SURAH (16) AN-NAHL (AYA 1 to 20)

Sura (16) AN-NAHL (The Bee) Aya 1 to 128 verses in 16 Section

Revealed at Makka

Some commentators of the early days thought some Verses of this Surah are Mecci and some are Madani. Though it is possible and some example of such combination in some other chapters also, but was based on the fact that some Verses of this Chapter deal with migration of the believers and their exercise of patience or for the permission for retaliation. IF IT BE SO, the basis is very weak because the reference may be to the first migration to Abyssinia and the permission for retaliation may be for the individuals who could retaliate to some extent.

SECTION 1

The Existence of ALLAH proved by Nature

The End of the World is sure to come---The Existence of ALLAH and His Might proved bt Nature---Certain Bounties of ALLAH referred to.

أَتَىٰ أَمْرُ اللَّهِ فَلَا تَسْتَعْجِلُوهُ ۚ سُبْحَانَهُ وَتَعَالَىٰ عَمَّا يُشْرِكُونَ {16:1}

[Q16:1] Ataaa amrullaahi falaa tasta'jilooh; Subhaanahoo wa Ta'aalaa 'ammaa yushrikoon.
[Q16:1] ALLAH (SWT)'s commandment has come, therefore do not desire to hasten it; glory be to Him, and highly exalted be He above what they associate (with Him).

[Q16:1] Telah hampir datangnya janji yang telah ditetapkan oleh ALLAH (SwT), maka janganlah kamu minta disegerakan. Maha suci ALLAH (SwT) dan Maha tinggilah Dia dari perbuatan syirik yang mereka lakukan.

"ALLAH (SWT)'s command" refers to His chastisement.

Ø  Refer to Yunus 10:24 and 27 and Hud 11:40. 

Though in amrullah the verb is past tense, BUT IF this verse is read with Yunus 10:47 it becomes clear that with the advent of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) the fate of the believers and the disbelievers was decided. ONLY its execution has to be carried out. So the disbelievers are warned not to seek to hasten it. Therefore it should be taken as present perfect.

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(16:1) Allah's "Judgment" has come: *1 so do not clamour for hastening it; He is free from every defect, and exalted high above the shirk that they are practising. *2

*1 That is, "The time for final `Judgment' has come near." As regards the use of the past tense in the original, this may be to show certainty of its occurrence in the near future or to emphasize the fact that the rebellion and the wrong deeds of the Quraish had become so unbearable that they warranted that the time for decisive action had come.
Here question arises as to what that "Judgment" was and how it came. We are of the opinion (and true knowledge is with Allah alone) that that "Judgment" was Hijrat (the Migration) of the Holy Prophet from Makkah. For a short time after this Revelation he was bidden to emigrate from there. And according to the Qur'an, a Prophet is bidden to leave his place only at that time when the rebellion and antagonism of his people reaches the extreme limit. Then their doom is sealed, for after this Allah's punishment comes on them either as a direct scourge from Him, or they are destroyed by the Prophet and his followers. And this did take place actually. At the occasion of the Migration, the people of Makkah regarded it as a victory for themselves, but in fact it turned out to be a defeat for shirk and disbelief which were totally uprooted within a decade or so after the Migration not only from Makkah but from the rest of Arabia as well. 
*2 In order to understand the interconnection between the first and the second sentences, one should keep in view the background. The challenge of the disbelievers to the Prophet, `to hasten Divine Judgment', was really based on their assumption that their own religion of shirk was true and the religion of Tauhid presented by Muhammad (Allah's peace be on him) was false; otherwise, they argued, the Divine scourge with which he threatened them would have come upon them long before because of their disbelief and rebellion, if there had been the authority of Allah behind it. That is why after the declaration of the "Judgment," their misunderstanding about the cause of delay in the punishment was removed, as if to say, "You are absolutely wrong to assume that punishment has not been inflicted on you because your creed of shirk is true, for AIlah is fret from and far above shirk and has no partner" . 

يُنَزِّلُ الْمَلَائِكَةَ بِالرُّوحِ مِنْ أَمْرِهِ عَلَىٰ مَنْ يَشَاءُ مِنْ عِبَادِهِ أَنْ أَنْذِرُوا أَنَّهُ لَا إِلَٰهَ إِلَّا أَنَا فَاتَّقُونِ {16:2}

[Q16:2] Yunazzilul malaaa'ikata birroohi min amrihee 'alaa mai yashaaa'u min 'ibaadiheee an anzirooo annahoo laaa ilaaha illaaa ana fattaqoon.
[Q16:2] He sends down the angels with the inspiration by His commandment on whom He pleases of His servants, saying: Give the warning that there is no ALLAH (SWT) but Me, therefore be careful (of your duty) to Me.

