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Surah 16. An-Nahl

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16:51
وَقَالَ ٱللَّهُ لَا تَتَّخِذُوٓا۟ إِلَـٰهَيْنِ ٱثْنَيْنِ ۖ إِنَّمَا هُوَ إِلَـٰهٌ وَٰحِدٌ ۖ فَإِيَّـٰىَ فَٱرْهَبُونِ Waq a la All a hu l a tattakhi th oo il a hayni ithnayni innam a huwa il a hun w ah idun faiyy a ya fa i rhaboon i
And God has said: "Do not take to worshipping two [or more] deities.58 He is the One and Only God: hence, of Me, of Me alone stand in awe!"59
  - Mohammad Asad

The double dual in ilahayn ithnayn ("two deities") serves to emphasize the prohibition of worshipping "more than one deity" - i.e., anything but the One God.

This is a striking example of the fluctuation to which personal pronouns are subjected in the Qur'an whenever they refer to God. As already pointed out in my Foreword, note [2], as well as in other places, such abrupt changes of pronoun ("He", "I", "We", "Us", "Me", etc.) indicate that God is limitless and, therefore, beyond the range of definition implied in the use of "personal" pronouns.

Allah has commanded: "You shall not worship two gods: there exists only One God, I am the One Whom you should fear."
  - Muhammad Farooq-i-Azam Malik
And Allah has said, 'Do not take two gods. There is only One God. So be in awe of Me 'alone'.'
  - Mustafa Khattab
Allah hath said: Choose not two gods. There is only One God. So of Me, Me only, be in awe.
  - Marmaduke Pickthall
Allah has said: "Take not (for worship) two gods: for He is just One Allah: then fear Me (and Me alone)." 2077
  - Abdullah Yusuf Ali

The ancient Persians believed in two powers in the Universe, one good and the other evil. The Pagan Arabs also had pairs of deities: e.g., Jibr (Sorcery) and Tagut (Evil), referred to in iv. 51, n. 573, or the idols on Safa and Marwa referred to in n. 160 to ii. 158: their names were Isaf and Naila.

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16:52
وَلَهُۥ مَا فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَلَهُ ٱلدِّينُ وَاصِبًا ۚ أَفَغَيْرَ ٱللَّهِ تَتَّقُونَ Walahu m a fee a l ssam a w a ti wa a lar d i walahu a l ddeenu w as iban afaghayra All a hi tattaqoon a
And His is all that is in the heavens and on earth, and to Him [alone] obedience is always due: will you, then, pay reverence to aught but Him?
  - Mohammad Asad
To Him belongs whatever is in the heavens and the earth and His Deen (laws or ways of life) is followed in the universe - would you then fear any one other than Allah?
  - Muhammad Farooq-i-Azam Malik
To Him belongs whatever is in the heavens and the earth, and to Him 'alone' is the everlasting devotion. Will you then fear any other than Allah?
  - Mustafa Khattab
Unto Him belongeth whatsoever is in the heavens and the earth, and religion is His for ever. Will ye then fear any other than Allah?
  - Marmaduke Pickthall
To Him belongs whatever is in the heavens and on earth and to Him is duty due always: then will ye fear other than Allah? 2078
  - Abdullah Yusuf Ali

The Pagans might have a glimmering of the One True God, but they had also a haunting fear of malevolent Powers of Evil. They are told that such fears are groundless. Evil has no power over those who trust in Allah: xv. 42. The only fear they should have is that of the Wrath of Allah. To the righteous all good things come from Allah, and they have no fear in their hearts.

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16:53
وَمَا بِكُم مِّن نِّعْمَةٍ فَمِنَ ٱللَّهِ ۖ ثُمَّ إِذَا مَسَّكُمُ ٱلضُّرُّ فَإِلَيْهِ تَجْـَٔرُونَ Wam a bikum min niAAmatin famina All a hi thumma i tha massakumu a l dd urru failayhi tajaroon a
For, whatever good thing comes to you, comes from God; and whenever harm befalls you, it is unto Him that you cry for help60 -
  - Mohammad Asad

Cf. {6:40-41}.

