life for it. Indeed the life of this world and all the comforts it may provide is of little consequence compared with faith. But then, your Lord [grants forgiveness] to those who forsake their homes after enduring trials and persecution, and strive hard [in God’s cause] and remain patient in adversity. After all this, your Lord is certainly Much-Forgiving, Most Merciful. One day every soul will come pleading for itself. Every soul will be repaid in full for all its actions, and none shall be wronged. (Verses 110-111) The reference here is to some believers who were among the weaker elements of Arabian society. They were subjected to great pressure and had to renounce their faith. However, they subsequently migrated and joined the believers when they had a chance to do so. They strove hard for the cause of Islam, enduring much hardship along the way. The verse gives them the good news of God’s forgiveness and an abundance of His grace: “After all this, your Lord is Much-Forgiving, Most Merciful.” (Verse 110) This will take place on a day when every soul will be preoccupied with its own affairs. It has no time for anyone else. The statement, “every soul will come pleading for itself,” gives us a sense of the seriousness of the whole matter. Everyone will be trying hard to save themselves from the suffering that awaits the wrongdoers. But pleading will be of no avail, for it is the time of reckoning and reward. Hence: “Every soul will be repaid in frill for all its actions, and none shall be wronged.” (Verse 111) |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
Mawdudi
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
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Overview (Verses 106 - 111) Rejecting the Faith after Accepting it The sūrah outlines here the rulings concerning anyone who disavows faith after having accepted it: As for anyone who denies God after having accepted the faith — and this certainly does not apply to one who does it under duress, while his heart remains true to his faith, but applies to him who willingly opens his heart to unbelief— upon all such falls God’s wrath, and theirs will be a tremendous suffering. This is because they love the life of this world better than the lift to come. God does not bestow His guidance on those who reject the truth. Such are those whose hearts and ears and eyes are sealed by God; such are the heedless. Without doubt, in the lift to come they will be the losers. (Verses 106-109) The early Muslims in Makkah were subjected to such brutal oppression as could only be endured by those who had made up their minds to sacrifice their lives in pursuit of a higher destiny in the life to come. Such people endure all the atrocities the unbelievers perpetrate against them, rather than revert to pagan faith. The sūrah paints in ghastly colours the crime of the person who reverts to unbelief after having known the true faith, declared his acceptance of it and experienced its blessings. Such a person only reverts to unbelief because he prefers the comforts and pleasures of this world to the happiness of the life to come. Hence such people are threatened with God’s wrath and tremendous suffering, in addition to being deprived of God’s guidance. They are described as heedless, as having sealed their hearts, ears and eyes, and as being certain losers in the life to come. The important point here is that faith must never be subject to bargaining or to a balance of profit and loss. When a person’s heart and mind submit to faith, they do not admit any worldly influence. This world has its values and considerations, while faith has its own. The two sets cannot overlap or have anything in common. Faith must not be treated in a trifling way. It is not a bargain that you make one day and reverse the next. It is far more precious. Hence the crime is painted in such ghastly colours and the punishment is seen to be extremely stern. The only exception from such condemnation is the one who professes, under utter duress, to have rejected the faith only to save himself from certain death, while his heart remains full of faith, certain that it is the truth. It is reported that this ruling was revealed in connection with `Ammār ibn Yāsir. Al-Ţabarī reports on the authority of Muĥammad, `Ammār’s son, that “the unbelievers in Makkah tortured his father, `Ammār ibn Yāsir, continuously until he gave in to some of their demands. He then reported this to the Prophet who asked him: ‘How do you feel deep at heart?’ He said: ‘My heart is full of faith, entertaining no doubt whatsoever.’ The Prophet said to him: ‘If they try again, do likewise.’ This was a concession, and it applies to anyone in similar circumstances.’ Yet many believers refused to satisfy their torturers, preferring to die rather than give in, even only verbally, to their demands. This was the stance taken by `Ammār’s own parents. His mother, Sumayyah, was so resolute in her resistance that she was stabbed with a spear in her vagina and died a martyr. His father also was tortured to death without giving in. Similarly did Bilāl, who was singled out for a special treatment. The unbelievers laid him down on the burning sands in the summer heat of Arabia and put on his chest a large rock and dragged him along, ordering him to reject his faith, but he refused and declared: “He is only One God.” He then said to them: “Had I known anything that would give you more displeasure, I would have said it.” Another example is that of Ĥabīb ibn Zayd al-Anşārī, when Musaylamah, the liar who claimed to be a messenger of God asked him: “Do you believe that Muĥammad is God’s Messenger?” Ĥabīb said: “Yes, indeed.” Musaylamah asked him: “Do you believe that I, too, am God’s messenger?” Ĥabīb said: “I hear nothing.” Musaylamah then ordered that Ĥabīb be dismembered. He kept asking him and he kept giving the same replies until he died under such torture. `Abdullāh ibn Ĥudhāfah of the Sahm clan of the Quraysh was a companion of the Prophet who was once taken captive by the Byzantines. He was taken to their ruler who offered him a share in his kingdom and that he would give him his own daughter as a wife if he would embrace Christianity. `Abdullāh said: “If you were to give me all your kingdom and all the wealth and property of all Arabs in return for disowning the faith of Muĥammad, (peace be upon him), I would not accept for even a blink of an eye.” The Byzantine ruler said: “If you refuse, then I will kill you.” `Abdullāh said: “Do what you like.” The ruler then ordered that he should be crucified. Soldiers then shot at him with arrows piercing his legs and arms, but he refused to convert to Christianity despite all this. The ruler then ordered that he should be brought down from the cross. A large pan made of copper was put over a great fire until it was boiling fiercely. Another Muslim captive was then thrown into the pan and soon his bones were visible. `Abdullāh was then told to convert to Christianity, threatened that he would suffer the same fate if he did not. He refused, and the ruler ordered that he should be thrown into the pan. As he was being lifted, the ruler noticed that his eyes were tearful. He ordered that he should be brought down. He then spoke to him only to be astonished by `Abdullāh’s explanation of his crying. `Abdullāh said: “I only cried because I have one soul, and I am subjected to this torture for my faith. I wish I had as many souls as the number of hairs on my body and each one of them was subjected to the same fate.” Another report suggests that the Byzantine ruler then imprisoned `Abdullāh ibn Ĥudhāfah for several days without food or water. He then sent him wine and pork. `Abdullāh touched nothing of this. He was then taken to the ruler who asked him why he did not eat or drink. `Abdullāh said: “In my condition, [i.e. a case of starvation approaching death] it is lawful for me to eat and drink the otherwise forbidden things you sent me. But I will not give you the pleasure of feeling that you have broken my resolve.” The ruler secretly admired `Abdullāh for his great resistance under pressure. He said to him: “Kiss my head and I will set you free.” `Abdullāh said: “I will do so if you will also set free all the other Muslim captives you hold.” The ruler agreed and `Abdullāh kissed his head. The ruler was true to his promise and set them all free. `Abdullāh took them all to Madinah and reported what happened to the Caliph, `Umar ibn al-Khaţţāb who said: “It is the duty of every Muslim to kiss `Abdullāh ibn Ĥudhāfah’s head. I will be the first to do so.” He then stood up and kissed `Abdullāh’s head. This shows that faith is a matter of grave importance. There can be no compromise about it. To uphold it may require paying a heavy price. But, to a Muslim, faith is far more valuable than any price. It is so also in God’s view. It is a trust honoured only by one who is prepared to sacrifice his life for it. Indeed the life of this world and all the comforts it may provide is of little consequence compared with faith. But then, your Lord [grants forgiveness] to those who forsake their homes after enduring trials and persecution, and strive hard [in God’s cause] and remain patient in adversity. After all this, your Lord is certainly Much-Forgiving, Most Merciful. One day every soul will come pleading for itself. Every soul will be repaid in full for all its actions, and none shall be wronged. (Verses 110-111) The reference here is to some believers who were among the weaker elements of Arabian society. They were subjected to great pressure and had to renounce their faith. However, they subsequently migrated and joined the believers when they had a chance to do so. They strove hard for the cause of Islam, enduring much hardship along the way. The verse gives them the good news of God’s forgiveness and an abundance of His grace: “After all this, your Lord is Much-Forgiving, Most Merciful.” (Verse 110) This will take place on a day when every soul will be preoccupied with its own affairs. It has no time for anyone else. The statement, “every soul will come pleading for itself,” gives us a sense of the seriousness of the whole matter. Everyone will be trying hard to save themselves from the suffering that awaits the wrongdoers. But pleading will be of no avail, for it is the time of reckoning and reward. Hence: “Every soul will be repaid in frill for all its actions, and none shall be wronged.” (Verse 111) |
Surah an-Nahl is Surah no. 16 - Bees have a different number of chromosomes. Females, workers and queens have 32, 16 are contributed by the queen's eggs and 16 come from the drones sperm. Since drones hatch from unfertilized eggs, they only have the 16 chromosomes that were in the egg. Drones are haploid because they only have one set of chromosomes.
Bees are flying insects known for their role in pollination and for producing honey and beeswax. There are nearly 20,000 known species of bees. They are found on every continent except Antarctica, in every habitat on the planet that contains insect-pollinated flowering plants.
Some species including honey bees, bumblebees, and stingless bees live socially in colonies. Bees feed on nectar and pollen, the former primarily as an energy source and the latter primarily for protein and other nutrients. Most pollen is used as food for larvae.
Bees range in size from tiny stingless bee species whose workers are less than 2 millimetres (0.08 in) long, to Megachile pluto, the largest species of leafcutter bee, whose females can attain a length of 39 millimetres (1.54 in). The most common bees in the Northern Hemisphere are the Halictidae, or sweat bees, but they are small and often mistaken for wasps or flies. Vertebrate predators of bees include birds such as bee-eaters; insect predators include beewolves and dragonflies.
- Surah 16. An-Nahl - Saad al Ghamidi https://www.youtube.com/watch?v=CRrWD9oi2is&list=PLhM2xiAUdw2cAqW_o3zZkbhJNw0bnaBZN&index=16
- Surah 16. An-Nahl Mahmoud Khalil Al Hussary https://www.youtube.com/watch?v=7HiTdVCiykI&index=16&list=PLxpAkjlGauHfMFWX22VZWOKpzjr-vH_BM
- Surah 16. An-Nahl Muhammad Al Luhaydan https://www.youtube.com/watch?v=ydkO-mO00js&index=16&list=PLxpAkjlGauHfKAYuQLRNAZomoezhfhRZe
- Idris Akbar Surah Nahl https://www.youtube.com/watch?v=YlO10FIBfD0
- Surah 16. An-Nahl muhammad Minshawi https://www.youtube.com/watch?v=iJHb47mXbi0&list=PLxpAkjlGauHdUcO_uc-8F8J2NUQRDZjPG&index=16
- Dr Israr Ahmed Tafsir Surah Al-Nahl (1-110)1 https://www.youtube.com/watch?v=qnKwICo-VZo&list=PLB4B8D1654A8BD263&index=61
- Surah Al-Nahl (1-110)2 https://www.youtube.com/watch?v=vsXtdUaXQ1g&index=62&list=PLB4B8D1654A8BD263
- Surah Al-Nahl (111) to Surah Bani-Isra'il (1-100)1 https://www.youtube.com/watch?v=M5gRAw0W05k&list=PLB4B8D1654A8BD263&index=63
- Surah Al-Nahl (111) to Surah Bani-Isra'il (1-100)2 https://www.youtube.com/watch?v=nU1Jzagl4OI&list=PLB4B8D1654A8BD263&index=64