SURAH (16) AN-NAHL (AYA 101 to 128)

SECTION 14

Qur’an brought down by the Holy Spirit

Qur’an supersedes all previous scritures – Doubts of the disbelievers about the Qur’an – Qur’an was brought down by the Holy Spirit – Hiding the faith under unavoidable pressure but maintaining it at heart – Those who migrate and endeavour in the way of God, will be entitled to pardon of their past sins.

وَإِذَا بَدَّلْنَا آيَةً مَكَانَ آيَةٍ ۙ وَاللَّهُ أَعْلَمُ بِمَا يُنَزِّلُ قَالُوا إِنَّمَا أَنْتَ مُفْتَرٍ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ {101}

[Q16:101] Wa izaa baddalnaaa Aayatam makaana Aayatinw wal laahu a'lamu bimaa yunazzilu qaalooo innamaa anta muftar; bal aksaruhum laa ya'lamoon. 
[Q16:101] And when We change (one) communication for (another) communication, and ALLAH (SWT) knows best what He reveals, they say: You are only a forger. Nay, most of them do not know.

[Q16:101] Dan apabila Kami tukarkan satu ayat (Al-Quran) untuk menggantikan ayat yang lain (yang dimansukhkan) dan ALLAH (SwT) memang mengetahui akan apa yang Dia turunkan, - berkatalah mereka (yang kafir): Sesungguhnya engkau (wahai Muhammad) hanyalah seorang pendusta; (padahal Nabi Muhammad tidak berdusta) bahkan kebanyakan mereka tidak mengetahui hakikat yang sebenarnya.

THE DOCTRINE OF PROGRESSIVE REVELATION FROM AGE TO AGE AND TIME TO TIME DOES NOT MEAN THAT ALLAH (SWT)'S FUNDAMENTAL LAW CHANGES. It was sheer ignorance of the infidels to charge the messenger of ALLAH (SWT) with forgery because the message as revealed to him was in different form from that which was revealed before, when the core of the truth is the same, for it came from ALLAH (SWT).

v  THIS VERSE refers to the changes the Qur’an introduced in the teachings of the previous scriptures BECAUSE of which the infidels thought that it was a forgery, and asserts that the same holy spirit (Jibra-il) has brought the revelation to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

THE IDEA OF ABROGATION in the recitation of the Qur’an is a misconceived theory. Refer to the commentary of al Baqarah 2:106; and Yunus 10:I5 and 16, which deal with the true position of abrogation and changes in the Qur’an.

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(16:101) And when We send down one verse to elaborate upon the other-and Allah knows best what to send down-they say, "You forge this Qur'an yourself." *102 The fact is that most of them do not know the reality.

*102 This may also mean, "To send down one Commandment to elaborate upon the other, for the Commandments were sent down piecemeal in the Qur'an". For instance, the Commandments about "prohibition" and fornication were sent down gradually one after the other during several years. But We hesitate to accept this interpretation because An-Nahl is a Makki Surah and to the best of our information there is no instance to show that Commandments were sent down piecemeal at Makkah. Therefore, we prefer the other interpretation. The Qur'an has added details of one theme and explained the same with different kinds of illustrations at different places. LIKEWISE it has related a story in different words at different places and presented its different aspects and details at other places. It has put forward one argument at one place to prove a theme and another at another place to prove the same theme. It has related one theme concisely at one place and in detail at the other. That is what the disbelievers of Makkah put forward as proof that Muhammad (Allah's peace be upon him) forged the Qur'an himself.

They argued like this: "Had the Qur'an been the Word of Allah it would have related in full one thing at one place, for Allah's knowledge is not defective that He should have to think out gradually the details of a theme and to give different versions to explain the same thing. In contrast to this, the knowledge of a human being is defective. A man has to think out gradually as has been done in the case of the Qur'an which is a clear proof that you have forged it yourself". 

قُلْ نَزَّلَهُ رُوحُ الْقُدُسِ مِنْ رَبِّكَ بِالْحَقِّ لِيُثَبِّتَ الَّذِينَ آمَنُوا وَهُدًى وَبُشْرَىٰ لِلْمُسْلِمِينَ {102}

[Q16:102] Qul nazzalahoo Roohul Qudusi mir Rabbika bilhaqqi liyusabbital lazeena aamanoo wa hudanw wa bushraa lilmuslimeen.
[Q16:102] Say: The Holy spirit has revealed it from your Lord with the truth, that it may establish those who believe and as a guidance and good news for those who submit.

[Q16:102] Katakanlah (wahai Muhammad): Al-Quran itu diturunkan oleh Rohulqudus (Jibril) dari Tuhanmu dengan cara yang sungguh layak dan berhikmat, untuk meneguhkan iman orang-orang yang beriman dan untuk menjadi hidayat petunjuk serta berita yang menggembirakan bagi orang-orang Islam. 

(see commentary for verse 101)

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(16:102) Tell them, "The Holy Spirit has brought it down piecemeal *103 intact from my Lord so that He may make firm the faith of those who have believed, *104 and to show the Right Way, *105 and to give good news to those who surrender themselves to Allah." *106

*103 The Holy Spirit': `jibril'. Instead of using the name of the Angel who brought Revelation, his title has been deliberately mentioned to warn the disbelievers that the 'Holy Spirit' who brought Revelation, is free from human frailties. He is neither dishonest that he should add something to or take away something from the Message he brought, nor is he a liar and forger that he should invent and state something in the name of Allah. Nor does he suffer from any human lust that he should practise a deceit. He is wholly pure and holy and conveys the Word of Allah intact.
*104 That is, "The fact that Allah sends down His Message piecemeal does not mean that Allah's knowledge and wisdom are defective as you consider because of your folly. Allah sends His Revelations gradually because human intelligence and capacity to grasp are limited and defective which do not let him understand the whole theme at one and the same time and make it firm in his mind. Therefore, Allah in His wisdom conveyed His Revelation piecemeal through the Holy Spirit. He sends a theme gradually and gives its details by and by and uses different methods and ways to make it plain to human beings so that they might grasp it according to their abilities and capabilities and become firm in their faith and knowledge.
*105 The second practical wisdom of sending down the Qur'an piecemeal was that those Believers, who obediently followed it, should get necessary instructions for the propagation of Islam and the solution of other problems of life at the time when they were actually needed. It is obvious that if those instructions had been sent down before time and at one and the same time they would not have been useful. 
*106 The third practical wisdom of not sending down the Qur'an as a whole at one and the same time was to give good tidings and encouragement to the obedient servants who were suffering from persecution and encountering great obstacles because they needed it over and over again. That is why they were assured of ultimate success time and again to fill them with hope to carry on their mission