[Q16:2] Dia menurunkan malaikat membawa wahyu dengan perintahNya kepada sesiapa yang dikehendakiNya dari hamba-hambaNya (yang layak menjadi Rasul); (lalu Dia berfirman kepada Rasul-rasul): Hendaklah kamu menegaskan kepada umat manusia bahawa tiada Tuhan melainkan Aku. Oleh itu, bertakwalah kamu kepadaKu. 

Ruh, in this verse, refers to revelation, the Qur’an. IT ENLIVENS (ENLIGHTENS) THE DEAD SOULS (IGNORANT PEOPLE).

This verse refers to [1] THE SOURCE, [2] THE COURSE and [3] THE PURPOSE OF REVELATIONS revealed to the messengers of ALLAH (SWT).

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(16:2) He sends down by His command through His angels the Spirit *3 on that one of His servants whom He chooses, *4 (bidding), "warn the people that there is no other deity than I therefore, fear Me." *5

*3 This means "the Spirit of Prophethood with which a Prophet is imbued in order to fulfil his Mission by word and deed. The Qur'an has called this the Spirit' in several places, for this has the same relation to the Mission of a Prophet and his moral life, which the soul has to the physical human life."
*4 As one of the things, which prompted the disbelievers to challenge the Holy Prophet for scourge, was their presumption that he was not a true Prophet, Allah told them categorically that he was a true Prophet, who had been imbued with the "Spirit" which We Ourself had sent down on him.
"Allah sends down the Spirit on..... He chooses." This is the answer to the objections which the chiefs of the Quraish used to raise against the Holy Prophet: Had Allah wanted to send a Messenger to them, was there no one better than Muhammad (Allah's peace be on him), son of `Abdullah, for this mission? Why did He not choose one of the big chiefs of Makkah or Taif for the purpose? Such absurd objections needed no other answer than this that is why such an answer has been given in several places of the Qur'an as if to say "Allah knows best how to do His work, and does not stand in need of any advice from you. He chooses for His mission anyone whom He considers fit for it.
*5 This verse declares the essence of the "Spirit" of Prophethood, which is this: Godhead belongs to one Allah alone: so only He is worthy of fear. Therefore, there is no other anchor that might make fast and hold together human moral system than His fear. For it is the fear of His displeasure and His punishment, and the fear of the consequences of His disobedience which alone can act as a strong deterrent to restrain one from deviation. That is why mankind has been admonished: "Fear Me." 

خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ ۚ تَعَالَىٰ عَمَّا يُشْرِكُونَ {16:3}

[Q16:3] Khalaqas samaawaati wal arda bilhaqq; Ta'aalaa 'ammaa yushrikoon. 
[Q16:3] He created the heavens and the earth with the truth, highly exalted be He above what they associate (with Him).

[Q16:3] Dia menciptakan langit dan bumi dengan cara yang sungguh layak dan berhikmat; Maha Tinggilah Dia dari perbuatan syirik yang mereka lakukan.

Refer to the commentary of al Hijr 15:85 and 86.

Bil-haqq refers to the purpose of creation.

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(16:3) He has based the creation of the heavens and the Earth on truth; He is exalted high above that shirk which they are practising *6.

*6 That is to say, "The whole system of the Earth and the heavens is a witness to the truth of the doctrine of Tauhid and to the negation of shirk. You may look at anything in the universe and consider the system from any point of view you like, you will fmd proof of this fact that it is being run by one God and not by many gods. Then how is it that you believe in shirk when there is no proof whatsoever of this in the universe?
As a fitting sequence of this, proofs of Tauhid and refutation of shirk have been given from Man himself and from other signs in the universe, and it has also been shown that Prophethood is based on Truth.

خَلَقَ الْإِنْسَانَ مِنْ نُطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مُبِينٌ {16:4}

[Q16:4] Khalaqal-‘insaana min-nutfatin-fa-‘izaa huwa khasee-mum-mubeen. 
[Q16:4] He created man from a small seed and lo! He is an open contender.

[Q16:4] Dia menciptakan manusia dari air benih, (setelah sempurna kejadiannya), tiba-tiba menjadilah dia seorang pembantah yang terang jelas bantahannya.

Nutfah here means a drop of sperm - generative substance.

ß  THIS VERSE WAS REVEALED when Ibn Ubayy brought some bones and asked the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad): "Who could bring these to life again?"