Whatever blessings you enjoy are from Allah, and when touched by distress, He is the One to Whom you cry for help.
  - Muhammad Farooq-i-Azam Malik
Whatever blessings you have are from Allah. Then whenever hardship touches you, to Him 'alone' you cry 'for help'.
  - Mustafa Khattab
And whatever of comfort ye enjoy, it is from Allah. Then, when misfortune reacheth you, unto Him ye cry for help.
  - Marmaduke Pickthall
And ye have no good thing but is from Allah: and moreover when ye are touched by distress unto Him ye cry with groans; 2079
  - Abdullah Yusuf Ali

Which shows that the natural tendency of man is to seek Allah, the only Power which can truly relieve distress.

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16:54
ثُمَّ إِذَا كَشَفَ ٱلضُّرَّ عَنكُمْ إِذَا فَرِيقٌ مِّنكُم بِرَبِّهِمْ يُشْرِكُونَ Thumma i tha kashafa a l dd urra AAankum i tha fareequn minkum birabbihim yushrikoon a
yet as soon as He has removed the harm from you, lo! some of you [begin to] ascribe to other powers a share in their Sustainer's divinity,61
  - Mohammad Asad

Lit., "associate [other powers] with their Sustainer": i.e., by attributing the change in their "luck" to what they regard as "extraneous" factors and influences, they invest the latter, as it were, with divine qualities and powers.

Yet no sooner does He relieve you from the distress than some of you begin to associate others with Him,
  - Muhammad Farooq-i-Azam Malik
Then as soon as He removes the hardship from you, a group of you associates 'others' with their Lord 'in worship',
  - Mustafa Khattab
And afterward, when He hath rid you of the misfortune, behold! a set of you attribute partners to their Lord,
  - Marmaduke Pickthall
Yet when He removes the distress from you behold! some of you turn to other gods to join with their Lord
  - Abdullah Yusuf Ali

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16:55
لِيَكْفُرُوا۟ بِمَآ ءَاتَيْنَـٰهُمْ ۚ فَتَمَتَّعُوا۟ ۖ فَسَوْفَ تَعْلَمُونَ Liyakfuroo bim a a tayn a hum fatamattaAAoo fasawfa taAAlamoon a
[as if] to prove their ingratitude for all that We have granted them! Enjoy, then, your [brief] life: but in time you will come to know [the truth]!
  - Mohammad Asad
as if to show their ingratitude for the favors that We bestow on them! Enjoy yourselves; soon you will come to know the consequences.
  - Muhammad Farooq-i-Azam Malik
only returning Our favours with ingratitude. So enjoy yourselves, for you will soon know.
  - Mustafa Khattab
So as to deny that which We have given them. Then enjoy life (while ye may), for ye will come to know.
  - Marmaduke Pickthall
(As if) to show their ingratitude for the favors We have bestowed on them! Then enjoy (your brief day); but soon will ye know (your folly)!
  - Abdullah Yusuf Ali

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16:56
وَيَجْعَلُونَ لِمَا لَا يَعْلَمُونَ نَصِيبًا مِّمَّا رَزَقْنَـٰهُمْ ۗ تَٱللَّهِ لَتُسْـَٔلُنَّ عَمَّا كُنتُمْ تَفْتَرُونَ WayajAAaloona lim a l a yaAAlamoona na s eeban mimm a razaqn a hum ta A ll a hi latusalunna AAamm a kuntum taftaroon a
As it is, they ascribe - out of what We provide for them as sustenance - a share unto things of which they know nothing.62 By God, you shall most certainly be called to account for all your false imagery!
  - Mohammad Asad

According to most of the classical commentators, this relates to the custom of the pagan Arabs - mentioned in 6:136 - to dedicate a part of their agricultural produce and cattle to their deities; and because those deities were mere figments of imagination, they are described here as "things of which they know nothing". However, as I have pointed out in note [120] on 6:136 , the above statement bears a much wider, more general meaning: it connects directly with the three preceding verses of this surah - namely, with the attribution of a share (nasib) in God's creativeness - and thus of a decisive influence on one's life - to "causes" or "powers" other than Him. This view has also been advanced by Razi (with a specific reference to astrological speculations) in the concluding sentence of his commentary on the above verse.