وَلَقَدْ نَعْلَمُ أَنَّهُمْ يَقُولُونَ إِنَّمَا يُعَلِّمُهُ بَشَرٌ ۗ لِسَانُ الَّذِي يُلْحِدُونَ إِلَيْهِ أَعْجَمِيٌّ وَهَٰذَا لِسَانٌ عَرَبِيٌّ مُبِينٌ {103}

[Q16:103] Wa laqad na'lamu annahum yaqooloona innamaa yu'allimuhoo bashar; lisaanul lazee yulhidoona ilaihi a'ja miyyunw wa haaza lisaanun 'Arabiyyum mubeen. 
[Q16:103] And certainly We know that they say: Only a mortal teaches him. The tongue of him whom they reproach is barbarous, and this is clear Arabic tongue.

[Q16:103] Dan demi sesungguhnya Kami mengetahui, bahawa mereka yang musyrik itu berkata: Sebenarnya dia diajar oleh seorang manusia. (Padahal) bahasa orang yang mereka sandarkan tuduhan kepadanya itu ialah bahasa asing, sedang Al-Quran ini berbahasa Arab yang fasih nyata. 

(see commentary for verse 101)

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(16:103) We know very well what they say about you: "Surely a certain person teaches him." *107 But the person to whom they allude speaks a foreign tongue, and this (Qur'an) is in plain Arabic.

*107 In this connection, traditions mention the names of several persons, one of whom (Jabar), according to the disbelievers of Makkah taught the Holy Prophet; however, one thing particularly noteworthy about all these persons is that they were non-Arab slaves. Whosoever he might be, the fact that he used to recite the Torah and the Gospel and had an acquaintance with the Holy Prophet, gave an opportunity to the disbelievers for spreading this false report that it was the particular slave who was the real author of the Holy Qur'an, but Muhammad (Allah's peace be upon him) presented it as the Word of God. This not only shows that his opponents were very impudent in spreading false accusations against the Holy Prophet but also that, in general, people are not just in judging the worth of their contemporaries. They were ill-treating like this that great personality who has had no parallel in history. Nevertheless, these people who had become blind in their opposition, preferred to attribute the authorship of the matchless Arabic Qur'an to a non-Arab slave who had a smattering of the Torah and the Gospel. Instead of accepting the claim of the Holy Prophet, who was an embodiment of truth, they attributed its authorship to an insignificant foreign slave.

إِنَّ الَّذِينَ لَا يُؤْمِنُونَ بِآيَاتِ اللَّهِ لَا يَهْدِيهِمُ اللَّهُ وَلَهُمْ عَذَابٌ أَلِيمٌ {16:104}

[Q16:104] Innal lazeena laa yu'minoona bi Aayaatil laahi laa yahdehimul laahu wa lahum 'azaabun aleem. 
[Q16:104] (As for) those who do not believe in ALLAH (SWT)'s communications, surely ALLAH (SWT) will not guide them, and they shall have a painful punishment. 

[Q16:104] Sesungguhnya orang-orang yang tidak beriman kepada ayat-ayat ALLAH (SwT), ALLAH (SwT) tidak akan memberi hidayat petunjuk kepada mereka dan mereka pula beroleh azab yang tidak terperi sakitnya. 

(see commentary for verse 101)

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(16:104) It is a fact that Allah does not show guidance to those who do not believe in His Revelations, and there is a painful torment for them.

إِنَّمَا يَفْتَرِي الْكَذِبَ الَّذِينَ لَا يُؤْمِنُونَ بِآيَاتِ اللَّهِ ۖ وَأُولَٰئِكَ هُمُ الْكَاذِبُونَ {16:105}

[Q16:105] Innamaa yaftaril kazibal lazeena laa yu'minoona bi Aayaatil laahi wa ulaaa'ika humul kaaziboon. 
[Q16:105] Only they forge the lie who do not believe in ALLAH (SWT)'s communications, and these are the liars.

[Q16:105] Sebenarnya yang tergamak berdusta itu hanyalah orang-orang yang tidak beriman kepada ayat-ayat ALLAH (SwT) dan mereka itu ialah orang-orang yang bertabiat berdusta.  

(see commentary for verse 101)

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(16:105) (The Prophet is not forging any false thing but) those, who do not believe in the Revelations of Allah, are inventing falsehoods *108 they are indeed the liars.

*108 This verse can also be rendered like this: "A Prophet does not forge any false thing but those, who do not believe in the Revelations of Allah, invent falsehoods. " 

مَنْ كَفَرَ بِاللَّهِ مِنْ بَعْدِ إِيمَانِهِ إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالْإِيمَانِ وَلَٰكِنْ مَنْ شَرَحَ بِالْكُفْرِ صَدْرًا فَعَلَيْهِمْ غَضَبٌ مِنَ اللَّهِ وَلَهُمْ عَذَابٌ عَظِيمٌ {16:106}

[Q16:106] man kafara billaahi mim ba'di eemaanihee illaa man ukriha wa qalbuhoo mutmma'innum bil eemaani wa laakim man sharaha bilkufri sadran fa'alaihim ghadabum minal laahi wa lahum 'azaabun 'azeem. 
[Q16:106] He who disbelieves in ALLAH (SWT) after his having believed, not he who is compelled while his heart is at rest on account of faith, but he who opens (his) breast to disbelief-- on these is the wrath of ALLAH (SWT), and they shall have a grievous chastisement.

