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 (Verse 90) The previous passage ended with a verse that included the following statement: “We have bestowed from on high upon you the book to make everything clear, and to provide guidance and grace, and to give good news to those who submit themselves to God.” (Verse 89) This new passage begins with a clarification giving some glimpses of what the Qur’ān contains of clear guidance, grace and the good news it brings. The passage also includes orders to maintain justice and to act with kindness, particularly to relatives, and to steer away from indecency, evil and transgression, and to remain true to one’s pledges and promises. It forbids going back on oaths once they have been made. All these are essential practices that we must maintain, as the Qur’ān impresses upon us. The passage also states that those who violate pledges or swear solemn oaths to deceive others will endure tremendous suffering. It also brings good news for those who persevere in the face of adversity. These will certainly be rewarded in accordance with their best actions. It outlines some of the good manners which must be maintained when reading the Qur’ān, such as seeking refuge with God against Satan, so that he does not come near the place where the Qur’ān is being read. It mentions some of the fabrications the pagans used to repeat about the Qur’ān. Some plainly accused the Prophet of inventing it, while others claimed that a foreigner taught it to the Prophet. The passage concludes by stating the punishment for those who disbelieve after having accepted the faith, and the position of those who are compelled to declare their rejection of the faith while their hearts are full of the certainty of its truth. It tells us about the reward of those who are subjected to oppression on account of their faith, and who strive and fight hard, always remaining patient in adversity. All this serves as clarification, guidance, mercy and good news, as the last verse of the previous passage mentions. An Order Combining All Goodness God enjoins justice, kindness [to all], and generosity to one’s kindred; and He forbids all that is shameful, all reprehensible conduct and aggression. He admonishes you so that you may take heed. (Verse 90) This book, the Qur’ān, has been revealed in order to bring a nation into existence, and to regulate a community; to establish a different world and initiate a new social order. It represents a world message for the whole of mankind, which does not allow any special allegiance to tribe, nation or race. Faith is the only bond that unites a community and a nation. It puts forward the principles that ensure unity within the community, security and reassurance for individuals, groups, nations and states, as well as complete trust that governs all transactions, pledges and promises. It requires that justice should be established and maintained, because justice ensures a solid and constant basis for all transactions and deals between individuals and communities; a basis subject to no prejudice, preference or favouritism; a basis influenced by no family relationship, wealth or strength; a basis that ensures equal treatment for all and subjects all to the same standards and laws. Along with justice, the Qur’ān urges kindness, which relaxes the strictness of absolute justice. It lays the door open for anyone who wishes to win the heart of an opponent to forgo part of what is rightfully his. This means that the chance is available to all to go beyond strict justice, which is both a right and a duty, to show kindness in order to allow wounds to heal or to win favour. Kindness has an even broader sense. Every good action is a kindness. The command enjoining kindness includes every type of action and transaction. It thus covers every aspect of life, including a person’s relationship with his Lord, family, community and with the rest of mankind. Perhaps we should add here that some commentators on the Qur’ān say that ‘justice’ is the obligatory part, while ‘kindness’ is voluntary, but highly encouraged, particularly in so far as matters of worship are concerned. They say that this verse is part of the revelations received by the Prophet in Makkah, when the legal provisions had not as yet been outlined. But the way the verse is phrased uses both justice and kindness in their broadest sense. Moreover, from a purely ethical point of view, both are generally applicable principles, not mere legal provisions. One aspect of kindness is ‘generosity to one’s kindred’, but it is specially highlighted here in order to emphasize its importance. From the Islamic point of view, this is not based on narrow family loyalty, but on the Islamic principle of common solidarity which moves from the smaller, local circle to the larger, social context. The principle is central to the implementation of the Islamic social system. The verse proceeds to outline three prohibitions in contrast to the three orders with which it begins, stating that God “forbids all that is shameful, all reprehensible conduct and aggression.” (Verse 90) Under shameful conduct everything that goes beyond the limits of propriety is included, but the term is often used to denote dishonourable assault and indecency. Thus it combines both aggression and transgression. Hence it has become synonymous with shamefulness. ‘Reprehensible conduct’ refers to any action of which pure, undistorted human nature disapproves. Islam also disapproves of any such conduct because it is the religion of pure human nature. Human nature can however become distorted, but Islamic law remains constant, pointing to what human nature is like before distortion creeps in. Aggression’ in this context denotes injustice as well as any excess that goes beyond what is right and fair. No community can survive when it is based on the spread of shameful, reprehensible conduct and aggression. No community can hope to flourish if it does not stamp out shameful conduct, reprehensible actions and aggression. Hence human nature is bound to rebel against these whenever they are allowed to spread in society. Human nature will not allow such destructive forces to remain in full play without staging a rebellion. This is inevitable even though such forces may be exceedingly powerful, functioning under the protection of tyrant rulers. In fact the history of humanity is full of such rebellions aiming to purge humanity of such parasites, in the same way that the human body mobilizes its defences to expel any alien organism. The very fact that human nature rebels against them proves that they are alien to proper human life. While God enjoins justice and kindness, He forbids shameful, reprehensible conduct and aggression. This is in perfect accord with what pure human nature desires. It strengthens human nature and supports its resistance to such alien forces. Hence the final comment in the verse tells us that God “admonishes you so that you may take heed.” (Verse 90) The admonition serves to awaken human conscience and support an undistorted human nature. |