They set aside a portion of what We have provided them with, for those deities about whom they know nothing. By Allah! You shall most certainly be questioned about the lies you fabricate.
  - Muhammad Farooq-i-Azam Malik
And they 'even' assign to those 'idols'- who know nothing- a share of what We have provided for them. By Allah! You will certainly be questioned about whatever 'lies' you used to fabricate 'against Allah'.
  - Mustafa Khattab
And they assign a portion of that which We have given them unto what they know not. By Allah! but ye will indeed be asked concerning (all) that ye used to invent.
  - Marmaduke Pickthall
And they (even assign to things they do not know a portion out of that which we have bestowed for their sustenance! By Allah ye shall certainly be called to account for your false inventions. 2080 2081
  - Abdullah Yusuf Ali

Idols and fictitious gods are certainly things of which they have no knowledge, idols being lifeless things of whose life or doings no knowledge is possible, and fictitious gods being but figments of their imagination.

Cf. vi. 136-140, 142-144, and v. 103. The Pagans, in assigning and dedicating some of their children, or some of their cattle, or some of the produce of their fields, to their false gods as sharers with the true Supreme God, made themselves doubly ridiculous; first, because every good thing that they valued was given to them by Allah, and how could they patronisingly assign to Him a share of His own gifts?-and secondly, because they brought in other gods as sharers, who had no existence whatever! Besides, the cattle and produce was given for their physical sustenance and the children for their social and spiritual sustenance, and how can they, poor creatures, give sustenance to Allah?

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16:57
وَيَجْعَلُونَ لِلَّهِ ٱلْبَنَـٰتِ سُبْحَـٰنَهُۥ ۙ وَلَهُم مَّا يَشْتَهُونَ WayajAAaloona lill a hi alban a ti sub ha nahu walahum m a yashtahoon a
And [thus, too,] they ascribe daughters unto God, who is limitless in His glory63 - whereas for themselves [they would choose, if they could, only] what they desire:64
  - Mohammad Asad

The pre-Islamic Arabs believed that the goddesses Al-Lat, Al-'Uzza and Manat (see note [13] on {53:19-20}), as well as the angels, whom they conceived as females, were "God's daughters". As against this, the Qur'an states that God is utterly remote from every imperfection (subhanahu), complete in Himself, and therefore free from the incompleteness inherent in the concept of "progeny" as an extension of one's own being (cf. 6:100 and the corresponding notes [87] and [88]). - This parenthetic passage, comprising verses {57-59}, is explained in note [66] below.

Namely, only male issue, because the pre-lslamic Arabs regarded daughters as no more than a necessary evil.

They ascribe daughters to Allah - Glory be to Him! - But for themselves, they would like to have what they desire (sons).
  - Muhammad Farooq-i-Azam Malik
And they attribute 'angels as' daughters to Allah- glory be to Him!- the opposite of what they desire for themselves.
  - Mustafa Khattab
And they assign unto Allah daughters. Be He glorified! and unto themselves what they desire;
  - Marmaduke Pickthall
And they assign daughters for Allah! Glory be to Him! and for themselves (sons the issue) they desire! 2082
  - Abdullah Yusuf Ali

Some of the Pagan Arabs called angels the daughters of Allah. In their own life they hated to have daughters, as explained in the next two verses. They practised female infanticide. In their state of perpetual war sons were a source of strength to them; daughters only made them subject to humiliating raids!

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16:58
وَإِذَا بُشِّرَ أَحَدُهُم بِٱلْأُنثَىٰ ظَلَّ وَجْهُهُۥ مُسْوَدًّا وَهُوَ كَظِيمٌ Wai tha bushshira a h aduhum bi a lonth a th alla wajhuhu muswaddan wahuwa ka th eem un
for, whenever any of them is given the glad tiding of [the birth of] a girl,65 his face darkens, and he is filled with suppressed anger,
  - Mohammad Asad

I.e., a tiding that should have been regarded as a happy one, since the sex of the child ought to make no difference to parental love.