[Q16:106] Sesiapa yang kufur kepada ALLAH (SwT) sesudah dia beriman (maka baginya kemurkaan dan azab dari ALLAH (SwT)), kecuali orang yang dipaksa (melakukan kufur) sedang hatinya tenang tenteram dengan iman; akan tetapi sesiapa yang terbuka hatinya menerima kufur maka atas mereka tertimpa kemurkaan dari ALLAH (SwT) dan mereka pula beroleh azab yang besar. 

This verse clearly enjoins TAQIYAH -CONCEALING BELIEF IN ALLAH (SWT) UNDER COMPULSION OR DURESS BUT HEART REMAINING FIRM IN FAITH. TAQIYAH IS NOT HYPOCRISY.

§  Once the infidels of Makka subjected Ammar Yasir to unspeakable tortures for his belief in Islam and forced him to utter a word construed as recantation, though his heart never waved and he came back to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) at once, who consoled him for his pain and confirmed his faith.

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(16:106) Whoso is forced to disbelieve after believing, while his heart is convinced of the Faith, (he shall be absolved) but whosoever accepts disbelief willingly, he incurs Allah's wrath, and there is severe torment for all such people. *109

*109 This verse deals with the case of those Muslims who were being persecuted with cruelty and were being-subjected to unbearable torments to force them to give up their Faith. They are being told that if at any time they are forced to utter words of disbelief to save their lives, when in fact in their hearts they are secure against disbelief, they will be pardoned. On the other hand, if they accepted unbelief from the core of their hearts, they shall not escape the torment of Allah even if they succeed in saving their lives.
IT DOES NOT, HOWEVER, MEAN THAT ONE SHOULD UTTER WORDS OF DISBELIEF TO SAVE ONE'S LIFE. THIS IS MERELY A PERMISSION BUT NOT THE IDEAL THING FOR A BELIEVER. According to this permission if one utters such a thing, he shall not be taken to account. In fact, the ideal for a Believer is to utter words of truth in any case whether his body is cut into pieces.

There are instances which show that during the period of the Holy Prophet some acted upon the ideal while others took advantage of the permission. There was Khabbab bin Art (May Allah be pleased with him) who was made to lie on embers of fire until the fire was extinguished by the melting of his fat, but he remained firm in his Faith. Then there was Bilal Habashi (May Allah be pleased with him) who was made to put on an armour and stand in the scorching heat. Then he was dragged on the burning sand but he went on saying, "Allah is one." There was another Believer, Habib Gin Zaid bin `Asim, whose limbs were cut one by one by the order of Musailimah, the Liar. Each time his limb was severed it was demanded of him that he should acknowledge the Liar as a prophet but each time he refused to bear witness to his claim of prophethood until he breathed his last.

On the other hand, there was the instance of Ammar bin Yasir (May Allah be pleased with him) whose parents were mercilessly butchered before his eyes. After this he himself was put to such unbearable torture that, in order to save his life, he had to utter the same words of unbelief that were demanded of him. Afterwards when he came crying to the Holy Prophet, he said, "O Messenger of Allah, they did not let me go until I spoke evil of you and praised their deities". The Holy Prophet asked him, "How do you feel about this, in your heart?" He replied humbly, "My heart is fully convinced of the Faith." At this the Holy Prophet replied, "If they put you to the same torture again, you may utter the same words"

ذَٰلِكَ بِأَنَّهُمُ اسْتَحَبُّوا الْحَيَاةَ الدُّنْيَا عَلَى الْآخِرَةِ وَأَنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ {16:107}

[Q16:107] Zaalika bi annahumus tahabbul hayaatad dunyaa 'alal Aakhirati wa annal laaha laa yahdil qawmal kaafireen. 
[Q16:107] This is because they love this world's life more than the hereafter, and because ALLAH (SWT) does not guide the unbelieving people.

[Q16:107] (Kekufuran mereka) yang demikian, ialah kerana mereka lebih mengutamakan kehidupan dunia daripada hari akhirat dan kerana ALLAH (SwT) tidak memberi hidayat petunjuk yang menyampaikan kaum yang kufur ingkar (kepada kebahagiaan di akhirat). 

THE LATER PART OF THE PRECEDING VERSE AND THESE VERSES REFER TO DISBELIEVERS.

Refer to the commentary of al Baqarah 2:7.

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(16:107) This is because they preferred the life of this world to the life in the Hereafter, and Allah does not show the Way of salvation to those people who are ungrateful!

أُولَٰئِكَ الَّذِينَ طَبَعَ اللَّهُ عَلَىٰ قُلُوبِهِمْ وَسَمْعِهِمْ وَأَبْصَارِهِمْ ۖ وَأُولَٰئِكَ هُمُ الْغَافِلُونَ {16:108}

[Q16:108] Ulaaa'ikal lazeena taba'al laahu 'alaa quloobihim wa sam'ihim wa absaarihim wa ulaaa'ika humul ghaafiloon. 
[Q16:108] These are they on whose hearts and their hearing and their eyes ALLAH (SWT) has set a seal, and these are the heedless ones.

[Q16:108] Mereka itulah orang-orang yang telah dimeteraikan ALLAH (SwT) Taala hati mereka dan pendengaran mereka serta penglihatan mereka dan merekalah orang-orang yang lalai.  

(see commentary for verse 107)

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(16:108) Allah has sealed the hearts, the ears and the eyes of such people and they have become neglectful:

لَا جَرَمَ أَنَّهُمْ فِي الْآخِرَةِ هُمُ الْخَاسِرُونَ {16:109}

[Q16:109] Laa jarama annnahum fil Aakhirati humul khassiroon. 
[Q16:109] No doubt that in the hereafter they will be the losers.

[Q16:109] Tidak syak lagi, bahawa mereka ialah orang-orang yang rugi pada hari akhirat kelak. 

(see commentary for verse 107)

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(16:109) therefore, it is inevitable that they should be losers in the Hereafter. *110

*110 These words apply to those people who gave up their Faith, when they felt that they could not bear hardships of the Right Way and so they again joined their unbelieving, mushrik people.

ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ هَاجَرُوا مِنْ بَعْدِ مَا فُتِنُوا ثُمَّ جَاهَدُوا وَصَبَرُوا إِنَّ رَبَّكَ مِنْ بَعْدِهَا لَغَفُورٌ رَحِيمٌ {16:110}

[Q16:110] Summa inna Rabbaka lillazeena haajaroo mim ba'dimaa futinoo summma jaahadoo wa sabaroo inna Rabbaka mim ba'dihaa la Ghafoorur Raheem. 
[Q16:110] Yet surely your Lord, with respect to those who fly after they are persecuted, then they struggle hard and are patient, most surely your Lord after that is Forgiving, Merciful.

[Q16:110] Kemudian, sesungguhnya Tuhanmu (memberikan pertolongan) kepada orang-orang yang telah berhijrah sesudah mereka difitnahkan (oleh kaum musyrik), kemudian mereka berjihad serta bersabar; sesungguhnya Tuhanmu sesudah mereka menderita dan bersabar dalam perjuangan adalah Maha Pengampun, lagi Maha Mengasihani.  

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(16:110) On the other hand, Allah is most surely Forgiving and Compassionate towards those people who, when they were persecuted (because of their Faith), left their homes and migrated and struggled hard in the Way of Allah and practised fortitude. *111

*111 They were those Believers who migrated to Habashah. 

SECTION 15

Every soul shall be paid in full what it has earned

Every soul shall be recompensed in full for all it has earned – To eat only the clean and good things allowed – Prohibited food – Forgiveness only for those who repent and amend.

يَوْمَ تَأْتِي كُلُّ نَفْسٍ تُجَادِلُ عَنْ نَفْسِهَا وَتُوَفَّىٰ كُلُّ نَفْسٍ مَا عَمِلَتْ وَهُمْ لَا يُظْلَمُونَ {16:111}

[Q16:111] Yawma taatee kullu nafsin tujaadilu 'an nafsihaa wa tuwaffaa kullu nafsim maa 'amilat wa hum laa yuzlamoon. 
[Q16:111] (Remember) the day when every soul shall come, pleading for itself and every soul shall be paid in full what it has done, and they shall not be dealt with unjustly.

[Q16:111] (ALLAH (SwT) akan mengampunkan dosa-dosa mereka itu pada hari kiamat), hari tiap-tiap diri datang membela dirinya semata-mata dan tiap-tiap diri disempurnakan balasan apa yang dia telah kerjakan (samada baik atau jahat), sedang mereka tidak akan dianiaya sedikit pun.  

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(16:111) (All these will be judged) on the bay when everyone will be pleading for himself only and everyone will be recompensed fully for one's deeds and none shall be unjustly dealt with in the least.

وَضَرَبَ اللَّهُ مَثَلًا قَرْيَةً كَانَتْ آمِنَةً مُطْمَئِنَّةً يَأْتِيهَا رِزْقُهَا رَغَدًا مِنْ كُلِّ مَكَانٍ فَكَفَرَتْ بِأَنْعُمِ اللَّهِ فَأَذَاقَهَا اللَّهُ لِبَاسَ الْجُوعِ وَالْخَوْفِ بِمَا كَانُوا يَصْنَعُونَ {16:112}

[Q16:112] Wa darabal laahu masalan qaryatan kaanat aaminatam mutma'innatany yaaateehaa rizquhaa rghadam min kulli makaanin fakafarat bi an'umil laahi fa azaaqahal laahu libaasal joo'i walkhawfi bimaa kaanoo yasna'oon. 
[Q16:112] And ALLAH (SWT) sets forth a parable: (Consider) a town safe and secure to which its means of subsistence come in abundance from every quarter; but it became ungrateful to ALLAH (SWT)'s favors, therefore ALLAH (SWT) made it to taste the utmost degree of hunger and fear because of what they wrought.

[Q16:112] Dan (berhubung dengan hal kaum yang kufur ingkar) ALLAH (SwT) memberikan satu contoh: Sebuah negeri yang aman damai dan tenteram, yang didatangi rezekinya yang mewah dari tiap-tiap tempat, kemudian penduduknya kufur akan nikmat-nikmat ALLAH (SwT) itu, maka ALLAH (SwT) merasakannya kelaparan dan ketakutan yang meliputi keseluruhannya disebabkan apa yang mereka telah lakukan. 

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(16:112) Allah cites the instance of a habitation: it was enjoying a life of peace and security and was receiving its provisions in abundance from every quarter. Hut when it began to show ingratitude towards the favours of Allah, He made its inhabitants taste the consequences of their doings, and inflicted misfortunes of hunger and fear on them. 

وَلَقَدْ جَاءَهُمْ رَسُولٌ مِنْهُمْ فَكَذَّبُوهُ فَأَخَذَهُمُ الْعَذَابُ وَهُمْ ظَالِمُونَ {16:113}

[Q16:113] Wa laqad jaaa'ahum Rasoolum minhum fakazzaboohu fa akhazahumul 'azaabu wa hum zaalimoon. 
[Q16:113] And certainly there came to them a Messenger from among them, but they rejected him, so the punishment overtook them while they were unjust.

[Q16:113] Dan demi sesungguhnya, mereka pula telah didatangi seorang Rasul dari kalangan mereka sendiri, lalu mereka mendustakannya; maka mereka pun ditimpa azab sedang mereka berkeadaan zalim. 

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(16:113) A Messenger came to them from among themselves but they treated him as an impostor. At last a torment overtook them while they had become guilty of iniquity. *112

*112 That habitation has not been specified here nor have the commentators definitely pointed out which that habitation was. However, there is a saying of Ibn `Abbas (which seems to be correct) that the place referred to is Makkah itself. In that case, "hunger and fear" will mean the famine which prevailed over the people of Makkah for several years during the Prophethood of Muhammad (Allah's peace be upon him).

فَكُلُوا مِمَّا رَزَقَكُمُ اللَّهُ حَلَالًا طَيِّبًا وَاشْكُرُوا نِعْمَتَ اللَّهِ إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ {16:114}

[Q16:114] Fakuloo mimmaa razaqa kumul laahu halaalan taiyibanw washkuroo ni'matal laahi in kuntum iyyaahu ta'budoon. 
[Q16:114] Therefore eat of what ALLAH (SWT) has given you, lawful and good (things), and give thanks for ALLAH (SWT)'s favor if Him do you serve.

