An-Nahl

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

1. The Hour and the punishment that Allah has decreed for you - O disbelievers - is close, so do not ask for it to come sooner than its time. Exalted is He and High above that which they associate with Him in their worship.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

128 verses, revealed after [surat] al-Kahf. In the Name of God, the Compassionate, the Merciful: [16:1] When the idolaters found chastisement slow in coming, the following was revealed: God’s com¬ mandment has come, that is, the Hour [has come] ([this verb] ata is in the past tense because it means that [the event therein described] will come to pass) in other words, it [Gods commandment] is close at hand, so do not seek to hasten it, do not demand it before its [due] time, for it will come to pass without doubt.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

2. He sends down the angels to whichever of His Messengers He wills with revelation that brings life to the souls: Saying: Warn O Messengers, the people against associating partners with Allah, for there is no one deserving of worship besides Me. Be mindful of me - O People - by fulfilling my instructions and avoiding my prohibitions.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

of His transcendence — and exalted be He above what they associate, with Him, in the way of others. [16:2] He sends down the angels, namely, Gabriel, with the Spirit, with the Revelation, of His command, by His will, to whomever He will of His servants, and these are the prophets, [saying] that (an is explica¬ tive): Warn, threaten the disbelievers with chastisement and make them aware, that there is no God save Me: so fear Me, fear Me. [16:3] He created the heavens and the earth with the Truth, that is, with the purpose of [manifesting] truth.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

3. Allah created the heavens and the earth without any precedent for a true purpose. He did not create them in vain, but created them to serve as a sign of His greatness. He is Exalted and high above their ascribing others as partners to Him.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

4. He created man from a despised drop of fluid who then progressed from one form to another until he became a harsh contender using falsehood to attempt to invalidate with it the truth, being an obvious opponent in his arguing.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

pose of [manifesting] truth. Exalted be He above what they associate, with Him in the way of idols. [16:4] He created man from a drop of fluid, of Sperm, until He makes him Strong and tough, yet behold! he is disputatious, extremely quarrelsome, openly, making this [disputatiousness] clear in his rejection of resurrection, contending: Who shall revive the bones when they are decayed? [Q. 36:78].

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

5. He also created livestock such as camels, cattle and goats for your benefit - O People. Some of these benefits include deriving warmth from their wool and hair and other benefits from their milk, skin and backs. Some of them serve as food that you eat.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ejection of resurrection, contending: Who shall revive the bones when they are decayed? [Q. 36:78]. [16:5] And the cattle, camels, cows and sheep (al-an‘ama, cattle’, is in the accusative because of the im¬ plied verb [governing it], as explained by [the following words, khalaqaha lakum]). He created them for you, [you being] included among the number of mankind.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

6. There is beauty in them for you in the evening and in the morning when you take them out to graze.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

s [the verb] for the purpose of [establishing harmony with] the end-rhyme [of the Qur’anic verse]); [16:6] and for you there is in them beauty, adornment, when you bring them [home] to reSl, [when you] return them to their resting places in the evening, and when you drive them forth to pasture, when you bring them out to the grazing pastures in the morning. [16:7] And they bear your burdens, your baggage, to a land which you coidd not reach, without being on camel-back, save with great trouble to yourselves, [save by] Straining them.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

7. These livestock that We created for you carry your heavy goods when you travel to places that you would only be able to reach after bearing great hardship on yourselves. Your Lord - O People - is Kind and Merciful to you as He has subjugated these livestock to you.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

8. He created horses, mules and donkeys for you to ride and carry your goods on and for them to be an adornment for you that you can beautify yourselves with amongst people. He will create in the future means of transport and other things that you do not know about.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

by] Straining them. Indeed your Lord is Gentle, Merciful, to you, in having created these for you. [16:8] And, He created, horses and mules and asses, that you may ride them, and for adornment (wa- zinatan is an objeCt denoting reason; the use of both of these reasons [‘to ride’ and ‘for adornment’] as il¬ lustrations of [God’s] graces does not preclude that they may have been created for other purposes, such as for consumption in the case of horses — which is established [as lawful] by a hadith in both Sahihs [of Bukhari and Muslim]); and He creates what you do not know, of marvelous and…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

9. Allah has made it a duty upon Himself to show the Path that leads to His Pleasure, which is Islam. Some paths are that of Satan that deviate away from the truth. Any path other than the path of Islam is deviated. Had Allah willed to guide you all to Faith He would have guided you alltogether.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ihs [of Bukhari and Muslim]); and He creates what you do not know, of marvelous and Strange things. [16:9] And God’s is the direction of the way, that is, to point out the Straight path, and some of them, that is, the paths, are deviant, swerving away from Straightness. And had He willed, to guide you, He woidd have guided you, to seek the way, all, so that you would be [rightly] guided of your own choice. [16:10] He it is Who sends down water from the heaven, whence you have drink, for you to drink, and whence are trees, which grow because of this [water], whereat you let your animals gr…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

10. He, may He be glorified, is the One Who sent down for you water from the clouds. From this water you have a drink that you and your livestock can drink of. From it you get vegetation on which you can graze your animals.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

11. With that water, Allah grows for you the crops that you eat. He also grows for you olives, date-palms and grapes as well as other types of fruit. In that water and the things that it gives rise to there is a sign of Allah’s power for people who ponder over His creation and use it as evidence of Allah’s greatness.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

graze. 1 In other words, God created these for all mankind, but the address happens to be for you. [16:11] With it He makes the crops grow for you, and olives and date-palms and vines and all kinds of fruit. Surely in that, which is mentioned, there is a sign, indicating His Oneness, exalted He be, for people who reflefl, upon His handiwork and therefore believe.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

12. Allah subjugated the night for you so that you can find peace and rest in it, and the day so that you can earn your livelihood in it. He put the sun at your service and made it bright and the moon, which He made a light. The stars are subjugated for you by His decree, which you use for navigation in the darknesses of the sea and land and by which you come to know time etc. In the subjugation of all of these things there are clear signs of Allah’s power for people who apply their minds, for they are the ones who will grasp the wisdom in them.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ating His Oneness, exalted He be, for people who reflefl, upon His handiwork and therefore believe. [16:12] And He disposed for you the night and the day and the sun (wa’l-shamsa, read in the accusa¬ tive as a supplement to what precedes it; or read wa’l-shamsu in the nominative as a subjedt [of a new sentence]) 2 and the moon and the ftars (also read both ways) 3 are disposed ( musakhkharatin, read in the accusative as a circumstantial qualifier, or in the nominative [musakhkharatun] as a predicate) by His command, by His will.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

13. He, may He be glorified, also subjugated for you the things on earth that He created having diverse colours such as minerals, animals, plants and crops. In what He has created and subjugated for you there is a clear sign of Allah’s power for people to pay heed and realise that Allah is a powerful benefactor.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

nd, by His will. Surely in that there are signs for people who understand, [a people] who reflecft. [16:13] And, He has disposed for you, whatever He has created for you in the earth, of animals, plants and otherwise, diverse in hue, such as red, yellow, green and otherwise. Surely in that there is a sign for people who remember, [a people who] are admonished.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

14. He, may He be glorified, is the One Who subjugated the sea for you and enabled you to travel on it and to extract what is in it, so that you can eat the fresh and soft meat of the fish that you catch and that you can extract from it jewellery that you and your wives can wear such as pearls and coral. You see the ships splitting the waves of the ocean and you travel on these ships in search of Allah's bounty in the form of profit you gain from trade. All of this is for you to be grateful to Allah for the favours He has given you and to worship Him alone.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

d otherwise. Surely in that there is a sign for people who remember, [a people who] are admonished. [16:14] And He it is Who disposed the sea, [He it is Who] subdued it, that it might be sailed upon and dived in, that you may eat from it fresh meat, that is, fish, and bring forth from it ornaments which you wear, namely, pearls and coral.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

15. He spread out mountains on earth to keep it firm so that it does not shake and cause you to become unsettled. He caused rivers to flow so that you can drink from them and give water to your livestock and crops. He split in it pathways for you to tread and reach your destinations without losing your way.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

s bounty, exalted He be, by way of commerce, and that you might be thankful, to God for [all] that. [16:15] And He caSt into the earth firm mountains, leSt it should shake, move, with you, and, He made therein, rivers, such as the Nile, and ways, roads, so that you might be guided, to your destinations, [16:16] — and landmarks [as well], by which you might find the roads, [landmarks] such as mountains, during the day, and by the Star, meaning, by the Stars, they are guided, to the roads and to the direction of prayer ( qibla ) by night. [16:17] Is He then Who creates — namely, God — as h…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

16. He made for you on earth clear landmarks that you could be guided by when travelling during the day. He also made for you stars in the sky that you could use as a guide at night.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

17. Is the one who creates all these things like the one who does not create anything?! Do you not think about the greatness of Allah who created everything and worship Him alone without ascribing as partners to Him what has not created anything?

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

18. If you - O people - tried to count and list Allah’s many blessings that He has favoured you with, you will not be able to do so because they are so numerous and diverse. Allah is Forgiving, as He did not take you to task for being neglectful of showing thanks to Him, and Merciful, as he did not stop these blessings from you on account of your sins and failure to thank Him.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

associate them with Him in worship? No. Will you not then remember, this, and so become believers? [16:18] And if you were to count God’s grace you could never reckon it, number it precisely, let alone be able to give thanks for it. Indeed God is Forgiving, Merciful, since He beStows graces upon you deSJiite your shortcomings and your [acfts of] disobedience. [16:19] And God knows what you keep secret and what you disclose. [16:20] And those whom you invoke (tad'una, or read yad'una ‘they invoke’) besides God, namely, the idols, do not create anything, but are themselves created, fashione…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

19. Allah knows the actions that you - O servants - conceal and those that you reveal. None of those actions are hidden from Him and He will recompense you for them.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

20. Those whom the idolaters worship besides Allah, do not create anything no matter how little. Those who worship them besides Allah are the ones who make them. How do they worship besides Allah those idols which they make with their own hands?!