Whenever the news of a female child is announced to any one of them, his face darkens and he chokes with inward gloom.
  - Muhammad Farooq-i-Azam Malik
Whenever one of them is given the good news of a baby girl, his face grows gloomy, as he suppresses his rage.
  - Mustafa Khattab
When if one of them receiveth tidings of the birth of a female, his face remaineth darkened, and he is wroth inwardly.
  - Marmaduke Pickthall
When news is brought to one of them of (the birth of) a female (child) his face darkens and he is filled with inward grief!
  - Abdullah Yusuf Ali

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16:59
يَتَوَٰرَىٰ مِنَ ٱلْقَوْمِ مِن سُوٓءِ مَا بُشِّرَ بِهِۦٓ ۚ أَيُمْسِكُهُۥ عَلَىٰ هُونٍ أَمْ يَدُسُّهُۥ فِى ٱلتُّرَابِ ۗ أَلَا سَآءَ مَا يَحْكُمُونَ Yataw a r a mina alqawmi min sooi m a bushshira bihi ayumsikuhu AAal a hoonin am yadussuhu fee a l ttur a bi al a s a a m a ya h kumoon a
avoiding all people because of the [alleged] evil of the glad tiding which he has received, [and debating within himself:] Shall he keep this [child] despite the contempt [which he feels for it] - or shall he bury it in the dust? Oh, evil indeed is whatever they decide!66
  - Mohammad Asad

I.e., either of these alternatives is evil: to keep the child as an object of perpetual contempt, or to bury it alive, as was frequently done by the pagan Arabs. - This passage, containing as it does an utter condemnation of men's attitude towards women in pre-Islamic Arabia, has - as is always the case with Qur'anic references to historical events or customs - a meaning that goes far beyond this specific social phenomenon and the resulting infanticide. It would seem that the pivotal point of the whole passage is the sentence, "for themselves [they would choose, if they could, only] what they desire": that is to say, while they are only too ready to associate with God ideas which are repugnant to themselves (for instance, female progeny, which they themselves despise), they are unwilling to accept the concept of man's ultimate responsibility to Him, because such a concept militates against their own hedonistic inclinations by obliging them to impose a moral discipline on themselves. And because they rebel against the idea of ultimate moral responsibility, they instinctively reject the idea of resurrection and of life after bodily death; and since they deny, by implication, God's power to resurrect the dead, they deny His omnipotence and, consequently, begin to "ascribe divinity" - i.e., a genuinely causative function - to all manner of imaginary forces, beings or influences: and so, by means of a parenthetic reference to pre-Islamic Arabian beliefs and customs, the discourse returns full circle to the concept of God's oneness, uniqueness and omnipotence, around which the whole of the Qur'an revolves.

He hides himself from his people because of the bad news he has heard, asking himself whether he should retain her with disgrace or bury her in the dust. Beware! Evil is the judgement they make about Allah.
  - Muhammad Farooq-i-Azam Malik
He hides himself from the people because of the bad news he has received. Should he keep her in disgrace, or bury her 'alive' in the ground? Evil indeed is their judgment!1
  - Mustafa Khattab

 Some pagan Arabs used to bury their infant daughters alive for fear of shame or poverty. This practice was condemned and abolished by Islam. See 6:151 and 81:8-9.

He hideth himself from the folk because of the evil of that whereof he hath bad tidings, (asking himself): Shall he keep it in contempt, or bury it beneath the dust. Verily evil is their judgment.
  - Marmaduke Pickthall
With shame does he hide himself from his people because of the bad news he has had! Shall he retain it on (sufferance and) contempt or bury it in the dust? Ah! what an evil (choice) they decide on! 2083 2084 2085
  - Abdullah Yusuf Ali

"It", in this and the following clause, refers grammatically to the "news" (ma bushshira bihi). In meaning it refers to the "female child"-by the figure of speech known as metonymy.

Cf. lxxxi- 8-9. The practice of female infanticide is condemned in scathing terms. Female children used to be buried alive by the Pagan Arabs.

It was an evil choice to decide on. Either alternative-to keep the poor girl as a thing of sufferance and contempt, bringing disgrace on the family, or to get rid of it by burying it alive-was cruel and indefensible.

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16:60
لِلَّذِينَ لَا يُؤْمِنُونَ بِٱلْـَٔاخِرَةِ مَثَلُ ٱلسَّوْءِ ۖ وَلِلَّهِ ٱلْمَثَلُ ٱلْأَعْلَىٰ ۚ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ Lilla th eena l a yuminoona bi a l a khirati mathalu a l ssawi walill a hi almathalu alaAAl a wahuwa alAAazeezu al h akeem u
[Thus it is that] the attribute of evil applies to all who do not believe in the life to come67 - whereas unto God applies the attribute of all that is most sublime: for He alone is almighty, truly wise!
  - Mohammad Asad

I.e., inasmuch as they deny, by implication, man's ultimate responsibility before God. According to Zamakhshari and Razi, the term mathal (lit., "example" or "parable") has here and in the next clause the connotation of sifah ("attribute").