[Q16:114] Oleh itu, makanlah (wahai orang-orang yang beriman) dari apa yang telah dikurniakan ALLAH (SwT) kepada kamu dari benda-benda yang halal lagi baik dan bersyukurlah akan nikmat ALLAH (SwT), jika benar kamu hanya menyembahNya semata-mata.  

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(16:114) So, O people, eat of the lawful and pure provisions with which Allah has blessed you and show gratitude *113 to Allah for His favours, if you are sincerely obedient to Him. *114

*113 This shows that the above mentioned famine had come to an end at the time of the revelation of this Surah.
*114 Here the observation of the lawful and the unlawful has been made the test of worship of Allah. Those who claim to be the servants of Allah will eat what is lawful and pure and show gratitude to Him and will scrupulously refrain from what is forbidden and impure. 

إِنَّمَا حَرَّمَ عَلَيْكُمُ الْمَيْتَةَ وَالدَّمَ وَلَحْمَ الْخِنْزِيرِ وَمَا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ ۖ فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ{16:115}

[Q16:115] Innamaa harrma 'alai kumul maitata waddama wa lahmal khinzeeri wa maaa uhilla lighairil laahi bihee famanid turra ghaira baaghinw wa laa 'aadin fa innal laaha Ghafoorur Raheem. 
[Q16:115] He has only forbidden you what dies of itself and blood and flesh of swine and that over which any other name than that of ALLAH (SWT) has been invoked, but whoever is driven to necessity, not desiring nor exceeding the limit, then surely ALLAH (SWT) is Forgiving, Merciful.

[Q16:115] Sesungguhnya ALLAH (SwT) hanya mengharamkan kepada kamu memakan bangkai dan darah dan daging babi dan binatang yang disembelih tidak kerana ALLAH (SwT) maka sesiapa terpaksa (memakannya kerana darurat) sedang dia tidak mengingininya dan tidak melampaui batas (pada kadar benda yang dimakan itu, maka tidaklah dia berdosa), sesungguhnya ALLAH (SwT) Maha Pengampun, lagi Maha Mengasihani.

Refer to the commentary of al Baqarah 2:173 and An-am 6:119 to 122, and 137.

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(16:115) Allah has forbidden only these things: do not eat what dies of itself nor blood nor swine flesh nor what has been slaughtered in any name other than Allah. But if forced by hunger one eats of any of these forbidden things, provided he has no intention of breaking the Divine Law or of transgressing the limits by taking more than what is absolutely indispensable, one may expect mercy, for Allah is very Forgiving and very Compassionate. *115

*115 Please refer also to II: 173, V: 3 and VI: 145. 

وَلَا تَقُولُوا لِمَا تَصِفُ أَلْسِنَتُكُمُ الْكَذِبَ هَٰذَا حَلَالٌ وَهَٰذَا حَرَامٌ لِتَفْتَرُوا عَلَى اللَّهِ الْكَذِبَ ۚ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لَا يُفْلِحُونَ {16:116}

[Q16:116] Wa laa taqooloo limaa tasifu alsinatukumul kaziba haaza halaalunw wa haazaa haraamul litaftaroo 'alal laahil kazib; innal lazeena yaftaroona 'alal laahil kaziba laa yuflihoon. 
[Q16:116] And, for what your tongues describe, do not utter the lie, (saying) this is lawful and this is unlawful, in order to forge a lie against ALLAH (SWT); surely those who forge the lie against ALLAH (SWT) shall not prosper.

[Q16:116] Dan janganlah kamu berdusta dengan sebab apa yang disifatkan oleh lidah kamu: Ini halal dan ini haram, untuk mengada-adakan sesuatu yang dusta terhadap ALLAH (SwT); sesungguhnya orang-orang yang berdusta terhadap ALLAH (SwT) tidak akan berjaya. 

(see commentary for verse 115)

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(16:116) Do not ascribe lies to Allah by decreeing with your tongues, "This is lawful and that is unlawful" *116 for those people who ascribe lies to Allah can never come to any good.

*116 This verse clearly shows that none but Allah has the right to declare a thing to be lawful or unlawful. Or, in other words, the right of making laws exclusively rests with Allah. Therefore, any person, who will dare to decide about the lawful and the unlawful, will transgress his powers. Of course, a person, who acknowledges the Divine law as the final authority, may deduce from it whether a certain thing or action is lawful or unlawful.
The arrogation of the right of determining the lawful and the unlawful has been declared to be a falsehood on Allah for two reasons: (1) Such a person, so to say, claims that what he declares to be lawful or unlawful disregarding the authority of the Divine Book, has been made lawful or unlawful by God or (2) he means to claim that Allah has given up the authority of making lawful and unlawful and has thus left man free to make his own laws for the conduct of life. It is obvious that each of these claims will be a "falsehood" and a false imputation to Allah. 

مَتَاعٌ قَلِيلٌ وَلَهُمْ عَذَابٌ أَلِيمٌ {16:117}

[Q16:117] Mata'un qaleelunw wa lahum 'azaabun aleem. 
[Q16:117] A little enjoyment and they shall have a painful punishment.

[Q16:117] (Mereka hanya mendapat) sedikit kesenangan (di dunia) dan mereka pula akan beroleh azab seksa yang tidak terperi sakitnya. 

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(16:117) (They should remember that) the pleasures of this world are transitory and in the end there is a painful torment for them.

وَعَلَى الَّذِينَ هَادُوا حَرَّمْنَا مَا قَصَصْنَا عَلَيْكَ مِنْ قَبْلُ ۖ وَمَا ظَلَمْنَاهُمْ وَلَٰكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ {16:118}

[Q16:118] Wa 'alal lazeena haadoo harramnaa ma qasasnaa 'alaika min qablu wa maa zalamanaahum wa laakin kaanoo anfusahum wa laakin kaanoo anfusahum yazlimoon. 
[Q16:118] And for those who were Jews We prohibited what We have related to you already, and We did them no injustice, but they were unjust to themselves.