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

21. Despite the fact that the idol worshippers made their gods with their own hands, they are also lifeless things that have no life nor knowledge. They do not know when they will be resurrected with their worshippers on the Day of Judgement, to be thrown together with them into the fire of Hell.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ls, do not create anything, but are themselves created, fashioned from Stones and other [materials]. [16:21] I 7 i ey are dead, possessing no life ( amwatun, ‘dead’, is a second predicate), 4 not living (an em¬ phasis), and they, the idols, are not aware when, is the time [in which], they shall be raised, that is, creatures: so how can they be worshipped? For, only the Creator, the Living, the Knower of the Unseen can be a God. [16:22] Your God, the One deserving of your worship, is One God, without [any] equal in [terms of] His essence or His attributes, and this is God, exalted He be.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

22. The only being that truly deserves to be worshipped is only one being who has no partner and that is Allah. Those who deny the resurrection and the recompense, their hearts are arrogant and they do not fear the reckoning. They therefore do not believe that there will be any reckoning or retribution. They are arrogant and refuse to accept the truth.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

23. Truly, Allah knows the actions that these people conceal and He knows the actions they reveal. Nothing is hidden from Him and He will recompense them for that. He, may He be glorified, does not love those who are too proud to worship and submit to Him. Instead he detests such people intensely.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ts are in denial, rejecting the Oneness [of God], and they are arrogant, scorning to believe in it. [16:23] Without doubt, verily, God knows what they keep secret and what they disclose, and will requite them for it. Indeed He does not love the arrogant, meaning, He will punish them. 2 The English translation assumes the former (accusative) reading. 3 In other words, either in the accusative or in the nominative, the variants are given by Ibn Mujahid ( Qiraat , 370). 4 After the predicate of the previous statement, which is la yakhluquna shay’an, ‘they do not create anything’.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

24. When these people who deny the oneness of the Creator and who reject the resurrection are asked: What did Allah reveal to Muhammad (peace be upon him)? They say: He did not reveal anything to him. It is only that he himself has brought stories and fables of the earlier ones.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

predicate of the previous statement, which is la yakhluquna shay’an, ‘they do not create anything’. [16:24] The following was revealed regarding al-Nadr b. al-Harith: And when it is said to them, ‘What is it (ma is an interrogative particle; dha is a relative particle) that your Lord has revealed?’, to Muhammad (s), they say, [that] these [revelations] are, ‘fables, lies, of the ancients’, in order to lead people astray.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

25. So that their outcome will be that they will bear their sins without any reduction, and they will also bear some of the sins of those they misled from Islam on account of ignorance and blind imitation. How terrible will be that which they will carry from their own sins and the sins of their followers.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ay, [that] these [revelations] are, ‘fables, lies, of the ancients’, in order to lead people astray. [16:25] That they may bear, at the conclusion of the matter, their burdens, their sins, complete, none of them expunged, on the Day of Resurrection and also, [bear] some, of the burdens of those whom they lead aftray without any knowledge, because they summoned them to error and they [the latter] fol¬ lowed them, and thus both share in the sin. How evil, awful, is the burden they bear, this load [of sins] of theirs which they carry.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

26. The disbelievers before these people devised plots against their Messengers. Allah then destroyed their buildings from the foundations and as a result their roofs fell on them from above. The punishment came to them from where they did not expect as they had expected their buildings to protect them but they were destroyed by them.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

the sin. How evil, awful, is the burden they bear, this load [of sins] of theirs which they carry. [16:26] Those before them had indeed plotted, [those] such as Nimrod — he built a lofty tower that he might ascend through it to the heavens and wage war against its inhabitants; then God came at. He aimed at, their edifice from the foundations, from the base, unleashing against it winds and earthquake, which demolished it; and so the roof collapsed upon them from above them, that is, while they were beneath it, and the chastisement came upon them whence they were not aware, from a direction…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

27. Then on the Day of Judgment Allah will humiliate and disgrace them with His punishment and He will say to them: Where are my partners whom you used to associate with me in worship and because of which you used to oppose the prophets and the believers? Those who were righteous scholars will then say:: Indeed! Humilation and torment on this Day will necessarily cover the disbelievers.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ng] the thwarting of that which they had settled on in the way of plots againSt [God’s] messengers. [16:27] Then on the Day of Resurrection He will disgrace them, humiliate them, and He, God, will say, to them by the tongues of the angels, in rebuke: ‘Where are those associates of Mine, as you [were wont to] claim, concerning whom, for whose sake, you used to make breaches?’, you used to opposed the believers.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

28. Those whose souls are taken by the angel of death and his aides while wronging themselves in their disbelief will submit with full surrender when death actually comes to them, and they will deny the disbelief and sins they used to do, thinking that such denial will be of benefit to them. It will be said to them: You have lied. You were disbelievers who used to commit sin. Allah knows everything that you used to do in the world. Nothing is hidden from Him and He will recompense you for that.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

rtune, are for the disbelievers — they say this rejoicing at their [the disbelievers’] misfortune — [16:28] those whom the angels take [in death] (read [feminine person] tatawaffahum or [masculine] yatawaffahum ) while they are wronging themselves’, through disbelief. Then they will offer submission, becoming compliant and submitting themselves [to belief in God] upon death, saying: ‘We were not do¬ ing any evil’, [any] associating others with God, whereat the angels say: ‘Nay! Surely God is Knower of what you used to do’, and will requite you for it. [16:29] And it will also be said to…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

29. It will be said to them: Enter in accordance with your deeds through the doors of Hell to live therein forever. What an evil place of residence for those who were too arrogant to have faith in Allah and worship Him alone.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

30. Yet those who were mindful of their Lord by fulfilling His instructions and avoiding His prohibitions were asked: What did your Lord send down to your Prophet Muhammad (peace be upon him)? They replied: Allah has sent down on him great good. For those who worshipped Allah well and treated His creation well in this worldly life there is an excellent reward including victory and abundance of sustenance. And the reward that Allah has prepared for them in the Hearafter will be better then what He has already given them in the world.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

enter the gates of Hell, to abide therein! Evil indeed is the lodging, the abode, of the arrogant. [16:30] And it is said to those who fear, idolatry, ‘What has your Lord revealed?’ They will say, ‘Good! For those who were virtuous, by [embracing] faith, in this world, there will be a virtuous [reward], namely, a goodly life; and truly the abode of the Hereafter, that is, Paradise, is better, than the world and all that is in it. God says [the following] regarding it: And truly excellent is the abode of the God-fearing, it [the Hereafter] is.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

31. They will enter gardens of residence and permanence with rivers flowing below their palaces and trees. In these gardens they will have every type of food, drink and other pleasures that they desire. This type of reward, which He gives to those who are mindful from the nation of Muhammad (peace be upon him), He also gives to those who were mindful from the previous communities.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ollowing] regarding it: And truly excellent is the abode of the God-fearing, it [the Hereafter] is. [16:31] Gardens of Eden, as a [place of] residence ( jannatu Adnin is a subject, the predicate of which is [what follows]) which they will enter, [ Gardens] underneath which rivers flow, wherein they shall have whatever they wish.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

32. Those whose souls are taken by the angel of death and his aides while their hearts were free from disbelief, the angels will address them saying: Peace be on you. You are safe from every difficulty. Enter paradise because of the correct belief and good actions that you used to do in the world.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

33. Are these denying idolaters waiting for anything but the angel of death and his aides to come to take their souls and strike their faces and their backs, or for Allah’s command to come to eradicate them by means of a punishment in the world? Similar to those idolaters who came before who were destroyed because if their idolatry; so too the idolaters of Makkah may perhaps meet the same fate. Allah did not wrong them when He destroyed them but they wronged their own souls by bringing them to the point of destruction because of their disbelief in Allah.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

on you!, and it is said to them in the Hereaf¬ ter: Enter Paradise because of what you used to do’. [16:33] Do they, the disbelievers, await anything but that the angels should come to them (read [femi¬ nine person] ta’tihim or [masculine] ya’tihim) to seize their spirits, or that there should come your Lord’s command?, chastisement, or the resurrection that entails it. So, just as these have done, did those before them, from among the [former] communities: they denied their messengers and were therefore destroyed.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

34. So the retribution of the actions they used to do came down on them and they were surrounded by the punishment they used to mock at whenever they were reminded of it.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

35. Those who associated others with Allah in their worship said: Had Allah willed for us to worship Him alone and not to ascribe any partners to Him, we would not have worshipped anything besides Him, neither us, nor our ancestors before us. Had He willed for us not to prohibit anything we would not have done so. The disbelievers of the past also presented such false arguments. The duty of the Messengers is only to clearly communicate what they have been instructed to convey and they have done so.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

besieged, it was sent down [against], them that which they used to mock, namely, the chastisement. [16:35] And the idolaters, from among the Meccans, say, ‘Had God willed we woidd not have wor¬ shipped anything besides Him — neither we, nor our fathers — nor woidd we have deemed anything sacred besides Him’, in the way of those [camels] called bahiras and saiba . 5 In other words, our idolatry and our deeming [these animals] sacred are [effecfted] by His will; therefore He muSt be satisfied with this.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