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(16:4) He created Man from an insignificant sperm-drop, and behold, by and by he became a manifest disputant *7.

*7 This has two meanings and both are meant here.
(1) Though Allah created man from an insignificant sperm-drop, he is capable of arguing and giving reasons in support of his claim. 
(2) Man who has such an insignificant origin, has become so vain that he does not hesitate to dispute even with his Creator.
If considered in its first sense, it is a chain in the series of arguments given in many succeeding verses to prove the truth of the Message of the Holy Prophet. (Please refer to E.N. 15). If taken in the second sense, it is meant to warn man that he should not forget the insignificant origin of his existence while engaged in his rebellious arguments against his Creator. If he remembered the different stages of his humiliating birth and growth, he would consider many times before he assumed a haughty and rebellious attitude towards his Creator. 

وَالْأَنْعَامَ خَلَقَهَا ۗ لَكُمْ فِيهَا دِفْءٌ وَمَنَافِعُ وَمِنْهَا تَأْكُلُونَ {16:5}

[Q16:5] Wal an 'amaa khalaqahaa; lakum feehaa dif'unw wa manaafi'u wa minhaa taakuloon. 

[Q16:5] And He created the cattle for you; you have in them warm clothing and (many) advantages, and of them do you eat.
[Q16:5] Dan binatang-binatang ternak itu, Dia juga menciptakannya untuk kamu; terdapat padanya benda-benda yang memanaskan tubuh dari sejuk dan beberapa faedah yang lain dan daripadanya juga kamu makan.

"In them" refers to their hides.

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(16:5) He has created cattle, which provide you with clothing and food, and there are other benefits also for you in them;

وَلَكُمْ فِيهَا جَمَالٌ حِينَ تُرِيحُونَ وَحِينَ تَسْرَحُونَ {16:6}

[Q16:6] Wa lakum feehaa jamaalun heena tureehoona wa heena tasrahoon. 
[Q16:6] And there is beauty in them for you when you drive them back (to home), and when you send them forth (to pasture).

[Q16:6] Dan bagi kamu pada binatang-binatang ternak itu, keindahan (yang menarik hati) ketika kamu membawanya balik untuk berehat (pada waktu petang) dan ketika kamu membawanya keluar (pada waktu pagi). 

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(16:6) they look pleasant when you drive them to the pasture in the morning and bring them home in the evening.

وَتَحْمِلُ أَثْقَالَكُمْ إِلَىٰ بَلَدٍ لَمْ تَكُونُوا بَالِغِيهِ إِلَّا بِشِقِّ الْأَنْفُسِ ۚ إِنَّ رَبَّكُمْ لَرَءُوفٌ رَحِيمٌ {16:7}

[Q16:7] Wa tahmilu asqaalakum ilaa baladil lam takoonoo baaligheehi illaa bishiqqil anfus; inna Rabbakum la Ra'oofur Raheem. 
[Q16:7] And they carry your heavy loads to regions which you could not reach but with distress of the souls; most surely your Lord is Compassionate, Merciful.

[Q16:7] Dan binatang-binatang itu pula membawa barang-barang kamu ke mana-mana negeri yang kamu tidak dapat sampai kepadanya melainkan dengan menanggung susah payah. Sesungguhnya Tuhan kamu Amat melimpah belas kasihan dan rahmatNya. 

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(16:7) They carry your burdens to far-off lands, which you could not reach without painful toil. Indeed your Lord is All-Compassionate and All-Merciful.

وَالْخَيْلَ وَالْبِغَالَ وَالْحَمِيرَ لِتَرْكَبُوهَا وَزِينَةً ۚ وَيَخْلُقُ مَا لَا تَعْلَمُونَ {16:8}

[Q16:8] Walkhaila wal bighaala wal hameera litarkaboohaa wa zeenah; wa yakhluqu maa laa ta'lamoon. 
[Q16:8] And (He made) horses and mules and asses that you might ride upon them and as an ornament; and He creates what you do not know.

[Q16:8] Dan (ALLAH (SwT) menjadikan) kuda dan baghal serta keldai untuk kamu menunggangnya, dan untuk menjadi perhiasan dan Dia menjadikan apa yang kamu tidak mengetahuinya.  

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(16:8) He has created horses, mules and donkeys so that you may ride them, and they may add splendour to your life. He creates for you many other things, of which you have no knowledge at all. *8

*8 That is, "There are many agencies which are working for the good of man but he is quite unaware of such servants and the services rendered by them". 