[Q16:118] Dan kepada orang-orang Yahudi, Kami haramkan apa yang telah kami ceritakan kepadamu dahulu dan tiadalah Kami menganiaya mereka (dengan pengharaman itu), tetapi merekalah yang menganiaya diri mereka sendiri.

Refer to the commentary of Ali Imran 3:93.

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(16:118) To the Jews We had especially forbidden the things *117 We have already related to you, *118 and it was not We who imposed this hardship on them, but they imposed the hardship themselves.

*117 In this paragraph (vv. 118-124), answers to the objections raised by the disbelievers of Makkah concerning the Commandments contained in vv. 114-117 have been given. Their first objection was: "Besides the above-mentioned unlawful things, there are other unlawful things in the Jewish Law which have been made lawful by you. If that law was from Allah and yours is also from Allah why do they then contradict each other?" Their second objection was: "You have abrogated the sanctity of the Sabbath of the Israelites. Have you done this of your own accord or by Allah's Command? In the latter case then will be an obvious contradiction in the two laws. Or has Allah Himself given two contradictory Commandments?" 
*118 This refers to: "And We prohibited all animals with claws to those people who had adopted Judaism...." (VI: 146). In this verse (117) Allah has stated that certain things were made unlawful because of the disobedience of the Jews.
Here a question arises: Which of the two Surahs, Al-An`am or An-Nahl, was first revealed? This is because in verse 118, a reference has been made to verse 146 of Al-An`am and in verse 119 of Al-An`am, "And why should you not eat that thing over which Allah's name has been mentioned, when He has already given you a detail of those things that have been declared to be unlawful for you except m case of extremity....?", a reference has been made to verse 115 of AnNahl. This is because these are the only two Makki Surahs in which details of unlawful things have been given. As regards the question, we are of the opinion that An-NahI was revealed earlier than AI-An`am, for verse 119 of the latter contains a reference to verse 115 of the former. It appears that after the revelation of Surah AI-An`am, the disbelievers raised objections in regard to these verses of An-Nahl. So they were referred to verse 146 of AI-An`am in which a few things were made unlawful, especially for the Jews. As this answer concerned An-Nahl, so verse 118, though it was revealed after the revelation of AI-An`am, was inserted as a parenthetical clause in An-Nahl. 

ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ عَمِلُوا السُّوءَ بِجَهَالَةٍ ثُمَّ تَابُوا مِنْ بَعْدِ ذَٰلِكَ وَأَصْلَحُوا إِنَّ رَبَّكَ مِنْ بَعْدِهَا لَغَفُورٌ رَحِيمٌ {16:119}

[Q16:119] Summma inna Rabbaka lillazeena 'amilus sooo'a bijahaalatin summa taaboo mim ba'di zaaalika wa aslahoo inna Rabbaka mim ba'dihaa la Ghafoorur Raheem. 
[Q16:119] Yet surely your Lord, with respect to those who do an evil in ignorance, then turn after that and make amends, most surely your Lord after that is Forgiving, Merciful.

[Q16:119] Kemudian, sesungguhnya Tuhanmu terhadap orang-orang yang melakukan kejahatan dengan sebab kejahilan, kemudian mereka bertaubat sesudah itu serta memperbaiki amalannya, sesungguhnya Tuhanmu sesudah (mereka bertaubat) itu, adalah Maha Pengampun, lagi Maha Mengasihani.

Refer to the commentary of Nisa 4:17.

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(16:119) Nevertheless, your Lord is Forgiving and Compassionate towards those who have repented and mended their ways after they had committed evil in ignorance.

SECTION 16

Abraham praised—His faith made an Ideal

Abraham praised – Apostle Muhammad to follow the footsteps of Abraham – To call mankind unto the way of the Lord with Wisdom and Gentle Exhortation – God is always with the pious and those who do good to others.

إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً قَانِتًا لِلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ {16:120}

[Q16:120] Inna Ibraaheema kaana ummatan qaanital lillaahi Haneefanw wa lam yakuminal mushrikeen; 
[Q16:120] Surely Ibrahim was an exemplar, obedient to ALLAH (SWT), upright, and he was not of the polytheists.

[Q16:120] Sesungguhnya Nabi Ibrahim adalah merupakan satu umat (walaupun dia seorang diri); dia takut bulat-bulat kepada ALLAH (SwT), lagi berdiri teguh di atas dasar tauhid dan dia tidak pernah menjadi dari orang-orang yang musyrik. 

Refer to the commentary of Al Baqarah 2:124 and 130; and An-am 6:76 to 91.

Ibrahim has been referred to as an individual BUT described as ummat which cannot be interpreted in any other way BUT to say that "Ibrahim was indeed an Imam"-a distinctive person or a leader of mankind.

In the Qur’an the word ummat has been used to refer to a distinctly distinguished person, or group, or a period of time or a position of space -to which attention is drawn.

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(16:120) The fact is that Abraham was a community in himself: *119 he was obedient to Allah and had turned to Him exclusively. He was never a mushrik.

*119 "Abraham was a community in himself" for at that time he was the only Muslim in the whole world who was upholding the banner of Islam, while the rest of the world was upholding the banner of unbelief. As that servant of Allah performed the Mission which is ordinarily carried out by a whole community, he was not one person but an institution in himself. 

شَاكِرًا لِأَنْعُمِهِ ۚ اجْتَبَاهُ وَهَدَاهُ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ {16:121}

[Q16:121] Shaakiral li an'umih; ijtabaahu wa hadaahu ilaa Siraatim Muustaqeem. 
[Q16:121] Grateful for His favors; He chose him and guided him on the right path.

[Q16:121] Dia sentiasa bersyukur akan nikmat-nikmat ALLAH (SwT). ALLAH (SwT) telah memilihnya (menjadi Nabi) dan memberi hidayat petunjuk kepadanya ke jalan yang lurus. 

