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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Sayyid Qutb Overview (Verses 115 - 124) The Lawful and the Forbidden Now the sūrah defines what is forbidden, listing the prohibitions in detail. The list does not include what the Arabs forbade themselves, giving these special names such as baĥīrah, sā’ibah, waşīlah and ĥām. We note the exclusivity in the way the prohibitions are listed: “He has forbidden you only carrion, blood, the flesh of swine and anything over which any name other than God’s has been invoked.” (Verse 115) These are forbidden either because they are physically harmful, as in the case of dead animals, blood and pig meat, or because they are outrageous to faith or to mental well-being as when invoking a creature’s name at the time of slaughter. “But if anyone is driven to it by necessity, neither desiring it nor exceeding his immediate need, then God is Much- Forgiving, Merciful.” (Verse 115) This faith of Islam is made easy, involving no affliction. If someone fears to die or becomes ill as a result of hunger and thirst, he may eat something of these forbidden items. We mentioned earlier the differences among scholars as to how much one may eat in such cases. The important thing is that one must neither transgress the principle of prohibition, nor exceed the limits of necessity that override the prohibition in order to permit what is normally restricted. These are the limits of what God has prohibited or left lawful in relation to food. These limits must not be trespassed on the basis of pagan myths. No one can make a false claim describing as prohibited what God has permitted. Permissibility and prohibition are made by order from God, because they are part of legislation, which is the prerogative of God alone. Anyone who claims legislative authority for himself, on any basis other than God’s orders, is an inventor of untruth. Those who invent anything without God’s authority will never prosper: Do not say — for any false thing you may utter with your tongues — that ‘This is lawful and this is forbidden’, so as to attribute your lying inventions to God. Indeed those who attribute their lying inventions to God will never be successful. Brief is their enjoyment [of this life], and grievous suffering awaits them [in the life to come]. (Verses 116-117) This is an express order that they must not describe anything as lawful or unlawful without appropriate warrant. When they say that something is lawful and another prohibited, without a reliable statement in support, they are stating a naked lie, which they falsely attribute to God. The sūrah makes it clear that those who invent falsehood and attribute it to God will have nothing but brief enjoyment in this life. Beyond this, they will be made to experience grievous suffering. Yet some people have the audacity to enact legislation of their own, relying on no valid text to serve as the basis of what they legislate. What is most amazing is that they still expect to prosper in this life and in the life to come as well. Beyond this, God has made certain prohibitions applicable to the Jews. These were stated earlier in Sūrah 6, Cattle: “To those who followed the Jewish faith did Wye forbid all animals that have claws; and Wye forbade them the fat of both oxen and sheep, except that which is in their backs and entrails and what is mixed with their bones.” (6: 146) But this was a punishment to the Jews in particular. It does not apply to Muslims. Now this sūrah states: “To the Jews We have made unlawful such things as We have mentioned to you earlier. We did them no wrong, but they were the ones who persistently wronged themselves. But indeed your Lord [grants forgiveness] to those who do evil out of ignorance, and then repent and mend their ways. After all this, your Lord is certainly Much-Forgiving, Merciful.” (Verses 118-119) The Jews deserved that these wholesome things be made forbidden because of their transgression and disobedience of God. It was they who thus wronged themselves, while God did them no wrong. However, a person who does wrong in ignorance, without persistently disobeying God until his death, and who follows his repentance with doing good will surely enjoy God’s forgiveness. God will bestow His mercy on him. The statement here is general, so as to include the Jews who repented and anyone else who, in future, repents after committing a wrong. This applies right to the Day of Judgement. The sūrah then mentions Abraham and states the truth about his faith. His mention is relevant to the prohibitions made specially applicable to the Jews. It is also relevant to the claims of the pagan Arabs of the Quraysh that they followed Abraham’s faith, particularly in what they prohibited for themselves, consecrating it to their false deities. The sūrah makes it clear that the message of the Prophet Muĥammad is directly related to Abraham’s faith: In truth Abraham was a model, devoutly obedient to God, and true in faith. He was not one of those who associated partners with God. He showed his gratitude for the blessings bestowed by Him who had chosen him and guided him to a straight path. We bestowed on him good in this world; and truly, in the lift to come he will be among the righteous. And now We have inspired you with [this message]: ‘Follow the creed of Abraham, who was true in faith, and who was not one of those who associated partners with God.’ [The observance of] the Sabbath was ordained only to those who differed about him. Your Lord will judge between them on the Day of Resurrection with regard to all that on which they dispute. (Verses 120-124) The Qur’ān describes Abraham as the perfect follower of God’s guidance, obedient to his Lord, grateful to Him. The Arabic term describing him here, ummah, means a ‘nation’ or a ‘leader’. Thus the verse may be taken to mean that Abraham was equal to a whole nation in his faith and true obedience. Or it may be understood to mean that he was a leader to be followed in all goodly matters. In commentaries on the Qur’ān, both meanings are mentioned. In fact they are not that far apart. A leader who encourages his followers to do what is good leads a whole nation and receives his own reward and a reward similar to that given to all those whom he guides. This means that he is, in his goodness and reward, like a whole nation. Abraham is also described as being ‘devoutly obedient to God’, always seeking to be pure in his devotion, ‘and true in faith’ which means that he always sought the truth and abided by it. Since he never associated partners with God, those who do so must not claim any relationship with him, because there is no such affinity. Abraham also showed his gratitude, by word and deed, for the blessings bestowed by Him’. He was totally unlike those pagans who denied God’s blessings verbally and showed their ingratitude by deed. They even claimed that what they enjoyed of God’s sustenance was given to them by the false deities they associated with Him. Hence God chose Abraham and ‘guided him to a straight path.’ This is the path of faith based on God’s absolute oneness. This is the truth about Abraham whom both the Jews and the Arab unbelievers claimed to follow. “And now We have inspired you with [this message]: ‘Follow the creed of Abraham, who was true in faith, and who was not one of those who associated partners with God.’” (Verse 123) This means a re-establishment of the faith based on God’s oneness, followed by Abraham and reiterated in the new message revealed to Muĥammad. The restrictions of the Sabbath apply to the Jews only, who differ on its details. It was neither a part of the faith of Abraham nor sanctioned in the faith of Muĥammad who followed Abraham’s footsteps. “[The observance of] the Sabbath was ordained only to those who differed about him.” (Verse 124) Their case is left to God who knows the truth about all matters: “Your Lord will judge between them on the Day of Resurrection with regard to all that on which they dispute.”(Verse 124) Overview (Verses 115 - 124) The Lawful and the Forbidden Now the sūrah defines what is forbidden, listing the prohibitions in detail. The list does not include what the Arabs forbade themselves, giving these special names such as baĥīrah, sā’ibah, waşīlah and ĥām. We note the exclusivity in the way the prohibitions are listed: “He has forbidden you only carrion, blood, the flesh of swine and anything over which any name other than God’s has been invoked.” (Verse 115) These are forbidden either because they are physically harmful, as in the case of dead animals, blood and pig meat, or because they are outrageous to faith or to mental well-being as when invoking a creature’s name at the time of slaughter. “But if anyone is driven to it by necessity, neither desiring it nor exceeding his immediate need, then God is Much- Forgiving, Merciful.” (Verse 115) This faith of Islam is made easy, involving no affliction. If someone fears to die or becomes ill as a result of hunger and thirst, he may eat something of these forbidden items. We mentioned earlier the differences among scholars as to how much one may eat in such cases. The important thing is that one must neither transgress the principle of prohibition, nor exceed the limits of necessity that override the prohibition in order to permit what is normally restricted. These are the limits of what God has prohibited or left lawful in relation to food. These limits must not be trespassed on the basis of pagan myths. No one can make a false claim describing as prohibited what God has