Surah 16. An-Nahl

And indeed, within every community³³ have We raised up an apostle [entrusted with this message]: "Worship God, and shun the powers of evil!"³⁴ And among those [past generations] were people whom God graced with His guidance,³⁵ just as there was among them [many a one] who inevitably fell prey to grievous error:³⁶ go, then, about the earth and behold what happened in the end to those who gave the lie to the truth!

  - Mohammad Asad

Or "at every period", since the term ummah has this significance as well. In its wider sense, it may also be taken here to denote "civilization", thus comprising a human groupment as well as a period of time.

For this rendering of the term at-taghut, see surah {2}, note [250]. It is to be borne in mind that, in Qur'anic terminology, "worship of God" invariably implies the concept of man's sense of responsibility before Him: hence, the above commandment comprises, in the most concise formulation imaginable, the sum-total of all ethical injunctions and prohibitions, and is the basis and source of all morality as well as the one unchanging message inherent in every true religion.

I.e., who availed themselves of the guidance offered by Him to all human beings.

Lit., "upon whom error came to be inevitably established (haqqa 'alayhi)" or "against whom [a verdict of] error became inevitable": i.e., one whose heart "God has sealed" in consequence of his persistent, conscious refusal to submit to His guidance (see surah {2}, note [7], as well as surah {14}, note [4]).

No doubt We raised in every nation a Rasool, saying: "Serve Allah and keep away from Taghut (Satanic forces)." After that, Allah guided some of them while deviation proved true against the others. So travel through the earth and see what was the end of those who denied Our Message.

  - Muhammad Farooq-i-Azam Malik

And verily We have raised in every nation a messenger, (proclaiming): Serve Allah and shun false gods. Then some of them (there were) whom Allah guided, and some of them (there were) upon whom error had just hold. Do but travel in the land and see the nature of the consequence for the deniers!

  - Marmaduke Pickthall

[As for those who are bent on denying the truth -] though thou be ever so eager to show them the right way, [know that,] verily, God does not bestow His guidance upon any whom He judges to have gone astray;³⁷ and such shall have none to succour them [on Resurrection Day].

  - Mohammad Asad

See preceding note; also 8:55 and the corresponding note [58].

No matter how eager you may be for their guidance, you should know that Allah does not guide those whom He let go astray and such people will have no helpers.

  - Muhammad Farooq-i-Azam Malik

Even if thou (O Muhammad) desirest their right guidance, still Allah assuredly will not guide him who misleadeth. Such have no helpers.

  - Marmaduke Pickthall

As it is,³⁸ they swear by God with their most solemn oaths, "Never will God raise from the dead anyone who has died!"³⁹ Yea indeed! [This very thing has God promised] by a promise which He has willed upon Himself; but most people know it not.

  - Mohammad Asad

Lit., "And" - but since this conjunction is obviously meant to elaborate the preceding statement, it is best rendered as above.

This categorical denial of resurrection - implying as it does a denial of God's ultimate judgment of good and evil - is characteristic of a mental attitude which refuses to admit the reality, or even possibility, of anything that lies beyond the range of man's actual or potential observation. Since such an attitude is an outcome of an intrinsically materialistic outlook on life and the "false pride" referred to in verses {22-23} above, it is anti-religious in the deepest sense of this word even if it is accompanied by a vague - because non-consequential - belief in the existence of God.

They solemnly swear their strongest oaths by Allah: "Allah will never raise the dead to life." Why not? It is a promise which He has made binding on Himself, though most among mankind may not know it.

  - Muhammad Farooq-i-Azam Malik

And they swear by Allah their most binding oaths (that) Allah will not raise up him who dieth. Nay, but it is a promise (binding) upon Him in truth, but most of mankind know not,

  - Marmaduke Pickthall

[He will resurrect them] to the end that He might make clear unto them all whereon they [now] hold divergent views,⁴⁰ and that they who are bent on denying the truth [of resurrection] might come to know that they were liars.

  - Mohammad Asad

I.e., in the first instance, the truth of resurrection and judgment as such, and, in general, the final answers to all the metaphysical problems which perplex man during his life on earth.

It will be fulfilled so that He may manifest to them the Truth about which they differ, and so that the rejecters of Truth may know that they were indeed liars.

  - Muhammad Farooq-i-Azam Malik

That he may explain unto them that wherein they differ, and that those who disbelieved may know that they were liars.

  - Marmaduke Pickthall

Whenever We will anything to be, We but say unto it Our word "Be" - and it is.

  - Mohammad Asad

As for its possibility, when We intend to do anything which We want, We need only say, "Be," and it is.