Those who do not believe in the hereafter set an evil example, while Allah applies the highest example, for He is the Mighty, the Wise.
  - Muhammad Farooq-i-Azam Malik
To those who disbelieve in the Hereafter belong all evil qualities, whereas to Allah belong the finest attributes. And He is the Almighty, All-Wise.
  - Mustafa Khattab
For those who believe not in the Hereafter is an evil similitude, and Allah's is the Sublime Similitude. He is the Mighty, the Wise.
  - Marmaduke Pickthall
To those who believe not in the Hereafter applies the similitude of evil: to Allah applies the highest similitude: for He is the Exalted in Power Full of Wisdom. 2086
  - Abdullah Yusuf Ali

The word mathal ordinarily denotes a similitude, but in the context of the present verse, especially with reference to Allah, it signifies His sublime attributes rather than a similitude. Cf. xxx. 27.

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16:61
وَلَوْ يُؤَاخِذُ ٱللَّهُ ٱلنَّاسَ بِظُلْمِهِم مَّا تَرَكَ عَلَيْهَا مِن دَآبَّةٍ وَلَـٰكِن يُؤَخِّرُهُمْ إِلَىٰٓ أَجَلٍ مُّسَمًّى ۖ فَإِذَا جَآءَ أَجَلُهُمْ لَا يَسْتَـْٔخِرُونَ سَاعَةً ۖ وَلَا يَسْتَقْدِمُونَ Walaw yu a khi th u All a hu a l nn a sa bi th ulmihim m a taraka AAalayh a min d a bbatin wal a kin yuakhkhiruhum il a ajalin musamman fai tha j a a ajaluhum l a yastakhiroona s a AAatan wal a yastaqdimoon a
Now if God were to take men [immediately] to task for all the evil that they do [on earth], He would not leave a single living creature upon its face. However, He grants them respite until a term set [by Him]:68 but when the end of their term approaches, they can neither delay it by a single moment, nor can they hasten it.69
  - Mohammad Asad

Or: "known [only to Him]" - i.e., the period of their lives on earth, during which they may reflect and repent.

For my rendering of sa'ah as "a single moment", see surah {7}, note [26].

If Allah were to punish mankind for its wrongdoing, He would not leave even an animal around the wrongdoers, but He gives them respite for an appointed time. But when their appointed time comes, they can neither stay behind for a moment nor can they go before it.
  - Muhammad Farooq-i-Azam Malik
If Allah were to punish people 'immediately' for their wrongdoing, He would not have left a single living being on earth. But He delays them for an appointed term. And when their time arrives, they cannot delay it for a moment, nor could they advance it.
  - Mustafa Khattab
If Allah were to take mankind to task for their wrong doing, he would not leave hereon a living creature, but He reprieveth them to an appointed term, and when their term cometh they cannot put (it) off an hour nor (yet) advance (it).
  - Marmaduke Pickthall
If Allah were to punish men for their wrongdoing He would not leave on the (earth) a single living creature: but He gives them respite for a stated term: when their term expires they would not be able to delay (the punishment) for a single hour just as they would not be able to anticipate it (for a single hour). 2087
  - Abdullah Yusuf Ali

Allah's decree works without fail. If He were to punish for every wrong or shortcoming, not a single living creature on earth would escape punishment. But in His infinite mercy and forgiveness, He gives respite: He provides time for repentance. If the repentance is forthcoming. Allah's Mercy is forthcoming without fail, if not, the punishment comes inevitably on the expiry of the Term. The sinner cannot anticipate it by an insolent challenge, nor can he delay it when the time arrives. Let him not think that the respite given him may mean that he can do what he likes, and that he can escape scot-free from the consequences.