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 (Verse 90) The previous passage ended with a verse that included the following statement: “We have bestowed from on high upon you the book to make everything clear, and to provide guidance and grace, and to give good news to those who submit themselves to God.” (Verse 89) This new passage begins with a clarification giving some glimpses of what the Qur’ān contains of clear guidance, grace and the good news it brings. The passage also includes orders to maintain justice and to act with kindness, particularly to relatives, and to steer away from indecency, evil and transgression, and to remain true to one’s pledges and promises. It forbids going back on oaths once they have been made. All these are essential practices that we must maintain, as the Qur’ān impresses upon us. The passage also states that those who violate pledges or swear solemn oaths to deceive others will endure tremendous suffering. It also brings good news for those who persevere in the face of adversity. These will certainly be rewarded in accordance with their best actions. It outlines some of the good manners which must be maintained when reading the Qur’ān, such as seeking refuge with God against Satan, so that he does not come near the place where the Qur’ān is being read. It mentions some of the fabrications the pagans used to repeat about the Qur’ān. Some plainly accused the Prophet of inventing it, while others claimed that a foreigner taught it to the Prophet. The passage concludes by stating the punishment for those who disbelieve after having accepted the faith, and the position of those who are compelled to declare their rejection of the faith while their hearts are full of the certainty of its truth. It tells us about the reward of those who are subjected to oppression on account of their faith, and who strive and fight hard, always remaining patient in adversity. All this serves as clarification, guidance, mercy and good news, as the last verse of the previous passage mentions. An Order Combining All Goodness God enjoins justice, kindness [to all], and generosity to one’s kindred; and He forbids all that is shameful, all reprehensible conduct and aggression. He admonishes you so that you may take heed. (Verse 90) This book, the Qur’ān, has been revealed in order to bring a nation into existence, and to regulate a community; to establish a different world and initiate a new social order. It represents a world message for the whole of mankind, which does not allow any special allegiance to tribe, nation or race. Faith is the only bond that unites a community and a nation. It puts forward the principles that ensure unity within the community, security and reassurance for individuals, groups, nations and states, as well as complete trust that governs all transactions, pledges and promises. It requires that justice should be established and maintained, because justice ensures a solid and constant basis for all transactions and deals between individuals and communities; a basis subject to no prejudice, preference or favouritism; a basis influenced by no family relationship, wealth or strength; a basis that ensures equal treatment for all and subjects all to the same standards and laws. Along with justice, the Qur’ān urges kindness, which relaxes the strictness of absolute justice. It lays the door open for anyone who wishes to win the heart of an opponent to forgo part of what is rightfully his. This means that the chance is available to all to go beyond strict justice, which is both a right and a duty, to show kindness in order to allow wounds to heal or to win favour. Kindness has an even broader sense. Every good action is a kindness. The command enjoining kindness includes every type of action and transaction. It thus covers every aspect of life, including a person’s relationship with his Lord, family, community and with the rest of mankind. Perhaps we should add here that some commentators on the Qur’ān say that ‘justice’ is the obligatory part, while ‘kindness’ is voluntary, but highly encouraged, particularly in so far as matters of worship are concerned. They say that this verse is part of the revelations received by the Prophet in Makkah, when the legal provisions had not as yet been outlined. But the way the verse is phrased uses both justice and kindness in their broadest sense. Moreover, from a purely ethical point of view, both are generally applicable principles, not mere legal provisions. One aspect of kindness is ‘generosity to one’s kindred’, but it is specially highlighted here in order to emphasize its importance. From the Islamic point of view, this is not based on narrow family loyalty, but on the Islamic principle of common solidarity which moves from the smaller, local circle to the larger, social context. The principle is central to the implementation of the Islamic social system. The verse proceeds to outline three prohibitions in contrast to the three orders with which it begins, stating that God “forbids all that is shameful, all reprehensible conduct and aggression.” (Verse 90) Under shameful conduct everything that goes beyond the limits of propriety is included, but the term is often used to denote dishonourable assault and indecency. Thus it combines both aggression and transgression. Hence it has become synonymous with shamefulness. ‘Reprehensible conduct’ refers to any action of which pure, undistorted human nature disapproves. Islam also disapproves of any such conduct because it is the religion of pure human nature. Human nature can however become distorted, but Islamic law remains constant, pointing to what human nature is like before distortion creeps in. Aggression’ in this context denotes injustice as well as any excess that goes beyond what is right and fair. No community can survive when it is based on the spread of shameful, reprehensible conduct and aggression. No community can hope to flourish if it does not stamp out shameful conduct, reprehensible actions and aggression. Hence human nature is bound to rebel against these whenever they are allowed to spread in society. Human nature will not allow such destructive forces to remain in full play without staging a rebellion. This is inevitable even though such forces may be exceedingly powerful, functioning under the protection of tyrant rulers. In fact the history of humanity is full of such rebellions aiming to purge humanity of such parasites, in the same way that the human body mobilizes its defences to expel any alien organism. The very fact that human nature rebels against them proves that they are alien to proper human life. While God enjoins justice and kindness, He forbids shameful, reprehensible conduct and aggression. This is in perfect accord with what pure human nature desires. It strengthens human nature and supports its resistance to such alien forces. Hence the final comment in the verse tells us that God “admonishes you so that you may take heed.” (Verse 90) The admonition serves to awaken human conscience and support an undistorted human nature. |
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