permitted. Permissibility and prohibition are made by order from God, because they are part of legislation, which is the prerogative of God alone. Anyone who claims legislative authority for himself, on any basis other than God’s orders, is an inventor of untruth. Those who invent anything without God’s authority will never prosper: Do not say — for any false thing you may utter with your tongues — that ‘This is lawful and this is forbidden’, so as to attribute your lying inventions to God. Indeed those who attribute their lying inventions to God will never be successful. Brief is their enjoyment [of this life], and grievous suffering awaits them [in the life to come]. (Verses 116-117) This is an express order that they must not describe anything as lawful or unlawful without appropriate warrant. When they say that something is lawful and another prohibited, without a reliable statement in support, they are stating a naked lie, which they falsely attribute to God. The sūrah makes it clear that those who invent falsehood and attribute it to God will have nothing but brief enjoyment in this life. Beyond this, they will be made to experience grievous suffering. Yet some people have the audacity to enact legislation of their own, relying on no valid text to serve as the basis of what they legislate. What is most amazing is that they still expect to prosper in this life and in the life to come as well. Beyond this, God has made certain prohibitions applicable to the Jews. These were stated earlier in Sūrah 6, Cattle: “To those who followed the Jewish faith did Wye forbid all animals that have claws; and Wye forbade them the fat of both oxen and sheep, except that which is in their backs and entrails and what is mixed with their bones.” (6: 146) But this was a punishment to the Jews in particular. It does not apply to Muslims. Now this sūrah states: “To the Jews We have made unlawful such things as We have mentioned to you earlier. We did them no wrong, but they were the ones who persistently wronged themselves. But indeed your Lord [grants forgiveness] to those who do evil out of ignorance, and then repent and mend their ways. After all this, your Lord is certainly Much-Forgiving, Merciful.” (Verses 118-119) The Jews deserved that these wholesome things be made forbidden because of their transgression and disobedience of God. It was they who thus wronged themselves, while God did them no wrong. However, a person who does wrong in ignorance, without persistently disobeying God until his death, and who follows his repentance with doing good will surely enjoy God’s forgiveness. God will bestow His mercy on him. The statement here is general, so as to include the Jews who repented and anyone else who, in future, repents after committing a wrong. This applies right to the Day of Judgement. The sūrah then mentions Abraham and states the truth about his faith. His mention is relevant to the prohibitions made specially applicable to the Jews. It is also relevant to the claims of the pagan Arabs of the Quraysh that they followed Abraham’s faith, particularly in what they prohibited for themselves, consecrating it to their false deities. The sūrah makes it clear that the message of the Prophet Muĥammad is directly related to Abraham’s faith: In truth Abraham was a model, devoutly obedient to God, and true in faith. He was not one of those who associated partners with God. He showed his gratitude for the blessings bestowed by Him who had chosen him and guided him to a straight path. We bestowed on him good in this world; and truly, in the lift to come he will be among the righteous. And now We have inspired you with [this message]: ‘Follow the creed of Abraham, who was true in faith, and who was not one of those who associated partners with God.’ [The observance of] the Sabbath was ordained only to those who differed about him. Your Lord will judge between them on the Day of Resurrection with regard to all that on which they dispute. (Verses 120-124) The Qur’ān describes Abraham as the perfect follower of God’s guidance, obedient to his Lord, grateful to Him. The Arabic term describing him here, ummah, means a ‘nation’ or a ‘leader’. Thus the verse may be taken to mean that Abraham was equal to a whole nation in his faith and true obedience. Or it may be understood to mean that he was a leader to be followed in all goodly matters. In commentaries on the Qur’ān, both meanings are mentioned. In fact they are not that far apart. A leader who encourages his followers to do what is good leads a whole nation and receives his own reward and a reward similar to that given to all those whom he guides. This means that he is, in his goodness and reward, like a whole nation. Abraham is also described as being ‘devoutly obedient to God’, always seeking to be pure in his devotion, ‘and true in faith’ which means that he always sought the truth and abided by it. Since he never associated partners with God, those who do so must not claim any relationship with him, because there is no such affinity. Abraham also showed his gratitude, by word and deed, for the blessings bestowed by Him’. He was totally unlike those pagans who denied God’s blessings verbally and showed their ingratitude by deed. They even claimed that what they enjoyed of God’s sustenance was given to them by the false deities they associated with Him. Hence God chose Abraham and ‘guided him to a straight path.’ This is the path of faith based on God’s absolute oneness. This is the truth about Abraham whom both the Jews and the Arab unbelievers claimed to follow. “And now We have inspired you with [this message]: ‘Follow the creed of Abraham, who was true in faith, and who was not one of those who associated partners with God.’” (Verse 123) This means a re-establishment of the faith based on God’s oneness, followed by Abraham and reiterated in the new message revealed to Muĥammad. The restrictions of the Sabbath apply to the Jews only, who differ on its details. It was neither a part of the faith of Abraham nor sanctioned in the faith of Muĥammad who followed Abraham’s footsteps. “[The observance of] the Sabbath was ordained only to those who differed about him.” (Verse 124) Their case is left to God who knows the truth about all matters: “Your Lord will judge between them on the Day of Resurrection with regard to all that on which they dispute.”(Verse 124) |
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 115 - 124) The Lawful and the Forbidden Now the sūrah defines what is forbidden, listing the prohibitions in detail. The list does not include what the Arabs forbade themselves, giving these special names such as baĥīrah, sā’ibah, waşīlah and ĥām. We note the exclusivity in the way the prohibitions are listed: “He has forbidden you only carrion, blood, the flesh of swine and anything over which any name other than God’s has been invoked.” (Verse 115) These are forbidden either because they are physically harmful, as in the case of dead animals, blood and pig meat, or because they are outrageous to faith or to mental well-being as when invoking a creature’s name at the time of slaughter. “But if anyone is driven to it by necessity, neither desiring it nor exceeding his immediate need, then God is Much- Forgiving, Merciful.” (Verse 115) This faith of Islam is made easy, involving no affliction. If someone fears to die or becomes ill as a result of hunger and thirst, he may eat something of these forbidden items. We mentioned earlier the differences among scholars as to how much one may eat in such cases. The important thing is that one must neither transgress the principle of prohibition, nor exceed the limits of necessity that override the prohibition in order to permit what is normally restricted. These are the limits of what God has prohibited or left lawful in relation to food. These limits must not be trespassed on the basis of pagan myths. No one can make a false claim describing as prohibited what God has permitted. Permissibility and prohibition are made by order from God, because they are part of legislation, which is the prerogative of God alone. Anyone who claims legislative authority for himself, on any basis other than God’s orders, is an inventor of untruth. Those who invent anything without God’s authority will never prosper: Do not say — for any false thing you may utter with your tongues — that ‘This is lawful and this is forbidden’, so as to attribute your lying inventions to God. Indeed those who attribute their lying inventions to God will never be successful. Brief is their enjoyment [of this life], and grievous suffering awaits them [in the life to come]. (Verses 116-117) This is an express order that they must not describe anything as lawful or unlawful without appropriate warrant. When they say that something is lawful and another prohibited, without a reliable statement in support, they are stating a naked lie, which they falsely attribute to God. The sūrah makes it clear that those who invent falsehood and attribute it to God will have nothing but brief enjoyment in this life. Beyond this, they will be made to experience grievous suffering. Yet some people have the audacity to enact legislation of their own, relying on no valid text to serve as the basis of what they legislate. What is most amazing is that they still expect to prosper in this life and in the life to come as well. Beyond this, God has made certain prohibitions applicable to the Jews. These were stated earlier in Sūrah 6, Cattle: “To those who followed the Jewish faith did Wye forbid all animals that have claws; and Wye forbade them the