36. We had sent to every previous nation a Messenger instructing his nation to worship Allah alone, and leave the worship of others beside Him such as idols, satans etc. Some of them were guided by Allah and had faith in Him, while others rejected Allah and went against His Messenger so He did not guide them and they deserved misguidance. So travel through the earth to see for yourselves what the end result of the deniers was after the punishment and destruction came upon them.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

engers charged with anything save plain conveyance [of the Message]? It is not their duty to guide. [16:36] And verily We sent forth among every community a messenger, juSt as We have sent you forth among these [Meccans], [to say]: ‘Worship God, profess [belief in] His Oneness, and shun false deities’, graven images, and do not worship them. Then among them were some whom God guided, and they believed, and among them were some who deserved to be in error, according to God’s knowledge, and so they did not believe.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

37. Even though you - O Messenger - try everything you can to call these people being so eager for their guidance, Allah will not guide those whom He misguides and they will have none besides Allah to assist them by protecting them from the punishment.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

e the nature of the consequence of those who denied, their messengers, in that they were destroyed. [16:37] If you, O Muhammad (s), are eager for them to be guided, when God has already made them go astray, you will not be able to achieve this: For God does not guide (read passive la yuhda [?], or aCtive la yahdi) he whom He has [already] sent aftray, he whom He desires to send astray, and they will have no helpers, [no] protestors from God’s chastisement.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

38. These deniers swore their most serious oaths: Allah will not resurrect anyone who dies, without their having any proof of that. Yes indeed, Allah will resurrect everyone who dies, being His binding promise, because the one who brought them to life from non-existence without any precedent is able to bring them back to life after having caused them to die. But most people do not know that Allah will resurrect the dead and they therefore deny the resurrection.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

He desires to send astray, and they will have no helpers, [no] protestors from God’s chastisement. [16:38] And they swear by God their moft earnest oaths, in other words, with their 111 mo St earnestness therein, that God will not resurrect the dead. God, exalted be He, says: Nay, He will resurrect them: it is a promise binding upon Him (both wa’dan and haqqan are verbal nouns, used for emphasis, and are in the accusative because of the verbal actions implicit in them; in other words, He promised that and made it a binding truth) but mo ft people, that is, the people of Mecca, do not know…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

39. Allah will resurrect them all on the Day of Judgement to make clear to them the things they differed about such as His Oneness, the resurrection and prophethood and so that the disbelievers may realise that they were false in their claim of Allah’s having partners and in their denial of the resurrection.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

hat and made it a binding truth) but mo ft people, that is, the people of Mecca, do not know, that. [16:39] That He may make clear to them ( li-yubayyina is semantically con needed to an implied yab’athuhum, ‘He will resurrect them’) what they differ, with believers, in, of matters of religion, by punishing them and rewarding the believers, and that the disbelievers may know that they were liars, when they denied the Resurrection.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

40. Indeed when I want to bring the dead to life and ressurect them then there will be nothing to prevent Me from doing so. When We will something to happen, all that We say is, ‘Be,’ and it definitely becomes.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ievers, and that the disbelievers may know that they were liars, when they denied the Resurrection. [16:40] All that We say to a thing, when We will it, that is, when We will that it come into existence (qawluna is a subject, the predicate of which is [what follows]) is to say to it ‘Be,’ and it is, in other words, and that [thing] is (a variant reading [ior fa-yakunu] has fa-yakuna as a supplement to naqula ). The verse is intended as an affirmation of the power [of God] to resurreCt.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

41. Those who left their homes, families and wealth emigrating from the land of disbelief to the land of Islam in search for Allah’s pleasure after having been persecuted by the disbelievers, we will make them settle in the world in a place in which they will be honoured. But the reward of the afterlife is greater because it includes paradise. If those who remained behind from emigration knew the reward of those who emigrate they would not have remained behind.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

supplement to naqula ). The verse is intended as an affirmation of the power [of God] to resurreCt. [16:41] And those who emigrated for God’s cause, to establish His religion, after they had been wronged, through harm, [those] from among the people of Mecca — these were the Prophet (s) and his Compan¬ ions — truly We shall lodge them in this world in a goodly lodging, namely, Medina, and the reward of the Hereafter, that is, Paradise, is surely greater, grander, did they but know, that is, the disbelievers — or those who Stayed behind and did not emigrate — [did they but know] the honour…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

42. These emigrants in Allah’s way are the ones who were patient against the harm of their people and the separation from their families and homes. They were steadfast in Allah’s obedience. They rely only on their Lord in all their affairs and Allah therefore gave them this great reward.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

emigrate — [did they but know] the honour that belongs to emigrants, they would have followed them. [16:42] They are, those who endure, the harm inflicted by the idolaters and [endure] the emigration in order to make manifest the religion, and put their truft in their Lord, so that He provides for them whence they do not reckon. [16:43] And We did not send before you anything other than men, to whom We revealed, and [sent] not angels: ‘So ask the followers of the Remembrance, those knowledgeable in the Torah and the GoSJiels; if you do not know’, that, then they know it, and you are more…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

43. I did not send before you - O Messenger - except men who were human beings, to whom I sent revelation. I did not send Messengers that were angels. This is Our constant practice. If you all deny that then ask the people of the previous scriptures and they will tell you that Messengers were on;y human beings.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

44. We sent those Messengers from amongst humans with clear signs and revealed scriptures. We have revealed to you, O Messenger, the Qur’ān so that you can give people the explanation they require and so that they can apply their minds and take a lesson from what it contains.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

the explanation given thereat by al-Suyuti regarding the pre-Islamic practice of so labelling consecrated camels. [16:44] [We sent them] with clear signs (bi’l-bayyindt is semantically connected to an omitted [verb]), namely, We sent them with clear arguments, and the Books and We have revealed to you the Remem¬ brance, the Qur’an, that you may make clear to mankind what has been revealed to them, therein, in the way of [what is] lawful and unlawful, and that perhaps they might refled, upon this and take heed.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

45. Do those who make plots to prevent people from Allah’s path feel secure that Allah will not cause the earth to cave in with them as He caused it to cave in with Qarun, or that the punishment will not come to them from where they least expect.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

e way of [what is] lawful and unlawful, and that perhaps they might refled, upon this and take heed. [16:45] Do they feel secure, those who have schemed evil, schemes against the Prophet (s) at the Council Assembly, [schemes] such as detaining him, killing him or banishing him, as mentioned in [surat] al-Anfal [Q. 8:30], that God will not cause the earth to swallow them, as [God did] with Qarun [Q. 28:81], or that the chastisement will not come upon them whence they are not aware of?, that is, in a way which would not occur to them.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

46. Or that the punishment will not afflict them whilst they are going about on their journeys and in their quest for earnings. They will not escape nor protect themselves from it.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

d not occur to them. Indeed, they were destroyed at Badr even though they had never anticipated it. [16:46] Or that He will not seize them in their going to and fro, during their travels for commerce, whereupon they will not be able to escape?, [whereupon] they will not be able to elude the chastise¬ ment. [16:47] Or that He will not seize them amid [growing] fear?, [amid] a gradual diminishing [of their numbers] little by little, until all are destroyed (‘ala takhawwufin is a circumstantial qualifier referring to the subject! of the verb [God] or the object!).…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

47. Or do they feel secure that Allah’s punishment will not come to them while they are afraid of it? Allah is able to punish them in every condition. Your Lord is compassionate and merciful. He does not take retribution hastily for perhaps His servants will turn to Him in repentance.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

48. Do these deniers not look with contemplation at His creation? Their shadows incline right and left following the movement of the sun in the day and that of the moon at night, in humility and prostration to their Lord, whilst they are submissive to Allah and are subject to His domination.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

Indeed then your Lord is Gentle, Merciful, insofar as He does not haSten for them their punishment. [16:48] Or have they not observed the things which God has created, which caSt a shadow, such as trees or a mountain, how their shadows incline to the right and to the left (shamail is the plural of shimdl), in other words, towards both sides, at the beginning of the day and at its end, prostrating to God (sujjadan is a circumstantial qualifier), that is to say, subservient to Him with reSJiecft to what is required of them, and [how] they, the shadows, are subjed?, humbled: they [the shadow…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

49. It is to Allah alone that all creatures in the heavens and on earth prostrate. It is to Him alone that the angels prostrate. They are not too proud to worship Allah and obey Him.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ows, are subjed?, humbled: they [the shadows] are likened to rational beings [in this description]. [16:49] And to God prostrates whatever is in the heavens and whatever is on the earth of living crea¬ tures, that is, [of] every single thing that moves thereupon; in other words, to Him it [everything] is sub¬ servient in terms of what is required of it — moSt of what is given [by way of example] is non-rational, since these are [the more] numerous — and the angels [also prostrate] — these are singled out for men¬ tion because of their merit — and they are not arrogant, they do [not] disda…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

50. They - despite their constant worship and obedience - fear their Lord who is above them by His Self, Dominance and Authority and they carry out the acts of obedience that their Lord instructs them to.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

men¬ tion because of their merit — and they are not arrogant, they do [not] disdain to worship Him. [16:50] They, that is, the angels, fear (yakhafuna is a circumstantial qualifier referring to the person gov¬ erning [the verb] yaStakbiruna, ‘they are [not] arrogant’) their Lord from above them (min fawqihim is a circumstantial qualifier referring to [the suffixed pronoun] -hum [offawqihim]) in other words, [they fear their Lord], being High above them with the power to subjugate, and they do what they are com¬ manded, to [do].

