Surah 16. An-Nahl

[Be conscious, then, of] the Day when every human being shall come to plead for himself [alone] and every human being shall be repaid in full for whatever he has done, and none shall be wronged.

  - Mohammad Asad

On the Day of Judgement every soul will come pleading for itself and every soul will be paid in full for what it has done, and they shall not be dealt with unjustly.

  - Muhammad Farooq-i-Azam Malik

On the Day when every soul will come pleading for itself, and every soul will be repaid what it did, and they will not be wronged.

  - Marmaduke Pickthall

AND GOD propounds [to you] a parable: [Imagine] a town which was [once] secure and at ease, with its sustenance coming to it abundantly from all quarters, and which thereupon blasphemously refused to show gratitude for God's blessings: and therefore God caused it to taste the all-embracing misery¹³⁷ of hunger and fear in result of all [the evil] that its people had so persistently wrought.¹³⁸

  - Mohammad Asad

Lit., "the garment" (libas) - idiomatically used in classical Arabic to describe the utmost degree of misfortune which "envelops man like a garment" (Taj al-'Arus, with specific reference to the above verse).

This parable is meant to show that deliberate ingratitude for the manifold blessings which God bestows upon man - in other words, a deliberate refusal to submit to His guidance - is bound, in the long run and in the context of aggregate social life, to have disastrous consequences not only in the hereafter but in this world as well, inasmuch as no society may expect to live in security and ease unless it conforms to the ethical and social standards inherent in the concept of man's "bond with God" (as explained in surah {2}, note [19]).

Allah gives you an example of a town which was enjoying security and peace, receiving its provisions in abundance from every quarter, but it became ungrateful to the favors of Allah. As a result, Allah made its residents taste the consequences of their doings, through inflicting upon them misfortunes of hunger and fear.

  - Muhammad Farooq-i-Azam Malik

Allah coineth a similitude: a township that dwelt secure and well content, its provision coming to it in abundance from every side, but it disbelieved in Allah's favors, so Allah made it experience the garb of dearth and fear because of what they used to do.

  - Marmaduke Pickthall

And indeed, there had come unto them an apostle from among themselves - but they gave him the lie; and therefore suffering overwhelmed them while they were thus doing wrong [to themselves].

  - Mohammad Asad

A Rasool was sent to them from among themselves, but they denied him; so the punishment overtook them because they were wrongdoers.

  - Muhammad Farooq-i-Azam Malik

And verily there had come unto them a messenger from among them, but they had denied him, and So the torment seized them while they were wrong-doers.

  - Marmaduke Pickthall

AND SO, partake of all the lawful, good things which God has provided for you as sustenance, and render thanks unto God for His blessings, if it is [truly] Him that you worship.¹³⁹

  - Mohammad Asad

It is this call to gratitude that provides a connection between the present passage and the foregoing parable of the ungrateful town and, thus, with the opening passages (verses {1-15}) of this surah.

So eat of the good and lawful things which Allah has provided for you; and be grateful to Allah for His favors, if you are sincere in His worship.

  - Muhammad Farooq-i-Azam Malik

So eat of the lawful and good food which Allah hath provided for you, and thank the bounty of your Lord if it is Him ye serve.

  - Marmaduke Pickthall

He has forbidden to you only carrion, and blood, and the flesh of swine, and that over which any name other than God's has been invoked; but if one is driven [to it] by necessity - neither coveting it nor exceeding his immediate need - verily, God is much-forgiving, a dispenser of grace.¹⁴⁰

  - Mohammad Asad

It is to be noted that the above two verses are almost identical with {2:172-173}, and ought, therefore, to be read in conjunction with the whole passage of which those two verses form a part - namely, {2:168-173}. Cf. also {6: 145}.

He has only forbidden you to eat carrion (meat of dead a body), blood, pork, and that over which any name other than Allah has been invoked. But if one is forced by necessity, intending neither to break the Divine Law nor to transgress limits, then surely Allah is Forgiving, Merciful.

  - Muhammad Farooq-i-Azam Malik

He hath forbidden for you only carrion and blood and swine-flesh and that which hath been immolated in the name of any other than Allah; but he who is driven thereto, neither craving nor transgressing, lo! then Allah is Forgiving, Merciful.

  - Marmaduke Pickthall

Hence, do not utter falsehoods by letting your tongues determine [at your own discretion], "This is lawful and that is forbidden", thus attributing your own lying inventions to God:¹⁴¹ for, behold, they who attribute their own lying inventions to God will never attain to a happy state!

  - Mohammad Asad

Regarding the very important problem of an arbitrary determination, based on subjective preferences, of what is to be considered ethically right or wrong, see surah {2}. note [137].

You shall not falsely declare with your tongues: "This is lawful, and that is forbidden," in order to ascribe false things to Allah, for those who forge lies against Allah will never prosper.