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16:62
وَيَجْعَلُونَ لِلَّهِ مَا يَكْرَهُونَ وَتَصِفُ أَلْسِنَتُهُمُ ٱلْكَذِبَ أَنَّ لَهُمُ ٱلْحُسْنَىٰ ۖ لَا جَرَمَ أَنَّ لَهُمُ ٱلنَّارَ وَأَنَّهُم مُّفْرَطُونَ WayajAAaloona lill a hi m a yakrahoona wata s ifu alsinatuhumu alka th iba anna lahumu al h usn a l a jarama anna lahumu a l nn a ra waannahum mufra t oon a
As it is, they ascribe to God something that they [themselves] dislike70 - and [all the while] their tongues utter the lie that [by doing so] they earn supreme merit!71 Truly, they earn but the fire, and will be left out [of God's grace]!72
  - Mohammad Asad

I.e., "daughters" (see verses {57-59} above): but this alludes also, as Zamakhshari points out, to the association with God of imaginary beings which allegedly have a share in His power and thus nullify the concept of His uniqueness: in other words, while the people spoken of here would hate to see their own legitimate spheres of influence encroached upon and curtailed by rivals, they do not extend the same consideration to their idea of God.

Lit., "that theirs is the supreme good (al-husna)" - i.e., in the sight of God - because they regard their own religious or anti-religious views, in spite of their absurdity, as good and true. This interpretation of al-husna in the above context (mentioned, among others, by Zamakhshari and Razi) connects logically with the statement in the next verse that "Satan had made their own doings seem goodly to them".

Lit., "theirs [or "their portion"] will be the fire, and they will be abandoned".

They attribute to Allah what they themselves hate. Their tongues mouth the lie that they will have a good reward. Let there be no doubt: the only thing they will have is hell, and they will be sent ahead of the others.
  - Muhammad Farooq-i-Azam Malik
They attribute to Allah what they hate 'for themselves',1 and their tongues utter the lie that they will have the finest reward. Without a doubt, for them is the Fire, where they will be abandoned.
  - Mustafa Khattab

 They say that Allah has daughters (i.e., the angels), although they themselves do not like to have daughters.

And they assign unto Allah that which they (themselves) dislike, and their tongues expound the lie that the better portion will be theirs. Assuredly theirs will be the Fire, and they will be abandoned.
  - Marmaduke Pickthall
They attribute to Allah what they hate (for themselves) and their tongues assert the falsehood that all good things are for themselves: without doubt for them is the fire and they will be the first to be hastened on into it! 2088 2089
  - Abdullah Yusuf Ali

See above, xvi. 57-58 and notes.

The philosophy of Pleasure (Hedonism) assumes that worldly enjoyment is good in itself and that there is nothing beyond. But it can be shown, even on its own ground, that every act has its inevitable consequences. No Good can spring out of Evil. For falsehood and wrong the agony of the Fire is waiting, and the boastful votaries of Falsehood will be the first to fall into it.

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16:63
تَٱللَّهِ لَقَدْ أَرْسَلْنَآ إِلَىٰٓ أُمَمٍ مِّن قَبْلِكَ فَزَيَّنَ لَهُمُ ٱلشَّيْطَـٰنُ أَعْمَـٰلَهُمْ فَهُوَ وَلِيُّهُمُ ٱلْيَوْمَ وَلَهُمْ عَذَابٌ أَلِيمٌ Ta A ll a hi laqad arsaln a il a omamin min qablika fazayyana lahumu a l shshay ta nu aAAm a lahum fahuwa waliyyuhumu alyawma walahum AAa tha bun aleem un
By God, [O Prophet,] even before thy time have We sent apostles unto [various] communities: but [those who were bent on denying the truth have always refused to listen to Our messages because] Satan has made all their own doings seem goodly to them: and he is [as] close to them today73 [as he was to the sinners of yore]; hence, grievous suffering awaits them.
  - Mohammad Asad

Or: "He is their patron [or "master"] today". It should be borne in mind that the noun wall is derived from the verb waliya, which primarily signifies "he was [or "became"] close [or "near", i.e., to someone or something]". It is in this sense that the term wali is used in the Our'an with reference to God's nearness to the believers (e.g., in 2:257 or 3:68 ), or their nearness to God (see 10:62 and the corresponding note [84]). Similarly, the "powers of evil" (at-taghut) are spoken of in 2:257 as being "near unto those who are bent on denying the truth (alladhina kafaru)".