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

51. Allah, may He be glorified, said to all His servants: Do not take two beings of worship. The being deserving of worship is only one who has no second nor any partner. So fear Me only and do not fear others besides Me.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

being High above them with the power to subjugate, and they do what they are com¬ manded, to [do]. [16:51] And God has said: ‘Do not choose two gods (ithnayn is for emphasis). Truly there is only One God — He has added this [Statement] to affirm [His] Divinity and Oneness — so be in awe of Me [alone]’-, fear Me, to the exclusion of anyone else — herein is a shift from the third person [to the firSt].

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

52. To Him alone belongs everything in the heavens and on earth: He created, owns and controls all of it. To Him alone obedience, submission and sincerity is due always. Will you, then, fear anyone other than Allah? No, instead fear Him alone!

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

, fear Me, to the exclusion of anyone else — herein is a shift from the third person [to the firSt]. [16:52] And to Him belongs whatever is in the heavens and the earth, as possessions, creatures and servants. And to Him belongs the religion, the obedience, that endures, the [one] everlasting (wdsiban, is a circumstantial qualifier referring to al-din, ‘the religion, and is operated by the sense of the adverbial clause). Will you then fear any other than God?, when He is the True God, other than Whom there is no god (the interrogative is a [Statement of] rejection and rebuke).

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

53. Whatever blessing you - O people - have in this world or in the afterlife is from Allah, may He be glorified, and not from anyone else. Then when some calamity, sickness or poverty afflicts you, it is to Him alone that you plead in supplication to remove what has afflicted you. Thus, the One who grants blessings and who removes difficulties is the One Who must be worshipped alone.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

God, other than Whom there is no god (the interrogative is a [Statement of] rejection and rebuke). [16:53] Whatever grace you have, it is from God, none but He brings it (md, ‘whatever’, is either a con¬ ditional or relative [particle]). Then when misfortune, poverty or illness, befalls you, to Him you cry for help, [to Him] you raise your voices with pleas for help and supplications, and you do not call upon any other than Him. [16:54] Then when He has rid you of the misfortune, behold, a group of you attribute partners to their Lord, [16:55] in order to deny that, grace, which We have…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

54. Then when He answers your prayer and removes the harm from you, a group of you begin associating partners with their Lord and worshipping others with Him. What unjust behaviour is this!

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

55. Their associating partners with Allah meant that they in fact reject Allah’s favours to them, including Allah saving them from their distress after they had called on Him alone. It was therefore said to them: Enjoy the luxuries that you have until Allah’s penalty comes to you sooner or later.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

56. The idolaters allocate to their idols, which do not know anything - as they are lifeless objects that can neither benefit nor harm - a portion of the wealth that We provided for them, as a means of seeking closeness to those idols. By Allah, you - O idolaters - will be questioned on the Day of Judgement about your assertions that these idols are gods and that they are entitled to a portion of your wealth.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

or¬ ship idols (an imperative meant as a threat ):for soon you shall know, the consequence of this. [16:56] And they, that is, the idolaters, assign, to what they do not know, that they cause harm and can¬ not benefit [them] — namely, the idols — a portion of that which We have provided them with, of crops and cattle, saying that ‘this is for God and this is for our partners’.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

57. The idolaters attribute daughters to Allah and they believe that these are the angels. Thus they attribute lineage to Allah and select for him what they do not like for themselves. He is Pure, Glorified and Sanctified from what they assign to Him. They assign for themselves the male offspring that they desire. What crime is greater than this?!

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

out what you used to fabricate, against God, such as [claiming] that He commanded you to [do] this. [16:57] And they assign to God daughters, by claiming that the angels are the daughters of God — Be He glorified! — a declaration that He is [exalted] above that which they claim — while they will have what they desire, namely, sons (the Status of this sentence is either independent [nominative], or that of an [accusative] objecft of [the verb] yafaluna, ‘they assign’).…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

58. When one of these idolaters is given the news of the birth of a female his face darkens due to the extreme dislike of such news and his heart is filled with worry and grief. Then, he attributes to Allah what he does not like for himself!

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

says, Now, ask them: are daughters to be for your Lord, while sons are to be for them? [Q. 37:149]. [16:58] And when one of them is given the tidings of a girl, that will be born to him, his face becomes darkened, transformed like that of one [suddenly] struck by grief, and he chokes inwardly, filled with anguish: so how is it that daughters are attributed to Him, exalted be He?

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

59. He hides from his people because of the bad news of the birth of a girl that was given to him. He asks himself: Shall he keep this girl that he was given news of with humiliation and dejection, or shall he bury her alive and hide her in the dust? How evil is the decision that the idolaters make when they assigned to their Lord what they detest for themselves.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

es inwardly, filled with anguish: so how is it that daughters are attributed to Him, exalted be He? [16:59] He hides, disappearing, from people, that is, [from] his people, out of distress at the tidings given to him, fearing mockery, unsure what to do with it [the newborn]: shall he retain it — refrain from kill¬ ing it — in humiliation, [enduring] shame and disgrace, or trample into the duSt, by burying it alive.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

60. It is those who do not believe in the Hereafter who have a lower description; such as ignorance, disbelief, as well as the need to have offspring. Allah has the praiseworthy attributes of majesty, perfection, independence and knowledge. He, may He be glorified, is Mighty in His kingdom and nothing can overcome Him. He is Wise in His creation, planning and legislation.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ribe to their Crea¬ tor [that His are the] daughters, who have such a [lowly] status in their eyes. [16:60] For those who do not believe in the Hereafter, namely, [for] the disbelievers, there is an evil description, in other words, [theirs is] the mo .ft evil attribute, meaning, the inas't vile, which is their burying alive of [newborn] girls, depute the facft that they are needed for the purposes of marriage; and the loftiest description belongs to God, [His is] the attribute most sublime, namely, that there is no god except Him.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

61. If Allah, may He be glorified, were to punish mankind for their injustices and for their rejection of Him, He would not leave on earth a single human being or animal that walks on its surface. But He, may He be glorified, postpones them until a time that is fixed in His knowledge. Then, when that time that is fixed in His knowledge comes, they will not delay it nor will they advance it for even a short while.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

, that there is no god except Him. And He is the Mighty, in His kingdom, the Wise, in His creation. [16:61] And if God were to take mankind to task for their wrongdoing, [wrongdoing] through acfts of disobedience. He woidd not leave upon it, that is, [upon] the earth, any living being, any single [living] thing moving upon it; but He gives them respite until an appointed term; and when their term comes they will not defer, from it, by a single hour nor advance, it.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

62. They assign to Allah, may He be glorified, females that they dislike to attribute to themselves. They claim falsely that if indeed they are resurrected then they will have the best ranks with Allah. Truly, for them is the Fire, and they will be left therein never to come out of it.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ted term; and when their term comes they will not defer, from it, by a single hour nor advance, it. [16:62] Still, they assign to God what they dislike, for themselves — such as daughters, partners in power, and the mistreatment of messengers. 6 And their tongues, despite this, relate, tell, the lie, which is, that theirs will be the beSt reward, with God, namely, Paradise, as He [God] States [in their words elsewhere]: And in case I am returned to my Lord, I will indeed have the beSt reward with Him [Q. 41:50].…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

63. By Allah, We sent Messengers to communities before you - O Messenger, but Satan made their evil deeds of idolatry, disbelief and sins seem good to them. He is their so-called helper on the Day of Judgement so let them ask him for help. They will have a painful punishment of the Day of Judgement.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

it (a variant read¬ ing [for mufratun] has mufritun, meaning that ‘they transgress the bounds’). 7 [16:63] By God, We verily sent to communities before you, messengers. But Satan adorned for them their deeds, [their] evil [deeds], so that they considered them to be good [deeds] and therefore they denied the messengers. So he is their patron, the guardian of their affairs, today, that is, [now] in this world, and for them there will be a painful chastisement, in the Hereafter.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

64. We did not reveal the Qur’ān to you, O Messenger, except for you to make clear to all people what they differ about in respect of Allah’s oneness, resurrection and the details of the sacred law, and for the Qur’ān to be a guidance and mercy for those who have faith in Allah, His Messengers and all what the Qur’ān came with, for they are the ones who will truly benefit.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

in other words, Satan], and as he is incapable of helping himself, how could he possibly help them? [16:64] And We have not revealed to you, O Muhammad (s), the Book, the Qur’an, except [for the pur¬ pose] that you may make clear to them, to mankind, that wherein they differ, in the matter of religion, and as a guidance ( wa-hudan is a supplement to wa-li-tubayyina, and that you may make clear’) and as a mercy for a people who believe, in it. [16:65] And God sends down water from the heaven and therewith revives the earth, with plants, after its death, [after] its drying up.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

65. Allah sends down rain from the direction of the sky, with which He revives the earth by taking out vegetation from it after it had been dry and arid. In the sending down of the rain from the direction of the sky and in the taking out of the earth’s vegetation by means of it, is a clear sign of Allah’s power for people who listen to the words of Allah and ponder over them.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

66. There is a lesson for you to take - O people - in camels, cows and goats: We give you to drink from their udders milk that comes out from in between the waste that the stomach contains and the blood that is in the body. Despite this it comes out as pure milk that is tasty and pleasant to those who drink it.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

indicating the [truth of the] Resurrection, for a people who listen, listening and then reflecting. [16:66] And truly for you there is in the cattle a lesson, an example to learn from. We give you to drink — [this introduces] the explanation of the ‘lesson’ — of that which is in their bellies, the cattle’s [bellies], from (min indicates a new subject and is semantically connected to nusqikum, ‘We give you to drink’) between the refuse, the intestinal waSte, and the blood, pure milk, uncontaminated by either the refuse or the blood, neither in its taste, odour or colour, even though it [th…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

67. There is a lesson for you in the provision We give you from the fruits of date palms and grapes. From them you make intoxicants that affect the mind, which are not good, and you also take from them a good provision that is of benefit to you such as dates, raisins, vinegar and trickle. In this there truly is a sign of Allah’s power and favour to His servants for people who use their reason, for they are the ones who take heed.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

between the two, palatable to drinkers, easily passing down their throats, not causing any choking. [16:67] And of the fruits of date-palms and vines, [comes forth] a fruit, from which you draw an intoxi¬ cant, a wine that intoxicates — it [the wine] is referred to by the verbal noun [sakaran, ‘intoxicant’], and this [verse] came before it was prohibited — and goodly provision, such as dates, raisins, vinegar, and molasses. Surely in that, which is mentioned, there is a sign, indicating His power, exalted be He, for a people who understand, [a people who] reflect.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

68. Your Lord, O Messenger, inspired the bees and guided them saying, “Make homes for yourselves in the mountains, in the trees and in the structures and shelters that people build.”

