Surah 16. An-Nahl

Gardens of perpetual bliss will they enter - [gardens] through which running waters flow - having therein all that they might desire. Thus will God reward those who are conscious of Him -

  - Mohammad Asad

- Gardens of Eden will they enter, beneath which rivers flow, having therein all that they wish to have. Thus shall Allah reward the righteous,

  - Muhammad Farooq-i-Azam Malik

the Gardens of Eternity which they will enter, under which rivers flow. In it they will have whatever they desire. This is how Allah rewards the righteous-

  - Mustafa Khattab

Gardens of Eden which they enter, underneath which rivers flow, wherein they have what they will. Thus Allah repayeth those who ward off (evil),

  - Marmaduke Pickthall

Gardens of Eternity which they will enter: beneath them flow (pleasant) rivers: they will have therein all that they wish: thus doth Allah reward the righteous

  - Abdullah Yusuf Ali

those whom the angels gather in death while they are in a state of inner purity, greeting them thus: "Peace be upon you! Enter paradise by virtue of what you were doing [in life]!"

  - Mohammad Asad

- such pious people the angels cause to die, saying: "Peace be upon you! Enter the paradise because of the good deeds you have done."

  - Muhammad Farooq-i-Azam Malik

those whose souls the angels take while they are virtuous, saying 'to them', 'Peace be upon you! Enter Paradise for what you used to do.'

  - Mustafa Khattab

Those whom the angels cause to die (when they are) good. They say: Peace be unto you! Enter the Garden because of what ye used to do.

  - Marmaduke Pickthall

(Namely) those whose lives the angels take in a state of purity saying (to them) "Peace be on you; enter ye the Garden because of the good which ye did (in the world)." ²⁰⁵⁵

  - Abdullah Yusuf Ali

In a state of purity: from the evils of this world, from want of faith and want of grace. Purity from such evil is the mark of true Islam, and those who die in such purity will be received into Felicity with a salutation of Peace.

ARE THEY [who deny the truth] but waiting for the angels to appear unto them, or for God's judgment to become manifest?²⁹ Even thus did behave those [stubborn sinners] who lived before their time; and [when they were destroyed,] it was not God who wronged them, but it was they who had wronged themselves:

  - Mohammad Asad

Lit., "for the angels to come to them, or for God's judgment (amr) to come" - i.e., for the Day of Resurrection. The full meaning of this passage is forthcoming from 6:158 , revealed at the same period as the present surah.

Are these unbelievers waiting for the angels to come down to take their lives or the commandment of your Rabb to come to pass for their doom? So did those who went before them. It was not Allah who was unjust to them, but they were unjust to themselves.

  - Muhammad Farooq-i-Azam Malik

Are they only awaiting the coming of the angels or the command of your Lord 'O Prophet'? So were those before them. And Allah never wronged them, but it was they who wronged themselves.

  - Mustafa Khattab

Await they aught save that the angels should come unto them or thy Lord's command should come to pass? Even so did those before them. Allah wronged them not, but they did wrong themselves,

  - Marmaduke Pickthall

Do the (ungodly) wait until the angels come to them or there comes the Command of thy Lord (for their doom)? So did those who went before them. But Allah wronged them not: nay they wronged their own souls. ²⁰⁵⁶

  - Abdullah Yusuf Ali

That is, until death comes to them, or some Punishment in this life, itself, which precludes them from repentance, and the Mercy of Allah.

for all the evil that they had done fell [back] upon them, and they were overwhelmed by the very thing which they had been wont to deride.³⁰

  - Mohammad Asad

See 6:10 and the corresponding note. Similar phrases occur in many places in the Qur'an, always with reference to a derision of divine messages and, particularly, of predictions relating to God's chastisement of reprobate sinners. As so often, the Qur'an points out here that this "chastisement" or "suffering" ('adhab) is but a natural, unavoidable consequence of deliberate wrongdoing: hence, he who becomes guilty of it is, in reality, "doing wrong to himself" or "sinning against himself" inasmuch as he destroys his own spiritual integrity and must subsequently suffer for it.

At the end, the evil results of their deeds overtook them, and the very scourge at which they mocked, hemmed them in.

  - Muhammad Farooq-i-Azam Malik

Then the evil 'consequences' of their deeds overtook them, and they were overwhelmed by what they used to ridicule.

  - Mustafa Khattab

So that the evil of what they did smote them, and that which they used to mock surrounded them.

  - Marmaduke Pickthall

But the evil results of their deeds overtook them and that very (Wrath) at which they had scoffed hemmed them in.