By Allah! We sent Rasools before you (O Muhammad) to other nations; but shaitan made their deeds seem fair to them so they did not believe, he is their patron today, and they shall have a painful punishment.
  - Muhammad Farooq-i-Azam Malik
By Allah! We have surely sent messengers to communities before you 'O Prophet', but Satan made their misdeeds appealing to them. So he is their patron today, and they will suffer a painful punishment.
  - Mustafa Khattab
By Allah, We verily sent messengers unto the nations before thee, but the devil made their deeds fair seeming unto them. So be is their patron this day, and theirs will be a painful doom.
  - Marmaduke Pickthall
By Allah We (also) sent (our apostles) to peoples before thee; but Satan made (to the wicked) their own acts seem alluring: he is also their patron today but they shall have a most grievous Penalty. 2090
  - Abdullah Yusuf Ali

In all ages and among all Peoples Allah sent His Messengers to teach the Truth and point the way to righteousness. But the allurements of Evil seemed always attractive, and many men preferred their own ways and the ways of their ancestors to the more difficult path of rectitude. This happened again in the time of Al-Mustafa, and will always happen as long as men succumb to Evil.

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16:64
وَمَآ أَنزَلْنَا عَلَيْكَ ٱلْكِتَـٰبَ إِلَّا لِتُبَيِّنَ لَهُمُ ٱلَّذِى ٱخْتَلَفُوا۟ فِيهِ ۙ وَهُدًى وَرَحْمَةً لِّقَوْمٍ يُؤْمِنُونَ Wam a anzaln a AAalayka alkit a ba ill a litubayyina lahumu alla th ee ikhtalafoo feehi wahudan wara h matan liqawmin yuminoon a
And upon thee [too] have We bestowed from on high this divine writ for no other reason than that thou might make clear unto them all [questions of faith] on which they have come to hold divergent views, and [thus offer] guidance and grace unto people who will believe.
  - Mohammad Asad
We have revealed to you the Book (The Qur'an) so that you may clearly explain to them the reality of those things in which they differ - it is a guidance and blessing for those people who believe.
  - Muhammad Farooq-i-Azam Malik
We have revealed to you the Book only to clarify for them what they differed about, and as a guide and mercy for those who believe.
  - Mustafa Khattab
And we have revealed the Scripture unto thee only that thou mayst explain unto them that wherein they differ, and (as) a guidance and a mercy for a people who believe.
  - Marmaduke Pickthall
And We sent down the Book to thee for the express purpose that thou shouldst make clear to them those things in which they differ and that it should be a guide and a mercy to those who believe. 2091
  - Abdullah Yusuf Ali

But the path of duty before Allah's Messenger is clear. He is sent with the Revelation (the Qur-an) for three express purposes; (1) that he should bring about unity among the jarring sects, for the Gospel of Unity, while preaching the One True God, leads also to the unity of mankind; (2) that the revelation should be a guide to right conduct; and (3) that it should show the path of repentance and Salvation, and thus be the highest mercy to erring sinners.

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16:65
وَٱللَّهُ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَأَحْيَا بِهِ ٱلْأَرْضَ بَعْدَ مَوْتِهَآ ۚ إِنَّ فِى ذَٰلِكَ لَـَٔايَةً لِّقَوْمٍ يَسْمَعُونَ Wa A ll a hu anzala mina a l ssam a i m a an faa h y a bihi alar d a baAAda mawtih a inna fee tha lika la a yatan liqawmin yasmaAAoon a
AND GOD sends down water from the skies, giving life thereby to the earth after it had been lifeless:74 in this, behold, there is a message indeed for people who [are willing to] listen.
  - Mohammad Asad

As so often in the Qur'an, a reference to the spiritual life engendered by divine revelation is followed here by a reference to the miracle of organic life as another indication of God's creative activity.

Allah sends down water from the sky, and with it gives life to the land after it has been dead (this Qur'an is being sent to serve the same purpose). Surely in this example there is a sign for those who listen.
  - Muhammad Farooq-i-Azam Malik
And Allah sends down rain from the sky, giving life to the earth after its death. Surely in this is a sign for those who listen.
  - Mustafa Khattab
Allah sendeth down water from the sky and therewith revives the earth after her death! Lo! herein is indeed a portent for a folk who hear.
  - Marmaduke Pickthall
And Allah sends down rain from the skies and gives therewith life to the earth after its death: verily in this is a Sign for those who listen. 2092
  - Abdullah Yusuf Ali

When the earth with all its vegetation is well-nigh dead, parched and shrivelled up, a vivifying shower of rain from above gives it new life. This natural phenomenon is a sign of Allah's infinite power, especially of His power to resurrect the dead, and thereafter muster them for judgment.

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