وَعَلَى اللَّهِ قَصْدُ السَّبِيلِ وَمِنْهَا جَائِرٌ ۚ وَلَوْ شَاءَ لَهَدَاكُمْ أَجْمَعِينَ {16:9}

[Q16:9] Wa 'alal laahi qasdus sabeeli wa minhaa jaaa'ir; wa law shaaa'a lahadaakum ajma'een. 
[Q16:9] And upon ALLAH (SWT) it rests to show the right way, and there are some deviating (ways); and if He please He would certainly guide you all aright.

[Q16:9] Dan kepada ALLAH (SwT) jualah tertentunya urusan memberi panduan yang menerangkan jalan yang lurus dan di antara jalan-jalan yang dituju ada yang terpesong dari kebenaran dan jika Dia kehendaki, tentulah Dia memberi petunjuk kepada kamu semua (yang menyampaikan ke jalan yang lurus itu).

THE PURPOSE OF TAKING THE RESPONSIBILITY OF SHOWING A STRAIGHT WAY IS TO MAKE THE JOURNEY UNTO THE DESTINATION EASY FOR THE PEOPLE. There are crooked ways also.

ALLAH (SWT) DOES NOT FORCE ANY ONE TO FOLLOW THE TRUE WAY BECAUSE HE HAS GIVEN A FREE WILL TO EVERY HUMAN BEING WHO SHOULD STUDY HIS SIGNS AS VISIBLE IN NATURE AS WELL AS THOSE EXPRESSED THROUGH REVELATION SO AS TO WALK ON THE TRUE PATH.

In His infinite mercy He has shown the right path AND made it distinct in the midst of crooked paths.

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(16:9) Allah has taken upon Himself to show the Right Way, when there exist crooked ways too. *9 He would have guided all of you aright, if He had so willed. *10

*9 This contains an argument for Prophethood along with a proof of Tauhid and of Allah's Compassion and Providence. The argument is this:
There are many divergent ways of thought and action open for man to choose from. OBVIOUSLY ALL THESE DIVERGENT WAYS CANNOT BE STRAIGHT WAYS, BECAUSE THERE CAN BE ONLY ONE STRAIGHT WAY; THEREFORE, THERE CAN BE ONLY ONE RIGHT THEORY OF LIFE WHICH IS BASED ON THAT WAY, AND ONLY ONE RIGHT WAY OF LIFE WHICH IS BASED ON THAT RIGHT THEORY . Thus it is clear that the choice of the right way of life is man's most important and basic need, for its wrong choice would inevitably lead to his ruin. This is because all other things fulfil his animal needs only, but this is the greatest necessity of his life as a human being and without its fulfilment his life would be an utter failure.
Now, it cannot be expected that Allah Who made so many provisions, and on such a large scale, for the fulfilment of the animal life of man, did not make any arrangement for the fulfilment of this real and greatest necessity of man. Just as He has provided for all the necessities of his life, so He has also provided for this greatest need of his through Prophethood. If Prophethood is denied then it should be pointed out in what way Allah has fulfilled this basic need of man. Experience of centuries has shown that mankind has always blundered whenever it has chosen a way of life by itself. This is because Man's wisdom and intelligence are limited, and he cannot depend on these for the choice of the right way of life. ABOVE ALL, ONE CANNOT SAY THAT ALLAH HAS MADE NO ARRANGEMENT FOR THIS BASIC NEED OF MAN, FOR THIS WILL BE THE GREATEST MISCONCEPTION OF AIIAH THAT HE MAY MAKE MOST ELABORATE ARRANGEMENTS FOR MAN'S ANIMAL LIFE BUT SHOULD LEAVE HIM IN THE LURCH TO SEARCH OUT A WAY FOR HIMSELF FOR THE FULFILMENT OF THIS MOST IMPORTANT AND BASIC NEED.
*10 Here a question arises: "Why didn't Allah will to guide all the people aright inherently when He had taken upon Himself to show the Right Way?" It is true that Allah could have imbued Man, like other creatures, with the inborn instinct and enabled him to choose the Right Way without conscious thought, experience or teaching. But this would have been against His will which was to create a being, having will and power and freedom to follow the Right Way or the wrong way, whichever he chose for himself. This is why he has been endowed with different means of knowledge and powers of conscious thought, deliberation and will, and has been empowered with the authority to make use of all powers in him and all things around him. Moreover, He has placed in him and all around him such factors as might lead him to guidance or deviation. ALL THESE THINGS WOULD HAVE BECOME MEANINGLESS, HAD HE BEEN CREATED RIGHTEOUS BY BIRTH, AND HE COULD NEVER HAVE ATTAINED THE HEIGHTS OF PROGRESS, WHICH CAN BE ACHIEVED ONLY BY THE RIGHT USE OF FREEDOM. That is why Allah has chosen Prophethood for Man's guidance, and left him free to follow or reject a Prophet. THIS IS A TEST BY MEANS OF WHICH ALLAH JUDGES WHETHER MAN ACCEPTS THE GUIDANCE THAT IS PRESENTED TO HIM IN A RATIONAL WAY. 