(see commentary for verse 120)

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(16:121) He was always grateful for Allah's favours. Accordingly Allah chose him and showed him the Right Way.

وَآتَيْنَاهُ فِي الدُّنْيَا حَسَنَةً ۖ وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ {16:122}

[Q16:122] Wa aatainaahu fid dunyaa hasanah; wa innahoo fil Aakhirati laminas saaliheen. 
[Q16:122] And We gave him good in this world, and in the next he will most surely be among the good.

[Q16:122] Dan Kami telah memberikan kepadanya kebaikan di dunia dan sesungguhnya dia pada hari akhirat adalah dari orang-orang yang soleh.  

(see commentary for verse 120)

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(16:122) Allah blessed him with goodness in this world and most surely he will be among the righteous in the Hereafter.

ثُمَّ أَوْحَيْنَا إِلَيْكَ أَنِ اتَّبِعْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا ۖ وَمَا كَانَ مِنَ الْمُشْرِكِينَ {16:123}

[Q16:123] Summma awhainaa ilaika anit tabi' Millata Ibraaheema haneefaa; wa maa kaana minal mushrikeen. 
[Q16:123] Then We revealed to you: Follow the faith of Ibrahim, the upright one, and he was not of the polytheists.

[Q16:123] Kemudian Kami wahyukan kepadamu (wahai Muhammad): Hendaklah engkau menurut agama Nabi Ibrahim, yang berdiri teguh di atas jalan yang benar dan tiadalah dia dari orang-orang musyrik. 

(see commentary for verse 120)

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(16:123) Then We sent down this Revelation to you: "Follow the way of Abraham exclusively" and he was not one of the mushriks. *120

*120 This is the complete answer to the first objection (E.N. 117) raised by the disbelievers. This has two parts: 
(1) There is no contradiction in the Divine Law as you seem to presume on the apparent variance in the Jewish and the Islamic Law. As a matter of fact a few things had been made unlawful especially for the Jews as punishment to them because of their disobedience; therefore, there was no reason why others should be deprived of those good things.
(2) Prophet Muhammad (Allah's peace be upon him) was commanded to follow the way of Abraham and not the way of the Jews, and they themselves knew than these things were not unlawful in the law of Abraham. For instance, the Jews did not eat the flesh of camel but this was lawful according to Abraham. Likewise, ostrich, hare, duck, etc. , were unlawful in the Jewish law, but they were lawful according to Abraham. Incidentally the disbelievers of Makkah have been warned that neither they nor the Jews had any relationship with Prophet Abraham for he was not a mushrik while both of them were practising shirk. Prophet Muhammad and his followers were the only true followers of Prophet Abraham (Allah's peace be upon them) for there was no tinge of shirk in their creed or in their practice.

إِنَّمَا جُعِلَ السَّبْتُ عَلَى الَّذِينَ اخْتَلَفُوا فِيهِ ۚ وَإِنَّ رَبَّكَ لَيَحْكُمُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ {16:124}

[Q16:124] Innnamaa ju'ilas Sabtu 'alal lazeenakhtalafoo feeh; wa inna Rabbaka la yahkumu bainahum Yawmal Qiyaamati feemaa kaanoo feehi yakhtalifoon. 
[Q16:124] The Sabbath was ordained only for those who differed about it, and most surely your Lord will judge between them on the resurrection day concerning that about which they differed.

[Q16:124] Sesungguhnya hari Sabtu itu dijadikan (Hari kelepasan yang wajib dihormati) atas orang-orang (Yahudi) yang telah berselisihan padanya dan sesungguhnya Tuhanmu akan menghukum di antara mereka pada hari kiamat, tentang apa yang mereka telah berselisihan padanya.

In this wonderful passage are laid down principles of religious teaching, which are good for all times.

In the Qur’an wisdom implies a gift or endowment of ALLAH (SWT) given to His prophets and His chosen representatives (from among the ali Ibrahim) as explained in the commentary of Al Baqarah 2:231, 269 ; Ali Imran 3:48, 81, 101 to 115, 164; and Nisa 4:54, 113; also refer to Luqman 31:12; Ahzab 33:34; Sad 38:20; and Jumu-ah 62:2. THOSE WHO FOLLOW THEM AND USE THEIR WISDOM CAN ALSO INVITE PEOPLE TO THE TRUTH.

Ø  The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said:

"I am the city of knowledge and Ali is its gate."

Please refer to the introduction of al-Bara-at according to which ONLY THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) OR ALI WERE ENTITLED TO PREACH THE MESSAGE OF ALLAH (SWT).

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(16:124) As regards the Sabbath, We imposed this on those who differed about its observance. *121 Surely your Lord will decide between them on the Day of Resurrection about all those things in which they have been differing.

*121 This is the answer to their second objection. Obviously, there was no need to state that the restrictions about the Sabbath applied only to the Jews and had nothing to do with the law of Prophet Abraham, because they themselves knew it. The restrictions were imposed upon the Jews because of their mischiefs and violations of the law. In order to understand fully the significance of this reference one is requested to read those passages of the Bible in which Commandments about the Sabbath have been stated, e.g., Exodus 20: 8-11, 23: 12-13,31: 1-17, 35: 23, and Numbers 15: 32-36. Besides this, one should also be acquainted with the impudent violations of the Sabbath. See Jeremiah: 17: 21-27 and Ezekiel. 10: 18-24.

ادْعُ إِلَىٰ سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ ۖ وَجَادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ ۚ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَنْ ضَلَّ عَنْ سَبِيلِهِ ۖ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ {16:125}

[Q16:125] Ud'u ilaa sabeeli Rabbika bilhikmati walmaw 'izatil hasanati wa jaadilhum billatee hiya ahsan; inna Rabbaka huwa a'almu biman dalla 'an sabeelihee wa Huwa a'lamu bilmuhtadeen.  
[Q16:125] Call to the way of your Lord with wisdom and goodly exhortation, and have disputations with them in the best manner; surely your Lord best knows those who go astray from His path, and He knows best those who follow the right way.