  - Muhammad Farooq-i-Azam Malik

And speak not, concerning that which your own tongues qualify (as clean or unclean), the falsehood: "This is lawful, and this is forbidden," so that ye invent a lie against Allah. Lo! those who invent a lie against Allah will not succeed.

  - Marmaduke Pickthall

A brief enjoyment [may be theirs in this world] - but grievous suffering awaits them [in the life to come]!

  - Mohammad Asad

Brief is their enjoyment of this life, and they shall have a painful punishment.

  - Muhammad Farooq-i-Azam Malik

A brief enjoyment (will be theirs); and theirs a painful doom.

  - Marmaduke Pickthall

And [only] unto those who followed the Jewish faith did We forbid all that We have mentioned to thee ere this;¹⁴² and no wrong did We do to them, but it was they who persistently wronged themselves.

  - Mohammad Asad

I.e., in {6: 146}, revealed shortly before the present surah. The conjunctive particle "And" at the beginning of this sentence establishes a connection with the precept laid down in verse {114} above, "partake of all the lawful, good things which God has provided for you as sustenance": the implication being (as in 6:145 ) that none of the really good and wholesome things have been forbidden to the believer, and that the many dietary prohibitions and restrictions imposed on the Jews were imposed on them alone in punishment of their persistent sinning (cf. 3:93 ).

To the Jews, We prohibited those things which We have already mentioned to you, and it was not We Who imposed the hardships on them but they imposed those hardships on themselves.

  - Muhammad Farooq-i-Azam Malik

And unto those who are Jews We have forbidden that which We have already related unto thee. And We wronged them not, but they were wont to wrong themselves.

  - Marmaduke Pickthall

And once again:¹⁴³ Behold, thy Sustainer [shows mercy] to those who do evil out of ignorance and afterwards repent and live righteously: behold, after such [repentance] thy Sustainer is indeed much-forgiving, a dispenser of grace.

  - Mohammad Asad

For this rendering of thumma, see surah {6}, note [31].

Yet your Rabb is forgiving and merciful towards those who do something wrong through ignorance, but later repent and mend their ways.

  - Muhammad Farooq-i-Azam Malik

Then lo! thy Lord for those who do evil in ignorance and afterward repent and amend--lo! (for them) thy Lord is afterward indeed Forgiving, Merciful.

  - Marmaduke Pickthall

VERILY, Abraham was a man who combined within himself all virtues,¹⁴⁴ devoutly obeying God's will, turning away from all that is false,¹⁴⁵ and not being of those who ascribe divinity to aught beside God:

  - Mohammad Asad

This is one of the many meanings of the term ummah and, to my mind, the one most appropriate in the above context. - The mention of Abraham at this place contains a subtle allusion to verse {118}, where the Jews are spoken of: for, the latter claim to be "the chosen people" on account of their descent from Abraham, whereas the Qur'an consistently rejects all claims to a special status by virtue of one's descent. Moreover, the Qur'an states in many places that whereas this particular ancestor of the Hebrews - and, by the way, of most of the Arab tribes as well - was a personification of all that is good and upright, so that "God exalted him with His love" ( 4:125 ), his Jewish descendants always tended to rebel against God and, thus, "persistently wronged themselves".

For an explanation of this rendering of the term hanif, see surah {2}, note [110].

In fact Ibrahim (Abraham) was a nation in himself, an upright man obedient to Allah, and he was not of the mushrikin.

  - Muhammad Farooq-i-Azam Malik

Lo! Abraham was a nation obedient to Allah, by nature upright, and he was not of the idolaters;

  - Marmaduke Pickthall

[for he was always] grateful for the blessings granted by Him who had elected him and guided him onto a straight way.

  - Mohammad Asad

He was always grateful for the favors of Allah, Who chose him and guided him to a Right Way.

  - Muhammad Farooq-i-Azam Malik

Thankful for His bounties; He chose him and He guided him unto a straight path.

  - Marmaduke Pickthall

And so We vouchsafed him good in this world; and, verily, in the life to come [too] he shall find himself among the righteous.

  - Mohammad Asad

We gave him a good life in this world, and in the hereafter he will be among the righteous.

  - Muhammad Farooq-i-Azam Malik

And We gave him good in the world, and in the Hereafter he is among the righteous.

  - Marmaduke Pickthall

And lastly,¹⁴⁶ We have inspired thee, [O Muhammad, with this message:] "Follow the creed of Abraham, who turned away from all that is false, and was not of those who ascribe divinity to aught beside God;

  - Mohammad Asad

Lit., "thereafter" or "afterwards" (thumma): but since this particle evidently alludes here to the climax of all revelation as manifested in the Qur'an, the above rendering seems to be suitable.

And now We have revealed to you Our will, saying: "Follow the faith of Ibrahim the upright, he was not of the mushrikin."