SECTION 2

God’s Unity testified by Nature

The Creation made subservient to Man – Arguments against poytheism

هُوَ الَّذِي أَنْزَلَ مِنَ السَّمَاءِ مَاءً ۖ لَكُمْ مِنْهُ شَرَابٌ وَمِنْهُ شَجَرٌ فِيهِ تُسِيمُونَ {16:10}

[Q16:10] Huwal lazeee anzala minas samaaa'i maaa'al lakum minhu sharaabunw wa minhu shajarun feehi tuseemoon. 
[Q16:10] He it is Who sends down water from the cloud for you; it gives drink, and by it (grow) the trees upon which you pasture.

[Q16:10] Dialah yang menurunkan hujan dari langit; sebahagian daripadanya untuk minuman kamu dan sebahagian lagi menyebabkan tumbuhnya pokok-pokok (tumbuh-tumbuhan) untuk kamu melepaskan binatang-binatang ternak: Makan padanya. 

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(16:10) It is He, Who sends down for you water from the sky, which provides drinking water for you and brings forth fodder for your cattle.

يُنْبِتُ لَكُمْ بِهِ الزَّرْعَ وَالزَّيْتُونَ وَالنَّخِيلَ وَالْأَعْنَابَ وَمِنْ كُلِّ الثَّمَرَاتِ ۗ إِنَّ فِي ذَٰلِكَ لَآيَةً لِقَوْمٍ يَتَفَكَّرُونَ {16:11}

[Q16:11] Yumbitu lakum bihiz zar'a wazzaitoona wanna kheela wal-a'naaba wa min kullis samaraat, inna fee zaalika la Aayatal liqawminy yatafakkaroon. 
[Q16:11] He causes to grow for you thereby herbage, and the olives, and the palm trees, and the grapes, and of all the fruits; most surely there is a sign in this for a people who reflect.

[Q16:11] Dia juga menumbuhkan bagi kamu dengan sebab hujan itu tanaman-tanaman dan pokok-pokok zaitun dan tamar (kurma) serta anggur dan juga dari segala jenis buah-buahan. Sesungguhnya yang demikian mengandungi satu tanda (yang membuktikan kekuasaan ALLAH (SwT)) bagi kaum yang mahu berfikir. 

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(16:11) And thereby He grows for you crops and olives and date-palms and vines and different kinds of many other fruits. Surely there is a great Sign in this for those people who ponder.

وَسَخَّرَ لَكُمُ اللَّيْلَ وَالنَّهَارَ وَالشَّمْسَ وَالْقَمَرَ ۖ وَالنُّجُومُ مُسَخَّرَاتٌ بِأَمْرِهِ ۗ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِقَوْمٍ يَعْقِلُونَ {16:12}

[Q16:12] Wa sakkhkhara lakumul laila wannahaara wash shamsa walqamara wannujoomu musakhkharaatum bi amrih; inna fee zaalika la Aayaatil liqawminy ya'qiloon. 

[Q16:12] And He has made subservient for you the night and the day and the sun and the moon, and the stars are made subservient by His commandment; most surely there are signs in this for a people who ponder;
[Q16:12] Dan Dia memudahkan bagi kamu malam dan siang dan matahari serta bulan dan bintang-bintang dimudahkan dengan perintahNya untuk keperluan-keperluan kamu. Sesungguhnya yang demikian itu mengandungi tanda-tanda (yang membuktikan kebijaksanaan ALLAH (SwT)) bagi kaum yang mahu memahaminya.

The controlled and undeviating movement of the sun, the moons and the stars, under ALLAH (SWT)'s will and command, HAS BEEN COMPARED TO THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) AND TO HIS TOTAL OBEDIENCE TO HIS COMMANDS in verses 53:1 to 4 of An Najm.

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(16:12) He has subjected to your service the day and the night and the sun and the moon: likewise all the stars are subjected by His Command. In this there are many Signs for those who make use of their common sense.