  - Muhammad Farooq-i-Azam Malik

And Our word unto a thing, when We intend it, is only that We say unto it: Be! and it is.

  - Marmaduke Pickthall

NOW as for those who forsake the domain of evil⁴¹ in the cause of God, after having suffered wrong [on account of their faith] - We shall most certainly grant them a station of good fortune in this world:⁴² but their reward in the life to come will be far greater yet. If they [who deny the truth] could but understand⁴³

  - Mohammad Asad

For an explanation of this rendering of alladhlna hajaru, see surah {2}, note [203], and surah {4} note [124]. That the "forsaking of the domain of evil" has here a purely spiritual connotation is obvious from its juxtaposition with the "denial of the truth" referred to in the preceding verses.

See note [28] above.

The verb 'alima, which primarily denotes "he knew", has also the meaning of "he came to know", i.e., "he understood"; and since - as pointed out by Baghawi, Zamakhshari and Razi - the pronoun "they" in the phrase law kanu ya'lamun relates to the deniers of the truth spoken of in the preceding passages, the rendering "if they could but understand" is here clearly indicated - the more so as it provides a self-evident connection with the subsequent, objective clause.

For those who migrated for the sake of Allah after persecution, We will certainly provide them a good abode in this life and the reward of the hereafter will be much greater, if they but knew what a happy end awaits

  - Muhammad Farooq-i-Azam Malik

And those who became fugitives for the cause of Allah after they had been oppressed, We verily shall give them goodly lodging in the world, and surely the reward of the Hereafter is greater, if they but knew;

  - Marmaduke Pickthall

those who, having attained to patience in adversity, in their Sustainer place their trust!⁴⁴

  - Mohammad Asad

I.e., if they could really understand the spiritual motivation of the believers, they (the deniers of the truth) would themselves begin to believe.

those who bear ills with patience and put their trust in their Rabb.

  - Muhammad Farooq-i-Azam Malik

Such as are steadfast and put their trust in Allah.

  - Marmaduke Pickthall

AND [even] before thy time, [O Muhammad,] We never sent [as Our apostles] any but [mortal] men, whom We inspired:⁴⁵ and if you have not [yet] realized this, ask the followers of [earlier] revelation,⁴⁶

  - Mohammad Asad

This passage has a double purport: firstly, it connects with the statement enunciated in verse {36} to the effect that God's apostles have appeared, at one time or another, within every civilization, and that, consequently, no substantial human groupment has ever been left without divine guidance; secondly, it answers the objection frequently raised by unbelievers that Muhammad could not be God's message-bearer since he was "a mere mortal man". (As regards the Qur'anic doctrine that no created being, not even a prophet, has ever been endowed with "supernatural" powers or qualities, see 6:50 and 7:188 , as well as the notes relating to those verses; also note [94] on 6:109 .)

Lit., "reminder" - because every divine message is meant to remind one of the truth. The people to be asked for enlightenment in this respect are apparently the Jews and the Christians (Tabari, Zamakhshari).

The Rasools We sent before you, O Muhammad, and to whom We revealed Our Message, were also human beings. You (O people of Makkah), may ask those who have the Reminder (The people of the Book), if you don't know this fact yourself.

  - Muhammad Farooq-i-Azam Malik

And We sent not (as Our messengers) before thee other than men whom We inspired--Ask the followers of the Remembrance if ye know not!--

  - Marmaduke Pickthall

[and they will tell you that their prophets, too, were but mortal men whom We had endowed] with all evidence of the truth and with books of divine wisdom.⁴⁷ And upon thee [too] have We bestowed from on high this reminder, so that thou might make clear unto mankind all that has ever been thus bestowed upon them,⁴⁸ and that they might take thought.

  - Mohammad Asad

The above sentence is addressed, parenthetically, to all who question the divine origin of the Qur'an on the grounds mentioned in note [45] above. For an explanation of the term zubur ("books of divine wisdom"), see surah {21}, note [101].

Sc., "through revelation" - implying that moral values are independent of all time-bound changes and must, therefore, be regarded as permanent.

We sent those Rasools with clear signs and scriptures; and now We have sent down the reminder to you (O Muhammad), so that you may explain clearly to mankind as to what was sent to them so that they may think about it.

  - Muhammad Farooq-i-Azam Malik

With clear proofs and writings; and We have revealed unto thee the Remembrance that thou mayst explain to mankind that which hath been revealed for them, and that haply they may reflect.