  - Muhammad Farooq-i-Azam Malik

And afterward We inspired thee (Muhammad, saying): Follow the religion of Abraham, as one by nature upright. He was not of the idolaters.

  - Marmaduke Pickthall

[and know that the observance of] the Sabbath was ordained only for those who came to hold divergent views about him;¹⁴⁷ but, verily, God will judge between them on Resurrection Day with regard to all on which they were wont to differ."¹⁴⁸

  - Mohammad Asad

I.e., about Abraham. The implication is that the majority of the Jews had deviated from the true creed of Abraham (which is the meaning of the phrase, "those who came to hold divergent views about him") inasmuch as most of them became convinced that they were "God's chosen people" simply because of their physical descent from that great Prophet: an assumption which obviously runs counter to every truly religious principle. As the Qur'an repeatedly points out, this spiritual arrogance was punished by God's imposition on the children of Israel - and on them alone - of all manner of severe restrictions and rituals, of which the obligation to refrain from all work and even travel on the Sabbath was one. In its widest implication, this passage is meant to stress the fact that all God-imposed rituals are only a means towards the achievement of spiritual discipline, and never a religious goal in themselves.

I.e., He will judge between those who are convinced of their ultimate salvation on the basis of their alleged status of "God's chosen people", and those who believe in man's individual responsibility before God: and thus the discourse returns to the problem of God-consciousness and righteous living.

As for the Sabbath, it was ordained for those who differed about its observance. Surely your Rabb will judge between them on the Day of Judgment about that over which they differ.

  - Muhammad Farooq-i-Azam Malik

The Sabbath was appointed only for those who differed concerning it, and lo! thy Lord will judge between them on the Day of Resurrection concerning that wherein they used to differ.

  - Marmaduke Pickthall

CALL THOU [all mankind] unto thy Sustainer's path with wisdom and goodly exhortation, and argue with them in the most kindly manner:¹⁴⁹ for, behold, thy Sustainer knows best as to who strays from His path, and best knows He as to who are the right-guided.

  - Mohammad Asad

Cf. 29:46 - "And do not argue with the followers of earlier revelation otherwise than in the most kindly manner". This stress on kindness and tact and, hence, on the use of reason alone in all religious discussions with adherents of other creeds is fully in tune with the basic, categorical injunction, "There shall be no coercion in matters of faith" ({2: 256}).

Call people to the Way of your Rabb with wisdom and best advice, and reason with them, if you have to, in the most courteous manner: for your Rabb knows best who strays from His Way and He knows best who is rightly guided.

  - Muhammad Farooq-i-Azam Malik

Call unto the way of thy Lord with wisdom and fair exhortation, and reason with them in the better way. Lo! thy Lord is best aware of him who strayeth from His way, and He is Best Aware of those who go aright.

  - Marmaduke Pickthall

Hence, if you have to respond to an attack [in argument], respond only to the extent of the attack leveled against you;¹⁵⁰ but to bear yourselves with patience is indeed far better for [you, since God is with] those who are patient in adversity.

  - Mohammad Asad

Lit., "retaliate [or "respond"] with the like of what you have been afflicted with": thus, the believers are admonished to observe self-restraint while arguing with people of another persuasion, and never to offend against decency and intellectual equity. Although retaliation in argument is permissible if one's integrity is impeached by an opponent, the sequence makes it clear that it is morally preferable to renounce it altogether and to bear the unjust attack with patience.

If you have to retaliate, let your retaliation be commensurate with the wrong which was done to you; but if you endure with patience, the best reward indeed is for those who endure with patience.

  - Muhammad Farooq-i-Azam Malik

If ye punish, then punish with the like of that wherewith ye were afflicted. But if ye endure patiently, verily it is better for the patient.

  - Marmaduke Pickthall

Endure, then, with patience [all that they who deny the truth may say] - always remembering that it is none but God who gives thee the strength to endure adversity¹⁵¹ - and do not grieve over them, and neither be distressed by the false arguments which they devise:¹⁵²

  - Mohammad Asad

Lit., "and thy patience in adversity (sabr) is due to [or "rests with"] none but God" - i.e., it must never be allowed to become a source of spiritual arrogance and false self-righteousness.

Lit., "all that they are scheming", i.e., by inventing false and irrelevant arguments against God's messages.

Be patient - for your patience is not but with the help of Allah - do not grieve over them and do not distress yourself because of their plots,

  - Muhammad Farooq-i-Azam Malik

Endure thou patiently (O Muhammad). Thine endurance is only by (the help of) Allah. Grieve not for them, and be not in distress because of that which they devise.

  - Marmaduke Pickthall

for, verily, God is with those who are conscious of Him and are doers of good withal!

  - Mohammad Asad

for Allah is with those who fear Him and adopt the righteous attitude.

  - Muhammad Farooq-i-Azam Malik

Lo! Allah is with those who keep their duty unto Him and those who are doers of good.

  - Marmaduke Pickthall