وَمَا ذَرَأَ لَكُمْ فِي الْأَرْضِ مُخْتَلِفًا أَلْوَانُهُ ۗ إِنَّ فِي ذَٰلِكَ لَآيَةً لِقَوْمٍ يَذَّكَّرُونَ {16:13}

[Q16:13] Wa maa zara a lakum fil ardi mukhtalifan alwaanuh; inna fee zaalika la Aayatal liqawminy yazakkaroon. 
[Q16:13] And what He has created in the earth of varied hues most surely there is a sign in this for a people who are mindful.

[Q16:13] Dan apa-apa jua yang dijadikan untuk kamu di bumi yang berlainan jenisnya (dimudahkan juga untuk kegunaan kamu). Sesungguhnya yang demikian itu mengandungi satu tanda (yang membuktikan kemurahan ALLAH (SwT)) bagi kaum yang mahu mengingati nikmat ALLAH (SwT) itu. 

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(16:13) And in the things of different colours He has created for you in the Earth, there is indeed a Sign for those who learn lessons from them.

وَهُوَ الَّذِي سَخَّرَ الْبَحْرَ لِتَأْكُلُوا مِنْهُ لَحْمًا طَرِيًّا وَتَسْتَخْرِجُوا مِنْهُ حِلْيَةً تَلْبَسُونَهَا وَتَرَى الْفُلْكَ مَوَاخِرَ فِيهِ وَلِتَبْتَغُوا مِنْ فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ {16:14}

[Q16:14] Wa Huwal lazee sakhkharal bahra litaakuloo minhu lahman tariyyanw wa tastakhrijoo minhu hilyatan talbasoonahaa wa taral fulka mawaakhira feehi wa litabtaghoo min fadlihee wa la'allakum tashkuroon. 

[Q16:14] And He it is Who has made the sea subservient that you may eat fresh flesh from it and bring forth from it ornaments which you wear, and you see the ships cleaving through it, and that you might seek of His bounty and that you may give thanks.
[Q16:14] Dan Dialah yang memudahkan laut, supaya kamu dapat makan daripadanya daging yang lembut hidup-hidup dan dapat pula mengeluarkan daripadanya benda-benda perhiasan untuk kamu memakainya dan (selain itu) engkau melihat pula kapal-kapal belayar padanya dan lagi supaya kamu dapat mencari rezeki dari limpah kurniaNya dan supaya kamu bersyukur. 

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(16:14) It is He Who has subjected the sea to your service so that you may get fresh flesh from it to eat and bring out of it articles of ornament, which you wear, and you see that the ship ploughs her course through it. He has done all this so that you may seek of His bounty *11 and show gratitude to Him.

*11 That is, "try to get your sustenance in lawful ways". 

وَأَلْقَىٰ فِي الْأَرْضِ رَوَاسِيَ أَنْ تَمِيدَ بِكُمْ وَأَنْهَارًا وَسُبُلًا لَعَلَّكُمْ تَهْتَدُونَ {16:15}

[Q16:15] Wa alqaa fil ardi rawaasiya an tameeda bikum wa anhaaranw wa sublulal la 'allakum tahtadoon. 
[Q16:15] And He has cast great mountains in the earth lest it might be convulsed with you, and rivers and roads that you may go aright,

[Q16:15] Dan Dia mengadakan di bumi gunung-ganang yang menetapnya supaya ia tidak menghayun-hayunkan kamu dan Dia mengadakan sungai-sungai serta jalan-jalan lalu lalang, supaya kamu dapat sampai ke matlamat yang kamu tuju.

Refer to Ar Rad 7:3 and Al Hijr 15:19. It is a figure of speech, repeatedly used in the Qur’an, to speak of the earth as a stretched surface with mountains as a steadying agent to keep it from shaking. It may refer to the geological fact that the below the surface happenings would have shaken the earth if there were no mountains to keep it steady.

ß  Imam Ali said:

"ALLAH (SWT) has steadied the movement of the earth by bolting rocks in it."

"ALLAH (SWT) bolted the earth with rocks to keep it from shaking."

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(16:15) He has driven mountains firmly into the earth lest it should turn away from its usual course along with you: *12 He has caused rivers to flow and made natural ways *13 so that you may be directed aright.

*12 This shows that the real function of mountains is to regulate the motion and speed of the Earth. We have come to this conclusion, for the Qur'an has made this benefit of mountains very prominent in many places. Therefore, their other benefits should be regarded as incidental. 
*13 Natural ways are those routes which are formed along the banks of streams, ravines and rivers. Though the importance of these ways is great even in the plains, one feels their sore need, especially in the mountainous regions. 