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

s a sign, indicating His power, exalted be He, for a people who understand, [a people who] reflect. [16:68] And your Lord revealed to the bee, a revealing [effected] through inspiration, [saying] (an, ‘that’, is either explicative or relates to the verbal noun): ‘Choose among the hills habitations, to which you can resort, and among the trees, [also] habitations, and among the trellises which they raise, that is, the places which humans build for you — for otherwise it [the bee] would not resort to these [places]. 8

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

69. “Then eat of all the fruits you desire, and go along the pathways that your Lord inspires you to take that are made easy for you.” From the bellies of those bees emerges honey of different colours, such as white, yellow and other colours, which contains a cure for people that they can use to treat their sick. Surely in such inspiring of bees and in the honey that emerges from their bellies is a sign of Allah’s power and planning of the affairs of His creation for people who reflect, for they are the ones who take heed.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

places which humans build for you — for otherwise it [the bee] would not resort to these [places]. 8 [16:69] Then eat from every [kind of] fruit, and follow, enter, the ways of your Lord, [follow] His paths in seeking pastures, [ways] made easily accessible’ (dhululan is the plural of dhalul, and is a circumstan¬ tial qualifier referring to al-subul, ‘the ways’, in other words, [those paths] disposed for you, such that they pose no difficulty for you, even if it should be rough [terrain], and [such that] you would not lose your way when returning therefrom, even if it be far away; it [ dhu…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

70. Allah created you without a precedent; then He will cause you to die when your term of life ends. The lifespan of some of you will be extended to the worst stage of life, which is the severe old-age, when a person will no longer know anything of what he used to know. Allah is knowing, and no action of His servants is hidden from Him. He is powerful and nothing can overpower Him.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

slim]. Surely in that there is a sign for a people who refled, upon God’s handiwork, exalted be He. [16:70] And God has created you, when you were nothing, then He takes you [in death], when your terms [of life] are concluded; and there are some among you who are relegated to the moil abjed Stage of life, that is, the mos‘t diminished, because of old-age and senility, so that he knows nothing after [havingpossessed] some knowledge. ‘Ikrima said, ‘Whoever recites the Qur’an will not come to such a predicament’.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

71. Allah, may He be glorified, has given some of you preference over others in the provision that He has granted you and has made some you some of you rich and others poor, some of you leaders and others subjects. Those whom Allah has given preference in provision are not willing to pass on what Allah has given them to their servants, so that they become equal partners in the ownership thereof.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

God is Knowing, of how to manage [the affairs of] His creation, Powerful, in [doing] what He will. [16:71] And God has favoured some of you above others in [reSped of] provision, thus, some of you are poor, some are rich, some owners, others are owned. Now those who have been [more] favoured, namely, the masters, would not hand over their provision to those [slaves] whom their right hands pos- That is, had God not injured it to do so.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

72. Allah has made for you - O people - spouses from your species whose company you can enjoy. He has made for you from your spouses children and grandchildren; and has provided you with wholesome foods such as meat, grains and fruit. Will they then believe in false idols and statues, and reject Allah's innumerable favours and not thank Him by having faith in Him alone?!

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

Is it then the grace of God that they deny?, [that] they re jed, when they ascribe partners to Him? [16:72] And God made for you mates from your own selves, thus He created Eve from Adam’s rib and [created] all mankind from the seminal fluids of men and women, and made for you, from your mates, children and grandchildren, and He provided you with the good things, of [all] kinds of fruits, seeds and animals. Is it then in falsehood, [in] the idol, that they believe and in the grace of God that they disbelieve?, when they associate others [with God]?

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

73. These idolaters worship, besides Allah, idols who have no power to provide them with any provision from the heavens or the earth and they will never be able to do so because they are inanimate objects that have no life or knowledge.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

they believe and in the grace of God that they disbelieve?, when they associate others [with God]? [16:73] And they worship besides God, that is, other than Him, what has no power to give them any [sort of] provision from the heavens, such as water, and the earth, such as plants ( shay’an, anything]’, is a substitute for rizqan, ‘provision’) nor do they have the capacity, [nor] are they able to do anything [16:74] So do not Strike any similitude for God, [do not] ascribe to God likenesses and then associate them with Him [in power].…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

74. So - O People - do not make similarities for Allah from these idols that do not benefit nor harm. Allah has no likeness that you can associate with Him in worship. Allah knows the attributes of majesty and perfection that are His and you do not know that and as a result you ascribe partners to Him and claim that your idols are similar to Him.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

75. Allah, may He be glorified, strikes an example to refute the idolaters: A bonded slave that is unable to do anything and who has nothing to spend as compared to a free person to whom We have given from our side lawful wealth that he uses as he wills and spends from it secretly and openly as he wills. These two men are not equal. How then do you make Allah who is the Owner of everything, who spends in His dominion and does what He wills, equal to those powerless idols? Praise be to Allah Who is deserving of all praise.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

em with Him [in power]. Tridy God knows, that there is nothing like Him, and you do not know, this. [16:75] God Strikes a similitude (mathalan, this is substituted by [the following, ‘abdan mamlukan ]) a slave who is a chattel (mamlukan, an adjedive to distinguish him [this type of slave] from a free man, who is the servant of God [alone]) having no power over anything, since he has no maStery, and one on whom (man, is an indefinite [noun], adjedivally qualified, in other words, a free man) We have bestowed a fair provision from Us, such that he Spends thereof secretly and openly, that is…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

76. Allah, may He be glorified, strikes another example to refute them, which is the example of two men: One of them is mute and cannot hear, speak or understand due to his deafness and muteness. He is unable to benefit himself or others. He is a heavy burden on the one who is in charge of and looks after him. Whichever direction he sends him, he brings no good and does not attain the objective. Can the person whose condition is like this be equal to one who is sound of hearing and speech, and who is of benefit to others. He instructs people to be just and he himself is upright.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

e of Mecca, do not know, the chastisement they will come to, and so they associate others with God. [16:76] And God Strikes a similitude (mathalan, this is substituted by [the following, rajulayn]) two men, one of whom is dumb [from birth], having no power over anything, as he cannot understand nor be understood, and who is a liability, burdensome, to his master: — the [legal] guardian of his affairs

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

77. To Allah alone belongs the knowledge of the unseen of the heavens and knowledge of the unseen of the earth. He has the exclusive knowledge of that as opposed to anyone of His creation. The coming of the Hour is only known to Allah, and the speed of its coming is only like the closing and opening of the eyelid or closer then that. Allah has power over everything. Nothing can overpower Him. When He intends something He says, “Be” and it is.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

e idols, so that the preceding [verse] contains the similitude of the disbeliever and the believer. [16:77] And to God belongs the Unseen of the heavens and the earth, in other words, the knowledge of what is hidden in them. And the matter of the Hour is but as the twinkling of an eye, or it is [even] nearer, since it takes place as a result of the words, ‘Be’ and it is (kun fa-yakun).…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

78. Allah brought you - O people - out of your mothers’ wombs after the completion of the term of pregnancy, as babies not realising anything; and He gave you hearing to hear with, eyesight to see with, and hearts to reason; in the hope that you may give thanks to Him for these favours that He has given you.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

79. Have the idolaters not seen the birds that are subdued and designed to fly in the air because of the wings that Allah granted them along with the lighteness and delicate nature of the air? He inspired them to close and open their wings. No one keeps them from falling in the air except Allah, the Powerful. In this subjugation and holding them from falling there are signs for people who have faith in Allah, because they are the ones who benefit from such signs and lessons.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

d sight and hearts that perhaps you might give thanks, to Him for this [gift] and become believers. [16:79] Have they not observed the birds [how they are] made subservient, disposed to [be able to] fly, in the air of heaven?, that is, in the air between the heaven and the earth. Nothing holds them, when they draw in their wings or open them, leSt they fall, except God, by His power.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