  - Abdullah Yusuf Ali

Now they who ascribe divinity to aught beside God say, "Had God so willed, we would not have worshipped aught but Him - neither we nor our forefathers; nor would we have declared aught as forbidden without a commandment from Him."³¹ Even thus did speak those [sinners] who lived before their time; but, then, are the apostles bound to do more than clearly deliver the message [entrusted to them]?³²

  - Mohammad Asad

Lit., "apart from Him". See in this connection 6:148 and the corresponding note [141]. (The arbitrary, unwarranted prohibitions and taboos alluded to in that verse as well as in the present one are discussed in {6:136-153} and explained in my notes.) The derision of God's messages by the deniers of the truth is implied in their questioning His grant of free will to man - that is to say, the ability to choose between right and wrong, which is the basis of all morality.

I.e., the apostles could not force anyone to make the right choice.

The mushrikin say: "If Allah wanted, neither we nor our forefathers would have worshipped any one else but Him, nor made anything unlawful without His will." Such excuses were put forward also by those who went before them. Yet Rasools have no more responsibility than to convey the Message clearly.

  - Muhammad Farooq-i-Azam Malik

The polytheists argue, 'Had Allah willed, neither we nor our forefathers would have worshipped anything other than Him, nor prohibited anything without His command.' So did those before them. Is not the messengers' duty only to deliver 'the message' clearly?

  - Mustafa Khattab

And the idolaters say: Had Allah willed, we had not worshipped aught beside Him, we and our fathers, nor had we forbidden aught without (command from) Him. Even so did those before them. Are the messengers charged with aught save plain conveyance (of the message)?

  - Marmaduke Pickthall

The worshippers of false gods say: "If Allah had so willed we should not have worshipped aught but Him neither we nor our fathers nor should we have prescribed prohibitions other than His." So did those who went before them. But what is the mission of apostles but to preach the Clear Message? ^{2057 2058 2059}

  - Abdullah Yusuf Ali

The old, old argument: if Allah is All-Powerful, why did He not force all persons to His Will? This ignores the limited Free-will granted to man, which is the whole basis of Ethics. Allah gives man every opportunity of knowing and understanding things, but He does not force him, for that would be against the whole Plan on which our present Life is constituted.

The Pagan Arabs prescribed various arbitrary prohibitions in the matter of meat; see vi. 143-145. These, of course, are not recognised by Islam, which also removed some of the restrictions of the Jewish Law; vi. 146. The general meaning, however, is far wider. Men erect their own taboos and prohibitions, barriers and restrictions, and ascribe them to Religion. This is wrong, and more consonant with Pagan practice than with Islam.

Clear Message: Mubin: in three senses; (1) a Message clear and unambiguous; (2) one that makes all things clear to those who try to understand, because it accords with their own nature as created by Allah; (3) one preached openly and to everyone.

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

We surely sent a messenger to every community, saying, 'Worship Allah and shun false gods.' But some of them were guided by Allah, while others were destined to stray. So travel throughout the land and see the fate of the deniers!

  - Mustafa Khattab

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

For We assuredly sent amongst every People an apostle (with the Command) "Serve Allah and eschew Evil": of the people were some whom Allah guided and some on whom Error became inevitably (established). So travel through the earth and see what was the end of those who denied (the Truth). ^{2060 2061}

  - Abdullah Yusuf Ali

Even though Allah's Signs are everywhere in Nature and in men's own conscience, yet in addition Allah has sent human Messengers to every People to call their attention to the Good and turn them from Evil. So they cannot pretend that Allah has abandoned them or that He does not care what they do. His divine Grace always invites their will to choose the right.

While some people accept the guidance of the divine Grace, others so surrender themselves to Evil that it must necessarily follow that Evil obtains a grip over them. They have only to travel through Time or Space to see the end of those who abandoned their lights and surrendered to Evil and Error. For haqqat and the meaning of haqq in this connection cf. xv. 64.

[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 though you 'O Prophet' are keen on their guidance, Allah certainly does not guide those He leaves to stray, and they will have no helpers.

  - Mustafa Khattab

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

  - Marmaduke Pickthall

If thou art anxious for their guidance yet Allah guideth not such as He leaves to stray and there is none to help them. ²⁰⁶²

  - Abdullah Yusuf Ali

When once Allah's Grace is rejected by any one, such a person loses all help and guidance. Such persons are then outside Allah's Grace, and therefore they are outside guidance.

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

They swear by Allah their most solemn oaths that Allah will never raise the dead to life. Yes 'He will'! It is a true promise binding on Him, but most people do not know.

  - Mustafa Khattab

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

They swear their strongest oaths by Allah that Allah will not raise up those who die: Nay but it is a promise (binding) on Him in truth: but most among mankind realize it not. ^{2063 2064}

  - Abdullah Yusuf Ali

The strongest oath of the Pagan Arabs would be by the Supreme Allah; less strong oaths would be by their subordinate deities, or their ancestors, or other things they valued or held sacred.

The usual Pagan creed is: 'If there is a God, it does not follow that He will raise us up; why should He?' The answer is twofold: (1) Allah has promised it, and Allah's promise is true; (2) He must finally manifest the Truth to them, convict them of their falsehood, and enforce their personal responsibility (xvi. 39).

