SURAH (16) AN-NAHL (AYA 41 to 60)

SECTION 6

To seek guidance from the People of the Qur’an

The reward for those who migrate for the cause of God and those practise patience and rely upon God – Should anyone seek to have the knowledge of the Qur’an he should have the guidance from the People of the Qur’an.

وَالَّذِينَ هَاجَرُوا فِي اللَّهِ مِنْ بَعْدِ مَا ظُلِمُوا لَنُبَوِّئَنَّهُمْ فِي الدُّنْيَا حَسَنَةً ۖ وَلَأَجْرُ الْآخِرَةِ أَكْبَرُ ۚ لَوْ كَانُوا يَعْلَمُونَ {16:41}

[Q16:41] Wallazeena haajaroo fil laahi mim ba'di maa zulimoo lanubawwi' annahum fiddunyaa hasanatanw wa la ajrul Aakhirati akbar; law kaanoo ya'lamoon. 

[Q16:41] And those who fly for ALLAH (SWT)'s sake after they are oppressed, We will most certainly give them a good abode in the world, and the reward of the hereafter is certainly much greater, did they but know;
[Q16:41] Dan orang-orang yang berhijrah kerana ALLAH (SwT), sesudah mereka dianiaya (ditindas oleh musuh-musuh Islam), Kami akan menempatkan mereka di dunia ini pada tempatnya yang baik dan sesungguhnya pahala (amal mereka yang baik itu) lebih besar di akhirat kelak, kalaulah mereka mengetahui. 

ONLY those who undertook migration (hijrat) in the cause of ALLAH (SWT), when the oppressors forced them to choose between ALLAH (SWT) and worldly comforts, are entitled to the highest honours, for having made a great sacrifice in the cause of ALLAH (SWT).

µ  Such were **the early Muslim migrants to Abyssinia and such were **the later migrants to Madina.

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(16:41) As for those, who after persecution, left their homes for the sake of Allah, We will give them a good abode in this world, but the reward in the Next World is far better. *37 Would that those who have borne oppression with fortitude,

*37 This is to comfort the Muslim emigrants from Makkah to Habash, who were forced to leave their homes because of the unbearable persecution they suffered at the hands of the disbelievers. The change of the scene from the disbelievers to the emigrants to Habash contains a subtle warning to the disbelievers that they should not remain under any delusion that they would get off scot-free from punishment for their cruel behaviour towards those Muslims, so as to say, "O cruel people! There shall be Resurrection to reward the oppressed Believers and to punish you for your persecution of them. "

الَّذِينَ صَبَرُوا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ {16:42}

[Q16:42] Allazeena sabaroo wa 'alaa Rabbihim yatawak kaloun. 
[Q16:42] Those who are patient and on their Lord do they rely.

[Q16:42] (Mereka itu ialah) orang-orang yang bersabar (menanggung kezaliman) dan berserah diri kepada Tuhannya. 

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(16:42) and are performing their mission with full trust in their Lord, knew (what a happy end awaits them!)

وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ إِلَّا رِجَالًا نُوحِي إِلَيْهِمْ ۚ فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لَا تَعْلَمُونَ {16:43}

[Q16:43] Wa maaa arsalnaa min qablika illaa rijaalan nooheee ilaihim; fas'alooo ahlaz zikri in kuntum laa ta'lamoun, - 
[Q16:43] And We did not send before you any but men to whom We sent revelation-- so ask the followers of the Reminder if you do not know—

[Q16:43] Dan tidaklah Kami mengutus Rasul-rasul sebelummu (wahai Muhammad), melainkan dari kalangan orang-orang lelaki, yang Kami wahyukan kepada mereka. Oleh itu bertanyalah kamu kepada orang-orang yang berpengetahuan agama jika kamu tidak mengetahui. 

Dhikr refers to the Qur’an, AND IT IS ALSO one of the names of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

©  See the commentary of Al Hijr 15:9 and Talaq 65:10 and 11. Ahlul dhikr (the people of dhikr) are the Ahl ul Bayt. See the commentary of al Baqarah: ' and hadith al thaqalayn.