وَعَلَامَاتٍ ۚ وَبِالنَّجْمِ هُمْ يَهْتَدُونَ {16:16}

[Q16:16] Wa 'alaamaat; wa bin najmi hum yahtadoon. 
[Q16:16] And landmarks; and by the stars they find the right way.

[Q16:16] Dan (Dia mengadakan) tanda-tanda panduan jalan dan dengan bintang-bintang (pada waktu malam) mereka dapat mengetahui arah yang hendak dituju. 

Najm means the star, known as the polestar, by which many travellers determine their way.

Ì  Najm (the pole-star) refers to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) AND 

Ì  Alamat (signs or landmarks) refers to the Ahlul Bayt.

IN THE JOURNEY TO THE OTHER WORLD WE HAVE ULTIMATELY TO FOLLOW THEIR GUIDANCE.

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(16:16) He has placed landmarks *14 to direct people, and by stars, too, they are directed aright. *15

*14 This is a Sign of Allah that He has broken the monotony of land by placing conspicuous landmarks on it to distinguish different regions from one another. These have many benefits and one of these is to help guide travellers and navigators to their destinations. One also realizes the importance and value of these landmarks, when one is travelling through a sandy desert where there are hardly any objects to guide on the way, and one is liable to lose the way any time. One feels the lack of landmarks much more in the sea voyage. It is in the deserts and the seas that people realize the true significance of "......by stars, too, they arc directed aright to their destinations."
This verse contains arguments for Tauhid. Providence, and Compassion of Allah, and also a proof of Prophethood. For the mind is instinctively turned towards this question: CAN IT BE POSSIBLE THAT ALLAH WHO HAS MADE SO ELABORATE ARRANGEMENTS FOR MAN'S GUIDANCE TO FULFIL HIS PHYSICAL NEEDS HAS NEGLECTED TO PROVIDE FOR HIS MORAL AND SPIRITUAL NEEDS?" It cannot be so, for it is obvious that even the greatest loss of some physical necessity due to the adoption of a wrong way is nothing as compared with the loss of spiritual and moral values due to deviation froth the Right Way. It would be nothing less than having doubt in Allah's Compassion and Providence to think that He, Who had made so elaborate provision for man's guidance on land and sea by creating mountains, rivers, stars and other objects, would have neglected to make provision for his moral and spiritual guidance; any, it stands to reason, that He must have provided prominent beacons of light to guide Man to that Right Way of life which is indispensable to his true success.
*15 In vv. 4-16, some Signs have been mentioned in succession in order to focus people's attention on the Creation of man himself and of the Earth and the heavens. They will thus find that everything supports the truth of the doctrines taught by the Holy Prophet. A critical study of all these Signs shows that these must have been designed and created by an All-Wise Being, and One Being alone, and there could not have been any partner or associate to help Him. Let us consider this theme from the point of view of Man, the central figure in the Creation. This wonderful being who is able to speak with his tongue and is capable of arguing his case with it, has been created from an insignificant sperm - drop. Then many animals have been created to satisfy the necessities of his life. They provide food, clothing and conveyance for him and help satisfy his aesthetic taste as well. Then there is a remarkable system of rain water from the sky to produce corn crops, fruits and verdure, etc., on the earth to fulfil man's needs. Then there is the creation of regular days and nights and seasons, which are closely connected with aII kinds of production of the earth, and also with Man's general well being. Then there are oceans, which help fulfil many of his physical and aesthetic demands and provide water ways for traffic. Likewise mountains have been created to provide man with many benefits. Then there are landmarks on the earth and stars in the heavens to guide travellers and navigators to the destinations. In short, there are inumerable Signs in the Earth and the heavens which are closely interconnected and are also indispensable to man's welfare, nay, to his very existence. All these arc clear proofs that only One Being has designed the whole universe and created it in accordance with that design. It is He Who is all the time creating new things to fit in that scheme, and working this wonderful universe that spreads from the Earth to boundless heavens. Who can then claim, except a foolish or obdurate person, that all this has come into existence by a mere accident? Or, who can say that these different aspects, which are working under a perfect system and are intimately connected with one another and are wellbalanced, have been created by different gods and are under the control of different guardians? 

أَفَمَنْ يَخْلُقُ كَمَنْ لَا يَخْلُقُ ۗ أَفَلَا تَذَكَّرُونَ {16:17}

[Q16:17] Afamany yakhluqu kamallaa yakhluq; afalaa tazak karoon. 
[Q16:17] Is He then Who creates like him who does not create? Do you not then mind?