80. Allah, may He be glorified, has made for you the homes that you build out of stone and other items to settle and rest therein. He has made for you, from the skins of camels, cows and goats, tents and canopies in the desert that are similar to urban homes. These are light for you to carry when you travel from one place to another and are easy to erect when you stop. He has made for you, from the wool of sheep and the hair of camels and goats, furnishings for your homes and garments and coverings that you can enjoy the use of until a specified time.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

a way that it allows for flight, and the holding of them [up in the air so that they do not fall]. [16:80] And it is God Who has made for you your homes as a place of reft, a place that you can inhabit, and He has made for you out of the skins of the cattle homes, such as tents and pavilions, which you find light, to carry, on the day of your migration, your travel, and on the day of your halting; and of their wool, that is, the sheep’s, and their fur, that is, the camels’, and their hair, that is, the goats’, [He has made for you] furniture, chattels such as rugs and blankets, and wares,…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

81. Allah has made for you trees and buildings that you use as shade from the heat. He has made for you tunnels, caverns and caves in the mountains that you use as a cover from the cold, heat and from enemies. He has made for you shirts and clothing of cotton that protect you from the heat and cold. He has made for you armour that protect you from the violence of others in war so that the weapons do not penetrate and reach your bodies.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ure, chattels such as rugs and blankets, and wares, for you to use, for a while, until they perish. [16:81] And it is God Who has made for you, from what He created, of houses, trees and clouds, shade (zildl is the plural of zill) to protect you from the heat of the sun; and He has made for you, in the mountains, places of refuge ( akndn is the plural of kinn, which is [a places] where one can seek shelter [iStakanna], such as a cave or atunnel); andHehas made for you garments, shirts, that protest youfrom the heat, that is, and [also] from the cold, and garments that protest you from you…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

82. If they turn away from faith and acceptance of what you have brought, then your duty, O Messenger, is only to convey what you have been instructed to in a clear manner. It is not your duty to make them accept guidance.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

h you have need, so that you, O people of Mecca, might submit, [that you might] affirm His Oneness. [16:82] But if they turn away, [if] they reject! Islam, your duty, O Muhammad (s), is only to convey [ the Message]plainly — this was [revealed] before the command to fight [the disbelievers]. [16:83] They recognise God’s grace, that is, they affirm that it comes from Him, and then deny it, by as¬ sociating others [with Him], and mo it of them are ungrateful.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

83. The idolaters recognise the favours that Allah has given them, such as the sending of the prophet (peace be upon him), but then they deny His favours by not giving thanks and by rejecting His Messenger. Most of them reject His favours, may He be glorified.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

84. Remember, O Messenger, the Day when Allah will raise up from every nation their Messenger who was sent to them to give testimony of the faith of those who believed and the rejection of those who disbelieved. Thereafter those who disbelieved will not be allowed to present an excuse for their rejection and they will not be returned to the world to do actions pleasing to their Lord, as the afterlife is the place of reckoning and not the place of action.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

s from Him, and then deny it, by as¬ sociating others [with Him], and mo it of them are ungrateful. [16:84] And, mention, the day We shall raise up from every community a witness, and this will be it [that community’s] prophet, to bear witness for it and against it, and this [day] is the Day of Resurrec¬ tion; then the disbelievers will not be given permission, to make excuses, nor will they be asked to make amends, that is, [nor will they be asked] to [repent and] return to that which pleases God. [16:85] And when those who did wrong, [those who] disbelieved, behold the chastisement, the…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

85. When the wrongdoers and idolaters will see the punishment, it will not be lightened for them and they will not be given respite by it being delayed from them. Instead, they will enter it to live in it forever.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

86. When the idolaters in the afterlife will see the false deities that they used to worship besides Allah, they will say: “O our Lord! These are our partners that we used to worship besides You.” They will say this to make them carry their burdens. Allah will cause their deities to speak and they will respond to them saying: You - O idolaters - were false in your worship of a partner with Allah, for He has no partner deserving of worship.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

, the chastisement, nor will they be granted any respite, [any] deferment from it when they see it. [16:86] And when the idolaters behold their associates, of devils and others, they will say, ‘Our Lord, these are our associates whom we used to invoke, [whom we used] to worship, besides You’. But they will fling to them the saying, that is, they will say to them: ‘You are indeed liars!’, when you say that you used to worship us — as is Stated [by them] in another verse: ‘It was not us that they worshipped’ [Q. 28:63]; [and also in the verse] They will deny their worship of them [Q.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

87. The idolaters will surrender and submit to Allah alone and all their fabricated claims that their idols will intercede for them before Allah will disappear.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ey worshipped’ [Q. 28:63]; [and also in the verse] They will deny their worship of them [Q. 19:82]. [16:87] And they will offer submission to God on that day, that is, they will have surrendered to His judgement, and that which they used to invent, in the way of [claiming that] their gods intercede for them, will fail, forsake, them. [16:88] Those who disbelieve and bar, people, from the way of God, [from] His religion, them, We shall add chastisement to [their] chastisement, that [chastisement] which they have merited for their disbe¬ lief — Ibn Mas'ud said, ‘[Their chaStisment will con…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

88. Those who disbelieved and turned others away from the Religion of Allah will have their punishment increased above and beyond what was due to them from their own disbelief, but because they misguiding others also.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

89. Remember, O Messenger, the day when we will raise in every nation a Messenger who will testify against them about their denial or their acceptance of faith. This Messenger will be from their ownselves and will speak their language. We have brought you, O Messenger, as a witness against all communities. We revealed the Qur’ān to you to clarify everything that requires clarification such as the lawful and unlawful, reward and punishment etc.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

eSt palm trees’ — because of the corruption they used to cause, by their barring people from belief. [16:89] And, mention, the day We shall raise up from every community a witness againSt them from among themselves, and this will be their [that community’s] prophet, and We shall bring you, O Muhammad (s), as a witness againSt these, namely, your people.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

90. Allah instructs His servants to be just, by discharging Allah’s rights and the rights of fellow human beings and by not giving preference in judgement to anyone unless with a right that demands such preference. He instructs them to be good, by doing more than what is mandatory such as spending voluntarily and forgiving the oppressor. He instructs them to see to the needs of their relatives. He forbids everything that is vile, in words, such as obscene speech, or in deeds, such as fornication. He forbids oppression and arrogance over people.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

mercy and good tidings, of Paradise, to those who submit, [those who] affirm the Oneness [of God]. [16:90] Indeed God enjoins justice — [that is] affirmation of [His] Oneness, or [actually] being fair, and virtue, performance of the [religious] obligations, or that you should worship God as if you were able to see Him, as [reported] in the hadith; and giving to kinsfolk — He has singled it [kinship] out for mention by way of [highlighting] its importance — and He forbids lewdness, fornication, and abomination, with regard to the [Stipulations of the] Law, [abomination] such as disbelief a…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

91. Fulfil every pledge that you made to Allah or that you made to people. Do not break oaths after making them binding by swearing by Allah, when you have made Allah a witness to the oath that you swore. Allah knows what you do. Nothing is hidden from Him and He will recompense you for that.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

erse] is the moSt comprehensive verse in the Qur’an in terms of [what is] good and [what is] evil’. [16:91] And fulfil God’s covenant, [effected] byway of pledges of allegiance and oaths and in other ways, when you made a covenant, and do not break [your] oaths after pledging them and having made God surety over you, that you will fulfill [the covenant], for you have sworn [the oath] by Him (the sentence wa-qad jaaltumu’Lldha ‘alaykum kafilan, ‘and having made God surety over you’, is a circumstantial qualifier). Truly God knows what you do — [this is] a threat for them.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

92. Do not be, by breaking your oaths, foolish and dim-witted like a woman who tired herself by spinning her wool and after it was firmly spun she broke it open and unravelled it!. She tired herself by spinning it and then breaking it and she didnt obtain the desired result. You make your oaths as a means of deception to deceive one another, so that your nation can be more in number and stronger than the nation of your enemies.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

er you’, is a circumstantial qualifier). Truly God knows what you do — [this is] a threat for them. [16:92] And do not be like her who undoes. Spoils, her yarn, that which she has S]iun, after having made it Strong, [having] set and S]iun it, [breaking it up] into fibres ( ankdthan is a circumstantial qualifier, [ankdth is] the plural of nikth, and means that which is undone [yunkathu]) — this was an imbecile Mec¬ can woman who used to S]iin all day and then undo it — by making ( tattakhidhuna is a circumstantial qualifier referring to the person of [the verb] takunu, ‘[do not] be like’),…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

93. Had Allah willed, He would have made you one nation in agreement on the truth, but He, may He be glorified, misguides whom He wills from the truth and from fulfilling their oaths by His justice, and He guides whom He wills to do so by His grace. You will surely be questioned on the Day of Judgement about what you used to do in the world.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

nts and otherwise, by punishing he who reneged and rewarding he who was faithful [to his covenant]. [16:93] For if God had willed, He could have made you one community, people of a single religion, but He leads aStray whom He will and guides whom He will, and you will surely be questioned, on the Day of Resurrection, a questioning of rebuke, about what you used to do, so that you might be requited for it.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

94. Do not make your oaths a means of deception thereby allowing you to trick and deceive one another, following your desires - breaking them whenever you wish and fulfilling them when you wish. If you do so your feet will slip from the straight path after being firm on it. You will taste the punishment on account of your deviation from Allah’s path and your misleading others from it and you will receive multiplied punishment.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

urrection, a questioning of rebuke, about what you used to do, so that you might be requited for it. [16:94] And do not make your oaths a [means of] deceit between you — He repeats this [here] for emphasis — leSl afoot should slip, that is, [leSt] your feet [should slip] off the path of Islam, after being Steady, having been set upon it, and [leSl] you should taSte evil, that is, chastisement, forasmuch as you barred [people] from the way of God, in other words, for your refraining to fulfil covenants or barring others from [doing] this, since your custom [once established] will be followe…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