  - Marmaduke Pickthall

Can, then, they who devise evil schemes⁴⁹ ever feel sure that God will not cause the earth to swallow them,⁵⁰ or that suffering will not befall them without their perceiving whence [it came]? -

  - Mohammad Asad

To my mind, by "evil schemes" are meant here systems of God-denying philosophy and of perverted morality.

I.e., destroy them utterly.

Do those who plot evil deeds feel secure that Allah will not cave in the earth beneath them or that the scourge will not come to them from directions that they did not suspect?

  - Muhammad Farooq-i-Azam Malik

Are they who plan ill deeds then secure that Allah will not cause the earth to swallow them, or that the doom will not come on them whence they know not?

  - Marmaduke Pickthall

or that He will not take them to task [suddenly] in the midst of their comings and goings,⁵¹ without their being able to elude [Him],

  - Mohammad Asad

I.e., in the midst of their habitual occupations. My interpolation of the word "suddenly" is warranted by the reference, in the next verse, to the alternative of gradual decay.

Or that He may not seize them in the course of their journey leaving no way for their escape?

  - Muhammad Farooq-i-Azam Malik

Or that He will not seize them in their going to and fro so that there be no escape for them?

  - Marmaduke Pickthall

or take them to task through slow decay?⁵² And yet, behold, your Sustainer is most compassionate, a dispenser of grace!⁵³

  - Mohammad Asad

One of the meanings of takhawwuf is "gradual diminution" or "decay" or "slow destruction" (Lisan al-'Arab, art. khawafa; thus also Tabari and Zamakhshari); in the above context, the term has obviously both a social and a moral connotation: a gradual disintegration of all ethical values, of power, of civic cohesion, of happiness and, finally, of life itself.

Sc., "seeing that He offers you guidance through His prophets, and gives you time to reflect and mend your ways before you do irreparable harm to yourselves".

Or that He may seize them after alerting them about the danger? Yet your Rabb is Beneficent, Merciful.

  - Muhammad Farooq-i-Azam Malik

Or that He will not seize them with a gradual wasting? Lo! thy Lord is indeed Full of Pity, Merciful!

  - Marmaduke Pickthall

HAVE, THEN, they [who deny the truth] never considered any of the things that God has created⁵⁴ - [how] their shadows turn right and left, prostrating themselves before God and utterly submissive [to His will]?⁵⁵

  - Mohammad Asad

In view of the separate mention, in the next verse, of animals and angels, the "things" referred to here apparently denote inanimate objects and perhaps also living organisms like plants.

Lit., "and they are utterly lowly" or "submissive". The "prostration" referred to in this and the next verse is obviously a symbolism expressing the intrinsic subjection of all created beings and things to God's will. See also 13:15 and the corresponding notes [33] and [34].

Do they not see how every object that Allah has created casts its shadow right and left, prostrating itself to Allah in all humility?

  - Muhammad Farooq-i-Azam Malik

Have they not observed all thing that Allah hath created, how their shadows incline to the right and to the left, making prostration unto Allah, and they are lowly?

  - Marmaduke Pickthall

For, before God prostrates itself all that is in the heavens and all that is on earth - every beast that moves, and the angels:⁵⁶ [even] these do not bear themselves with false pride:

  - Mohammad Asad

I.e., the lowest as well as the highest. The term dabbah denotes any sentient, corporeal being capable of spontaneous movement, and is contrasted here with the noncorporeal, spiritual beings designated as "angels" (Razi).

To Allah prostrate all the creatures of the heavens and the earth, including the angels; and they are not arrogant:

  - Muhammad Farooq-i-Azam Malik

And unto Allah maketh prostration whatsoever is in the heavens and whatsoever is in the earth of living creatures, and the angels (also), and they are not proud.

  - Marmaduke Pickthall

they fear their Sustainer high above them, and do whatever they are bidden to do.⁵⁷

  - Mohammad Asad

I.e., they must, by virtue of their nature, obey the impulses implanted in them by God and are, therefore, incapable of what is described as "sinning". Man, however, is fundamentally different in this respect. In contrast with the natural sinlessness of "every beast that moves, and the angels", man is endowed with free will in the moral sense of this term: he can choose between right and wrong - and therefore he can, and often does, sin. But even while he sins he is subject to the universal law of cause and effect instituted by God and referred to in the Qur'an as sunnat Allah ("God's way"): hence the Qur'anic statement that "before God prostrate themselves, willingly or unwillingly, all [things and beings] that are in the heavens and on earth" ( 13:15 ).

they fear their Rabb Who is above them, and they do whatever they are commanded to do.

  - Muhammad Farooq-i-Azam Malik

They fear their Lord above them, and do what they are bidden.

  - Marmaduke Pickthall