[Q16:17] Kalau sudah demikian, adakah ALLAH (SwT) yang menciptakan semuanya itu sama seperti makhluk-makhluk yang tidak menciptakan sesuatu? Maka patutkah kamu lalai sehingga kamu tidak mahu beringat serta memikirkannya? 

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(16:17) Is, then, He, Who creates, like those who create nothing? *16 Do you not understand even this much?

*16 That is, "If you, people of Makkah, acknowledge (and they acknowledged this just as other mushriks did) that Allah alone is the Creator of all of you and everything, and no one of the partners, you have set up with Him, has created anything in the universe, HOW IS IT, THEN, THAT YOU ASCRIBE TO THE CREATED, A STATUS EQUAL TO OR LIKE THAT OF THE CREATOR IN THE SYSTEM OF UNIVERSE CREATED BY HIM? HOW CAN IT BE POSSIBLE THAT THE POWERS AND THE RIGHTS OF THE CREATED SHOULD BE EQUAL TO THE POWERS AND THE RIGHTS OF THE CREATOR IN THE UNIVERSE CREATED BY HIMSELF? How can it be believed that the Creator and the created possess the same qualities and characteristics, or can have such relationship as of father and son?" 

وَإِنْ تَعُدُّوا نِعْمَةَ اللَّهِ لَا تُحْصُوهَا ۗ إِنَّ اللَّهَ لَغَفُورٌ رَحِيمٌ {16:18}

[Q16:18] Wa in ta'uddoo ni'matal laahi laa tuhsoohaa; innal laaha la Ghafoorur Raheem. 
[Q16:18] And if you would count ALLAH (SWT)'s favors, you will not be able to number them; most surely ALLAH (SWT) is Forgiving, Merciful.

[Q16:18] Dan jika kamu menghitung nikmat ALLAH (SwT) (yang dilimpahkannya kepada kamu), tiadalah kamu akan dapat menghitungnya satu persatu; sesungguhnya ALLAH (SwT) Maha Pengampun, lagi Maha Mengasihani.

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(16:18) If you try to reckon up Allah's blessings, you cannot count them. Indeed, He is Forgiving and Compassionate, *17

*17 Here the connection of Allah's attributes, "Forgiving and Compassionate", with the preceding verse is so obvious that it has been left unmentioned. It is this: "Though Allah goes on showering countless blessings upon people, they behave in an ungrateful, faithless and rebellious manner towards Him. He does not punish them immediately, but gives them respite, for He is Forgiving and Compassionate". This is true of both individuals and communities. There are people, who deny even the existence of God, yet He goes on bestowing His favours on them for years on end. There are others who set up partners with Him in his attributes, powers and rights, and show their gratitude to others than Him for His blessings, yet He dces not withhold His favours from them; there are still others who profess to acknowledge Him as their Creator and Benefactor, yet rebel against Him and are disobedient to Him and consider freedom from Him w be their birth right, but in spite of all this He continues to shower His countless blessings on them as long as they live. 

  

وَاللَّهُ يَعْلَمُ مَا تُسِرُّونَ وَمَا تُعْلِنُونَ {16:19}

[Q16:19] Wallaahu ya'lamu maa tusirroona wa maa tu'linoon. 
[Q16:19] And ALLAH (SWT) knows what you conceal and what you do openly.

[Q16:19] Dan ALLAH (SwT) mengetahui apa yang kamu sembunyikan dan apa yang kamu zahirkan. 

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(16:19) though He knows all that you conceal and all that you reveal. *18

*18 A grave misunderstanding might arise as to why Allah's blessings should continue to be showered even on those who deny Him and set up partners with Him and are disobedient to Him. The foolish people are liable to conclude from this that He does not withhold His favours from such people because He has no knowledge of their wicked deeds, The Qur'an declares: "......Even though He has full knowledge of all the deeds of the people, whether these are done secretly or openly, He does not discontinue His blessings on the sinners, for He is Forgiving, Compassionate and Merciful. Therefore, O foolish people! , get rid of this misunderstanding, and reform yourselves."

وَالَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ لَا يَخْلُقُونَ شَيْئًا وَهُمْ يُخْلَقُونَ {16:20}

[Q16:20] Wallazeena yad'oona min doonil laahi laa yakhluqoona shai'anw wa hum yukhlaqoon; 
[Q16:20] And those whom they call on besides ALLAH (SWT) have not created anything while they are themselves created;

[Q16:20] Dan makhluk-makhluk yang mereka sembah selain dari ALLAH (SwT) itu tidak dapat menciptakan sesuatupun, bahkah merekalah yang diciptakan.  

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(16:20) And the other beings, whom the people invoke, create nothing; nay, they are themselves created.