[Q16:125] Serulah ke jalan Tuhanmu (wahai Muhammad) dengan hikmat kebijaksanaan dan nasihat pengajaran yang baik dan berbahaslah dengan mereka (yang engkau serukan itu) dengan cara yang lebih baik; sesungguhnya Tuhanmu Dialah jua yang lebih mengetahui akan orang yang sesat dari jalanNya dan Dialah jua yang lebih mengetahui akan orang-orang yang mendapat hidayat petunjuk.  

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(16:125) O Prophet invite to the way of your Lord with wisdom and excellent admonition *122 and discuss things with people in the best manner. *123 Your Lord knows best who has gone astray from His Way and He knows best who is rightly guided.

*122 This instruction is very important for those who are engaged in the propagation of Islam. They should always keep in view two things- "wisdom" and "excellent admonition". "Wisdom" implies that one should use discretion in the work of propagation and should not do this blindly like foolish people. Wisdom demands that one should keep in view the intelligence, capability and circumstances of the addressees and convey the Message in accordance with the requirements of the occasion. Moreover, one should refrain from applying one and the same method to each and every person or group but should first diagnose the real disease of the addressee and then cure it by appealing to his head and heart.
"Excellent admonition" implies two things: (1) One should not be content with convincing the addressee with arguments alone but should also appeal to his feelings. Likewise one should not confine oneself merely to arguments in condemning evils and deviations but should try to convince the other of their repugnance that lies embedded in the human nature. One should also warn of the worst consequences of those evils. Besides, one should not only try to convince the addressee rationally of the soundness and excellence of guidance and righteous deeds but should also create in him interest and love for them. (2) Admonition should be administered in such a manner as to show sincere concern for and the welfare of the addressee. Nothing should be said or done to create the impression that the admonisher is looking down upon him and taking pleasure in his own feeling of superiority. On the contrary, he should feel that the admonisher is filled with the strong desire for his reform and welfare. 
*123 "Best manner" implies that one should have a sweet tongue, show noble character and give reasonable and appealing arguments, and refrain from indulging in polemics, argumentation and controversies. The one who discusses things with people in the best manner, does not resort to accusations, crooked arguments, taunts, nor makes fun of the opponent in order to defeat him and to win applause for his own superiority in argument. For these things will produce obduracy and obstinacy. In contrast to this, he will try to convince the other in a simple and humble way, and when he feels that the other person has come down to crooked arguments, he will leave him alone lest the other should go further and further astray in his deviation. 

وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا بِمِثْلِ مَا عُوقِبْتُمْ بِهِ ۖ وَلَئِنْ صَبَرْتُمْ لَهُوَ خَيْرٌ لِلصَّابِرِينَ {16:126}

[Q16:126] Wa in 'aaqabtum fa'aaqiboo bimisli maa 'ooqibtum bihee wa la'in sabartum lahuwa khairul lissaabireen. 
[Q16:126] And if you take your turn, then retaliate with the like of that with which you were afflicted; but if you are patient, it will certainly be best for those who are patient.

[Q16:126] Dan jika kamu membalas kejahatan (pihak lawan), maka hendaklah kamu membalas dengan kejahatan yang sama seperti yang telah ditimpakan kepada kamu dan jika kamu bersabar, (maka) sesungguhnya yang demikian itu adalah lebih baik bagi orang-orang yang sabar. 

IN STRICTEST EQUITY THE QUR’AN ALLOWS THOSE WHO HAVE BEEN WRONGED OR OPPRESSED TO PAY BACK IN THE SAME COIN BUT the sufferer is not entitled to give a worse blow than is given to him.

v  BUT THOSE WHO HAVE REACHED A HIGHER SPIRITUAL LEVEL DO NOT EVEN DO THAT. THEY RESTRAIN THEMSELVES, AND ARE PATIENT, AND THEY FORGIVE FOR THE SAKE OF ALLAH (SWT) AND IN THE WAY OF ALLAH (SWT). 

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(16:126) And if you retaliate, let your retaliation be to the extent that you were wronged, but if you endure it with patience, it is indeed best for those who endure with patience.

وَاصْبِرْ وَمَا صَبْرُكَ إِلَّا بِاللَّهِ ۚ وَلَا تَحْزَنْ عَلَيْهِمْ وَلَا تَكُ فِي ضَيْقٍ مِمَّا يَمْكُرُونَ {16:127}

[Q16:127] Wasbir wa maa sabruka illaa billaah; wa laa tahzan 'alaihim wa laa taku fee daiqim mimmaa yamkuroon. 
[Q16:127] And be patient and your patience is not but by (the assistance of) ALLAH (SWT), and grieve not for them, and do not distress yourself at what they plan.

[Q16:127] Dan bersabarlah (wahai Muhammad terhadap perbuatan dan telatah golongan yang ingkar itu) dan tiadalah berhasil kesabaranmu melainkan dengan (memohon pertolongan) ALLAH (SwT) dan janganlah engkau berdukacita terhadap kedegilan mereka, dan janganlah engkau bersempit dada disebabkan tipu daya yang mereka lakukan. 

(see commentary for verse 126)

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(16:127) (O Muhammad), go on performing your mission with fortitude-and you can practise fortitude only with the help of Allah-do not be grieved at their doings and do not distress yourself at their intrigues,

إِنَّ اللَّهَ مَعَ الَّذِينَ اتَّقَوْا وَالَّذِينَ هُمْ مُحْسِنُونَ {16:128}

[Q16:128] Innal laaha ma'al lazeenat taqaw wal lazeena hum muhsinoon. 
[Q16:128] Surely ALLAH (SWT) is with those who guard (against evil) and those who do good (to others).

[Q16:128] Sesungguhnya ALLAH (SwT) berserta orang-orang yang bertakwa dan orang-orang yang berusaha memperbaiki amalannya.  

(see commentary for verse 126)

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(16:128) for Allah is with those people who fear Him and adopt the righteous attitude. *124

*124 "Allah is with those who fear Him" because they scrupulously refrain from evil ways and always adopt the righteous attitude, for they know that their actions and deeds are not determined by the evils others do to them but by their own sense of righteousness; so they return good for evil.

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