fat of both oxen and sheep, except that which is in their backs and entrails and what is mixed with their bones.” (6: 146) But this was a punishment to the Jews in particular. It does not apply to Muslims. Now this sūrah states: “To the Jews We have made unlawful such things as We have mentioned to you earlier. We did them no wrong, but they were the ones who persistently wronged themselves. But indeed your Lord [grants forgiveness] to those who do evil out of ignorance, and then repent and mend their ways. After all this, your Lord is certainly Much-Forgiving, Merciful.” (Verses 118-119) The Jews deserved that these wholesome things be made forbidden because of their transgression and disobedience of God. It was they who thus wronged themselves, while God did them no wrong. However, a person who does wrong in ignorance, without persistently disobeying God until his death, and who follows his repentance with doing good will surely enjoy God’s forgiveness. God will bestow His mercy on him. The statement here is general, so as to include the Jews who repented and anyone else who, in future, repents after committing a wrong. This applies right to the Day of Judgement. The sūrah then mentions Abraham and states the truth about his faith. His mention is relevant to the prohibitions made specially applicable to the Jews. It is also relevant to the claims of the pagan Arabs of the Quraysh that they followed Abraham’s faith, particularly in what they prohibited for themselves, consecrating it to their false deities. The sūrah makes it clear that the message of the Prophet Muĥammad is directly related to Abraham’s faith: In truth Abraham was a model, devoutly obedient to God, and true in faith. He was not one of those who associated partners with God. He showed his gratitude for the blessings bestowed by Him who had chosen him and guided him to a straight path. We bestowed on him good in this world; and truly, in the lift to come he will be among the righteous. And now We have inspired you with [this message]: ‘Follow the creed of Abraham, who was true in faith, and who was not one of those who associated partners with God.’ [The observance of] the Sabbath was ordained only to those who differed about him. Your Lord will judge between them on the Day of Resurrection with regard to all that on which they dispute. (Verses 120-124) The Qur’ān describes Abraham as the perfect follower of God’s guidance, obedient to his Lord, grateful to Him. The Arabic term describing him here, ummah, means a ‘nation’ or a ‘leader’. Thus the verse may be taken to mean that Abraham was equal to a whole nation in his faith and true obedience. Or it may be understood to mean that he was a leader to be followed in all goodly matters. In commentaries on the Qur’ān, both meanings are mentioned. In fact they are not that far apart. A leader who encourages his followers to do what is good leads a whole nation and receives his own reward and a reward similar to that given to all those whom he guides. This means that he is, in his goodness and reward, like a whole nation. Abraham is also described as being ‘devoutly obedient to God’, always seeking to be pure in his devotion, ‘and true in faith’ which means that he always sought the truth and abided by it. Since he never associated partners with God, those who do so must not claim any relationship with him, because there is no such affinity. Abraham also showed his gratitude, by word and deed, for the blessings bestowed by Him’. He was totally unlike those pagans who denied God’s blessings verbally and showed their ingratitude by deed. They even claimed that what they enjoyed of God’s sustenance was given to them by the false deities they associated with Him. Hence God chose Abraham and ‘guided him to a straight path.’ This is the path of faith based on God’s absolute oneness. This is the truth about Abraham whom both the Jews and the Arab unbelievers claimed to follow. “And now We have inspired you with [this message]: ‘Follow the creed of Abraham, who was true in faith, and who was not one of those who associated partners with God.’” (Verse 123) This means a re-establishment of the faith based on God’s oneness, followed by Abraham and reiterated in the new message revealed to Muĥammad. The restrictions of the Sabbath apply to the Jews only, who differ on its details. It was neither a part of the faith of Abraham nor sanctioned in the faith of Muĥammad who followed Abraham’s footsteps. “[The observance of] the Sabbath was ordained only to those who differed about him.” (Verse 124) Their case is left to God who knows the truth about all matters: “Your Lord will judge between them on the Day of Resurrection with regard to all that on which they dispute.”(Verse 124) |
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