95. Do not exchange the oath you took in Allah’s name for a small amount, not fulfilling the pledge or not being sincere in it. The victory and booty that Allah has in the world and the perpetual bliss that He has in the afterlife is better for you than the small amount that you take for breaking the pledge, if only you knew that.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ed] will be followed [by others], and there be a tremendous chastisement for you, in the Hereafter. [16:95] And do not sell God’s covenant for a small price, of this world, so that you break it in return for this [small price]. For truly what is with God, of reward, is better for you, than all that is in this world — if you should know, this, then do not break it. [16:96] That which is with you, of [the things of] this world, will come to an end, will perish, but that which is with God remains, [it is] everlasting.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

96. The wealth, pleasures and luxuries that you have - O people - will come to an end no matter how much it may be, but the reward that is with Allah will remain. How then do you give preference to that which is perishable over that which is lasting? We will certainly reward those who remain steadfast on their oaths and who do not break them according to the best of their good deeds by multiplying its reward by ten times up to seven hundred times or even more.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

97. Whoever does good deeds in accordance with the sacred law, whether male or female, while having faith in Allah, We will grant them in this world a good life, by their being pleased with Allah’s decree, content and guided towards righteous actions, and We will reward them in the afterlife in accordance with the best good deeds that they used to do in the world.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

their reward according to the be it of what they used to do, ‘the be£t’ [here] means ‘the good’. 9 [16:97] Whoever ads righteously, whether male or female, and is a believer, him verily We shall revive with a goodly life. This is said to be life in Paradise; or it is life on earth, [when it is] one of contentedness or one of wholesome ( haldl ) provision.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

98. When you intend to recite the Qur’ān - O believer - then ask Allah to protect you from the whispering of the Satan, who is rejected from Allah’s mercy.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

99. Satan has no authority over those who have faith in Allah and who rely only on their Lord in all their affairs.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

[16:99] Indeed he has no power, [no] sway, over those who believe and put their trud in their Lord. [16:100] His [Satan’s] power is only over those who choose him as [their] patron, by obeying him, and those who ascribe partners to Him, that is, to God. [16:101] And when We exchange a verse in place of a [ different] verse, by abrogating it and revealing an¬ other, for the welfare of [God’s] servants — and God knows bed what He reveals — they say, that is, the disbelievers [say] to the Prophet (s): ‘You arejud a fabricator’, a liar, making it up yourself.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

100. He only has authority by means of His whispering over those who take him as an ally and follow him in his luring and those who because of such luring associate partners with Allah whom they worship along with Him.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

no power, [no] sway, over those who believe and put their trud in their Lord. [16:100] His [Satan’s] power is only over those who choose him as [their] patron, by obeying him, and those who ascribe partners to Him, that is, to God. [16:101] And when We exchange a verse in place of a [ different] verse, by abrogating it and revealing an¬ other, for the welfare of [God’s] servants — and God knows bed what He reveals — they say, that is, the disbelievers [say] to the Prophet (s): ‘You arejud a fabricator’, a liar, making it up yourself.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

101. When We abrogate the ruling of one verse of the Qur’ān with another verse - and Allah knows well about the part of the Qur’ān that is abrogated for a reason and the part that is not abrogated - they say: You, O Muhammad, are only a liar making up things about Allah. Rather, most of them do not know that abrogation occurs for a divine reason with far-reaching wisdom.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

102. Say to them, O Messenger, This Qur’ān has been brought down by Gabriel (peace be with him) from Allah, may He be glorified, with the truth that contains no error, alteration or distortion, to keep those who have faith in Allah firm on their faith, whether a new part is revealed or a part is abrogated, and to be a guidance for them to the truth and good news for the Muslims about the generous reward that they will obtain.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

them do not know, the true nature of the Qur’an and the benefit [to God’s servants] of abrogation. [16:102] Say, to them: ‘The Holy Spirit, Gabriel, has revealed it from your Lord with truth ( bi’l-haqq, this is semantically connected to nazzala, ‘he [Gabriel] has revealed [it]’) to confirm [the faith of] those who believe, by their believing in it [when it is revealed], and as guidance and good tidings for those who have submitted [to God]’.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

103. I know very well that the idolaters say: It is a human being who is teaching Muhammad (peace be upon him). They are lying in this claim of theirs. The language of the person whom they assume is teaching him is non-Arabic, whereas this Qur’ān has been revealed in the clear and highly eloquent Arabic language. How then do they claim that he received it from a non-Arab?!

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

it [when it is revealed], and as guidance and good tidings for those who have submitted [to God]’. [16:103] And verily (wa-laqad is for confirmation) We know that they say, ‘It is only a human that is teaching him, the Qur’an — this was a Christian blacksmith whom the Prophet (s) used to frequent. God, exalted be He, says: The tongue, the language, of him to whom they refer, to whom they incline, [with the accusation] that he is [the one] teaching him, is foreign’; while this, Qur’an, is [in] a clear Arabic tongue, one of lucidity and clarity: so how can a foreigner be teaching him? 10 […

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

104. Those who do not believe that the verses of the Qur’ān are in fact from Allah, may He be glorified, Allah does not bless them with guidance as long as they persist in that. They will receive a painful punishment on account of their rejection of Allah and denial of His verses.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

105. Muhammad (peace be upon him) is not lying about what he brought from His Lord. Lies are only being invented by those who do not accept Allah’s words, because they do not fear any punishment nor have hope of any reward. Those described with the attribute of disbelief are the liars as lying is a habit that they are accustomed to.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

not believe in God’s signs — God shall not guide them and there is a painfid chadisement for them. [16:105] Only those invent falsehood who do not believe in God’s signs, the Qur’an, by saying that these are the words of a human, and it is they who are the liars (the emphasis is [effected] by way of repetition; 11 wa-inna, ‘and indeed’, and other [combinations of inna] are [used] in refutation of their say¬ ing, ‘You are jud a fabricator’ [above, Q. i6:ioi]) 12 .

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

106. Whoever denies Allah after having faith in Him is in one of two situations: His denial is by means of a statement or action that he was coerced to make or do, whilst his heart is firm on his faith. This person is a believer. The second situation is when the person is content with and comfortable with such denial. Such a person and others like him are apostates from Islam, the anger of Allah is on them and in the afterlife they will receive a great punishment.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

na] are [used] in refutation of their say¬ ing, ‘You are jud a fabricator’ [above, Q. i6:ioi]) 12 . [16:106] Whoever disbelieves in God after [having affirmed] his faith — except for him who is com¬ pelled, to pronounce [a statement of] unbelief and so pronounces it, while his heart is at red in faith (man, ‘whoever’, is [either] a subject or a conditional, and so the predicate [of this subjeeft], or the re- ^Jionse [to this conditional], is [an implied] lahum waidun shadid, ‘there is for them a severe threat [of chastisement]’; this is indicated by [the Statement that follows]) — but he…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

107. Such apostasy from Islam is because they gave preference to the trivial things of this world as a benefit for their disbelief in the Hearafter and because Allah does not guide to faith people who disbelieve, but He abandons them.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

l is content with it, upon such shall be wrath from God, and there is a great chadisement for them. [16:107] That, threat [of chastisement] for them, is because they have preferred the life of this world, they have chosen it [in preference], to the Hereafter, and because God does not guide the disbelieving folk. 9 Judging by his comment, Suyuti does take the superlative here, ahsan, literally, preferring to understand it simply as ‘good’, and thus as mere hyperbole.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

108. Those described as being apostates after having faith are the ones whose hearts Allah has sealed, so they do not understand the admonition, He has sealed their hearing, so that they do not hear anything that benefits them, and He has sealed their sight, so that they do not see the signs indicating faith. It is they who are unaware of the causes of happiness and wretchedness and of the punishment that Allah has prepared for them.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

109. Truly it is they who will be the losers on the Day of Judgement, for they have lost their own souls on account of their disbelief after faith. Had they held onto their faith they would have entered paradise.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

110. Then your Lord - O Messenger - is Forgiving and Merciful towards those oppressed believers who migrated from Makkah to Madina after being persecuted by the idolaters to the extent that they uttered words of disbelief whilst their hearts were at peace with faith. Then they strove in Allah’s path to make the Word of Allah supreme, and the word of the disbelievers lowest and they were patient over its difficulties. Your Lord, after the persecution that they underwent, is Forgiving and Merciful towards them because they only uttered words of disbelief under duress.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ll be the losers, because their journeys end shall be the Fire, in which they shall be perpetually. [16:110] Then indeed your Lord — as for those who emigrated, to Medina, after they were persecuted, [after] they were tortured and [compelled to] pronounce [words of] unbelief (a variant reading [for futinii, ‘they were persecuted’] has fatanu, in other words, ‘ [after] they disbelieved’, or ‘ [after] they turned people away from belief’), and then struggled and were patient, in obedience — indeed your Lord after that, that is, [after] such a trial, 13 is Forgiving, of them, Merciful, to th…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

111. Remember - O Messenger - the Day when every person will come arguing for himself. He will not argue for anyone else due to the magnitude of the situation. Every soul will be given in full the recompense for what it had done, whether good or bad, and they will not be wronged by any subtraction from their good actions or addition to their evil actions.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

(the predicate of the (i rs't inn a, ‘indeed’, is indicated by the predicate of the second one). 14 [16:111] Mention, the day when every soul will come pleading, arguing, for itself, not concerned for any other [soul] — this is the Day of Resurrection — and every soul will be repaid, the requital [of], what it has done and they will not be wronged, at all.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