[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

'He will do that' to make clear to them what they disagreed on, and for the disbelievers to know that they were liars.

  - Mustafa Khattab

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

  - Marmaduke Pickthall

(They must be raised up) in order that He may manifest to them the truth of that wherein they differ and that the rejecters of Truth may realize that they had indeed (surrendered to) Falsehood. ²⁰⁶⁵

  - Abdullah Yusuf Ali

See the last note.

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

If We ever will something 'to exist', all We say is: 'Be!' And it is!

  - Mustafa Khattab

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

  - Marmaduke Pickthall

For to anything which We have willed We but say the Word "Be" and it is. ²⁰⁶⁶

  - Abdullah Yusuf Ali

Allah's "Word" is in itself the Deed, Allah's Promise is in itself the Truth. There is no interposition of Time or Condition between His Will and its consequences, for He is the Ultimate Reality. He is independent of the proximate or material causes, for He Himself creates them and establishes their Laws as He pleases.

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

As for those who emigrated in 'the cause of' Allah after being persecuted, We will surely bless them with a good home in this world. But the reward of the Hereafter is far better, if only they knew.

  - Mustafa Khattab

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

To those who leave their homes in the cause of Allah after suffering oppression We will assuredly give a goodly home in this world: but truly the reward of the Hereafter will be greater if they only realize (this)! ²⁰⁶⁷

  - Abdullah Yusuf Ali

There is no merit in suffering exile (hijrat) in itself. To have any merit, it must be; (1) in the cause of Allah, and (2) after such an oppression as forces the sufferer to choose between Allah and man. When these conditions are fulfilled, the exiles are entitled to the highest honour, as having made a great sacrifice in the cause of Allah. Such were the early Muslim exiles to Abyssinia; such were the later exiles to Madinah before the Prophet himself left his home in Makkah and went to Madinah; and such were the exiles who went with the Prophet or followed him. At all these stages, his approval or advice was always obtained, either specifically or generally.

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

'It is' they who have patiently endured, and in their Lord they put their trust.

  - Mustafa Khattab

Such as are steadfast and put their trust in Allah.

  - Marmaduke Pickthall

(They are) those who persevere in patience and put their trust on their Lord.

  - Abdullah Yusuf Ali

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

We did not send 'messengers' before you 'O Prophet' except mere men inspired by Us. If you 'polytheists' do not know 'this already', then ask those who have knowledge 'of the Scriptures'.

  - Mustafa Khattab

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 before thee also the apostles We sent were but men to whom We granted inspiration: if ye realize this not ask of those who possess the Message. ^{2068 2069}

  - Abdullah Yusuf Ali

Allah's prophets were always men, not angels; and their distinction was the inspiration they received.

If the Pagan Arabs, who were ignorant of religious and other history, wondered how a man from among themselves could receive inspiration and bring a Message from Allah, let them ask the Jews, who had also received Allah's Message earlier through Moses, whether Moses was a man, or an angel, or a god. They would learn that Moses was a man like themselves, but inspired by Allah. "Those who possess the Message" may also mean any men of Wisdom, who were qualified to have an opinion in such matters.

[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

'We sent them' with clear proofs and divine Books. And We have sent down to you 'O Prophet' the Reminder, so that you may explain to people what has been revealed for them, and perhaps they will reflect.

  - Mustafa Khattab

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

(We sent them) with Clear Signs and Books of dark prophecies; and We have sent down unto thee (also) the Message; that thou mayest explain clearly to men what is sent for them and that they may give thought. ²⁰⁷⁰

  - Abdullah Yusuf Ali

As the People of the Book had received "Clear Signs" and inspired Books before, so also Allah's Message came to the Prophet Muhammad through the Qur-an, which superseded the earlier revelations, already corrupted in the hands of their followers.

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

Do those who devise evil plots feel secure that Allah will not cause the earth to swallow them? Or that the torment will not come upon them in ways they cannot comprehend?

  - Mustafa Khattab

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

Do then those who devise evil (plots) feel secure that Allah will not cause the earth to swallow them up or that the Wrath will not seize them from directions they little perceive? ²⁰⁷¹

  - Abdullah Yusuf Ali

Cf. xvi. 26. The wicked plot against Prophets of Allah in secret, forgetting that every hidden thought of theirs is known to Allah, and that for every thought and action of theirs they will have to account to Allah. And Allah's punishment can seize them in various ways. Four are enumerated here. (1) They may be swallowed up in the earth like Qarun, whose story is told in xxviii. 76-81. He was swallowed up in the earth while he was arrogantly exulting on the score of his wealth. (2) It may be that, like Haman, the prime minister of Pharaoh, they are plotting against Allah, when they are themselves overwhelmed by some dreadful calamity; xi. 36-38, xxix. 39-40. The case of Pharaoh is also in point. He was drowned while he was arrogantly hoping to frustrate Allah's plans for Israel; x. 90-92. For (3) and (4) see the next two notes.