112. Allah cites the example of a town - which is Makkah - that was secure and stable with its people having no fear, whilst people around it lived in fear. Its sustenance comes to it abundantly and easily from every direction. But then its people became unappreciative of Allah's blessings to them and they did not thank Him, so Allah recompensed them with hunger and intense fear that was visible in the panic on their faces and emaciation in their bodies to the extent that this became like a garment for them on account of the disbelief and denial that they used to do.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

very soul will be repaid, the requital [of], what it has done and they will not be wronged, at all. [16:112] And God strikes a similitude ( mathalan is substituted by [the following, qaryatan ]) a town, Mecca — meaning its inhabitants — secure, from any raids, never becoming agitated, and peaceful, without anyone ever needing to emigrate from it, on account of anxiety or fear, its provision coming to it plenteously, abundantly, from every place.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

113. And a Messenger from among them, whose honesty and truthfulness they knew - who was Muhammad (peace be upon him) - had come to the people of Makka, but they denounced him along with what Allah had revealed to him. As a result, Allah’s punishment of hunger and fear came on them whilst they were wronging their own souls by associating partners with Allah and rejecting His Messenger.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

fear, as a result of the raiding parties of the Prophet (s), [all] because of what they used to do. [16:113] And verily there came to them a messenger from among them, Muhammad (s), but they denied him, and so the chastisement, of hunger and fear, seized them while they were evildoers. [16:114] So eat, O believers, of the lawful and good food which God has provided you, and be thankful for God’s grace, if it is Him that you worship. [16:115] He has forbidden you only carrion, blood, the flesh of swine, and that which has been hal¬ lowed to other than God.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

114. So eat - O people - of the lawful and wholesome things that Allah, may He be glorified, has provided for you, and be thankful for the blessings Allah has given you by acknowledging these blessings of His and using them to seek His pleasure, if it is Him that you worship alone without associating partners with Him.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

115. Allah has made unlawful for you to consume that which died without being slaughtered according to the sacred law, blood that spills forth from an animal at the time of slaughter, all parts of the pig, and what was slaughtered by a person as an offering to other than Allah. This prohibition applies at the time when a person has a choice.If someone is compelled to eat any of these forbidden types, and does so without desiring the forbidden thing itself and without going beyond the limit of what is necessary, then they have done no wrong.…

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

116. Do not say - O idolaters - about the lies that you say about Allah's laws: This thing is lawful and this thing is unlawful, in order to invent lies and attribute them to Allah with respect to making unlawful what He did not make unlawful, or making lawful what He did not make lawful. Those who invent lies about Allah will not succeed in attaining their objective and they will not be saved from what they fear.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

Yet whoever is compelled, neither craving nor transgressing, then truly God is Forgiving, Merciful. [16:116] And do not say, concerning that which your own tongues qualify, falsehood [such as] ‘This is lawful, and this is unlawful’, for what God [respectively] has not made lawful, and what He has not made unlawful, in order to invent lies againtt God, by attributing such [claims] to Him. Truly those who invent lies againtt God will not prosper. [16:117] For them [there will be], a brief enjoyment, in this world, and for them, in the Hereafter, there will be a painful chattisement.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

117. They will have a brief and insignificant enjoyment by following their desires in the world and on the Day of Judgment they will receive a painful punishment.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

118. I had made unlawful for the Jews in particular what I had told you about (in verse146 of Sūrah Al-An’am). I did not wrong them by making that unlawful, but they wronged themselves when they committed the causes for retribution. I thus recompensed them for their transgression and I made that unlawful for them as a punishment.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ief enjoyment, in this world, and for them, in the Hereafter, there will be a painful chattisement. [16:118] And to those of Jewry, that is, the Jews, We forbade that which We have related to you already, in the verse, And to those of Jewry We forbade every beatt with hoof... to the end [Q. 6:146]; and We did not wrong them, by forbidding [them] that, but they used to wrong themselves, by committing aCts of disobedience which necessarily bring about such [consequences].

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

119. Then your Lord - O Messenger - towards those who do evil deeds out of ignorance of the consequences, even though they do so deliberately, and then they repent to Allah after having done those evil deeds and they make amends to their actions in which there was corruption, your Lord, after repentance, forgives their sins and is merciful to them.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

g themselves, by committing aCts of disobedience which necessarily bring about such [consequences]. [16:119] Then indeed your Lord — to those who did evil, associating others [with God], out of igno¬ rance, and then repented, returned [to God’s way], after that and made amends, in their actions — indeed your Lord after that, that is, [after] that ignorance, or that repentance, is Forgiving, of them, Merciful, to them.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

120. Indeed, Abraham (peace be upon him) possessed all the attributes of goodness and always obeyed His Lord turning away from all other religions to the religion of Submission (Islam). He was never an idolater.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

atience. 14 In other words, the predicate is la-ghafurun rahim, ‘Indeed He is Forgiving, Merciful’. [16:120] Truly Abraham was a community, a leader (imam), a [good] example, comprising [in his char¬ acter] all the good traits, obedient to God, a hanif inclining towards the upright religion, and he was not of the idolaters; [16:121] grateful [as he was] for His graces, He chose him, elected him, and guided him to a Straight path. [16:122] And We gave him (herein is a shift [to the firSt person plural] from the third person) in this world good, which is handsome praise [of him] by member…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

121. He was thankful for the favours that Allah had given him. Allah had selected Him to be a prophet and had guided him to the true religion of Islam.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

122. I gave him in this world prophethood, praiseworthy mention and pious children. In the afterlife he will be from the righteous for whom Allah has prepared the highest ranks in paradise.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

123. Then we revealed to you - O Messenger - “Follow the creed of Abraham in terms of monotheism, freedom from the idolaters, calling towards Allah and practicing His sacred law, turning away from all other religions to the religion of Islam. He was never an idolater as the idolaters claim but he was a man of pure monotheism.”

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

fter he will indeed be among the righteous, for whom there will be the highest degrees [of reward]. [16:123] Then We revealed to you, O Muhammad (s), [saying]: ‘Follow the creed, the religion, of Abra¬ ham, a hanif, and he was not of the idolaters’: this [remark] is repeated in order to refute to the claim of the Jews and Christians that they follow his religion.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

124. Reverence of the Sabbath was only made obligatory on the Jews who differed about it, so that they could free themselves on that day from their occupations for the sake of worship. This was after they had strayed from the day of Friday in which they were instructed to free themselves. Your Lord - O Messenger - will judge between these people who differ on the Day of Judgment about what they used to differ in and He will recompense each person with what they deserve.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

repeated in order to refute to the claim of the Jews and Christians that they follow his religion. [16:124] The Sabbath was only prescribed, in other words, its consecration was made obligatory [only], for those who differed concerning it, with their prophet — these were the Jews. They were commanded to devote themselves solely to worship on Friday, but they said, ‘We do not want it’, and chose Saturday; consequently thereon [the observance of] it was enforced StriCtly on them; and lo! your Lord will judge between them on the Day of Resurrection, concerning that wherein they used to diffe…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

125. Invite - O Messenger - to the religion of Islam, you and the believers who follow you, in a manner that is appropriate for the condition, understanding and mindset of the person who you are inviting and with admonition that contains encouragement and caution. Argue with them in the manner that is best in terms of speech, thought and politeness, for it is not your duty to guide people. You are only required to convey the message to them.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

, by rewarding the obedient and chastising the one who disobeyed by [his] violat¬ ing its sanCtity. [16:125] Call, mankind, O Muhammad (5), to the way of your Lord, [to] His religion, with wisdom, [with] the Qur’an, and fair exhortation, its [the Qur’an’s] fair exhortations, or with gentle words, and dispute with them by way of that which, that is, by way of that [manner of] disputation which, is beSt, such as calling [them] to God by way of His signs and calling [them] to His definitive arguments.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

126. If you want to retaliate against your enemy then retaliate to the same degree that they harmed you and not more. But if you are patient and do not retaliate despite having the ability to do so, then that is better for the patient amongst you than taking revenge by retaliating against them.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ose who are guided, and will requite them — this was [revealed] before the command to fight [them]. [16:126] After Hamza [b. ‘Abd al-Muttalib] had been killed and mutilated, and the Prophet (s) had seen him and said, ‘Verily I will mutilate 70 of them for you’, the following was revealed: And if you retaliate, retaliate with the like of what you have been made to suffer; and yet if you endure patiently, [refrain¬ ing] from revenge, verily that, namely, [that] enduring, is better for the patient.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

127. So be patient - O Messenger - over the harm that they afflict on you. You are only granted the ability to be patient by Allah’s granting it to you. Do not grieve over the disbelievers’ turning away from you, and do not let your heart be constrained by the schemes and plots they carry out.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

t (s) refrained [from taking revenge] and made atonement for his oath, as reported by al-Bazzar. 15 [16:127] So be patient, and your patience is only by [the help of] God, [only] by His assistance. And do not grieve for them, that is, [for] the disbelievers if they do not believe, deSJhte your eagerness that they believe, nor be in distress because of that which they scheme, in other words, do not be concerned with their scheming, for I [God] will make victorious over them. [16:128] Tridy God is with those who fear, [falling into] unbelief and [committing] aCts of disobedience, and those…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

128. Allah is with those who are mindful of Him by leaving out sin and those who are good by doings acts of obedience and by fulfilling what they have been instructed to do. Allah’s help and support is with them.

Tafsir al-Jalalayn

—