Ü  Dhikr literally means to call back to memory, or in other words to have something in conscious mind.

It has been used figuratively for a stimulus which brings an object into the focus of consciousness. To be conscious of ALLAH (SWT), 1. the Qur’an, 2. the other scriptures AND 3. the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) has been described as dhikr.

§  Some commentators hold that here dhikr refers to the previous scriptures and ahlul dhikr refers to the Jews and the Christians, BUT IT IS CERTAINLY a bad example of misinterpretation BECAUSE EVEN an ordinary teacher of Islamic ideology would not command a Muslim to refer to the Jewish and Christian scholars to remove his doubts, leave alone the all-wise Lord of the worlds. 

**Dhikr means to be conscious of ALLAH (SWT) and ahl refers to those who are always conscious of ALLAH (SWT) as asserted in An Nur 24:37.

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(16:43) (O Muhammad!) whenever We sent before you Messengers to whom We revealed Our Messages, they were but human beings. *38 You (people of Makkah) may inquire from the people who possess Admonition *39 if you do not know this yourselves.

*38 This is the answer to the objection of the mushriks of Makkah (which has not been cited here j that they could not believe that Muhammad (may Allah's peace be upon him), was a Prophet of God, because he was a human being like them. They have been told that the same objection had been raised against all the Prophets who came before him. 
*39 "....people who possess Admonition" are the scholars of the people of the Books and others, who, though not scholars in the strict sense had sufficient knowledge of the teachings of the revealed Books and were acquainted with the stories of the former Prophets. 

بِالْبَيِّنَاتِ وَالزُّبُرِ ۗ وَأَنْزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ {16:44}

[Q16:44] Bilbaiyinaati waz Zubur; wa anzalnaaa ilaikaz Zikra litubaiyina linnaasi maa nuzzila ilaihim wa la'allahum yatafakkaroun. 
[Q16:44] With clear arguments and scriptures; and We have revealed to you the Reminder that you may make clear to men what has been revealed to them, and that haply they may reflect.

[Q16:44] (Kami utuskan Rasul-rasul itu) membawa keterangan-keterangan yang jelas nyata (yang membuktikan kebenaran mereka) dan Kitab-kitab Suci (yang menjadi panduan); dan kami pula turunkan kepadamu (wahai Muhammad) Al-Quran yang memberi peringatan, supaya engkau menerangkan kepada umat manusia akan apa yang telah diturunkan kepada mereka dan supaya mereka memikirkannya. 

(see commentary for verse 43)

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(16:44) We sent the former Messengers with clear Signs and Books, and now We have sent the Admonition to you (O Muhammad!), so that you should make plain and explain to the people the teachings of the `Book which has been sent for them ; *40 and so that they (themselves) should ponder over it.

*40 In this connection, it is worthwhile to note that this duty of making plain and explaining the teachings of the Book' was to be performed by Prophet not only by word of mouth but also practically. It was required that he should organize, under his own guidance, a Muslim Community and establish it in accordance with the principles of the Book. This duty of the Holy Prophet has been stated here especially to show the wisdom of sending a man as a Messenger, for, otherwise the Book could have been sent through the angels or could have been printed and sent directly to each man. But in this way; that purpose for which AIlah in His Wisdom and Bounty and Providence designed to send the Book could not have been served. For, that purpose demanded that the Book should be Brought by a perfect man, who should present it piece by piece, explain its meaning, remove the difficulties and doubts, answer objections, etc. , AND ABOVE ALL, HE SHOULD SHOW TOWARDS THOSE WHO REJECTED AND OPPOSED IT THAT KIND OF ATTITUDE WHICH IS WORTHY OF THE BEARER OF THIS BOOK. ON THE OTHER HAND, HE SHOULD GUIDE THOSE WHO BELIEVED IN IT IN EVERY ASPECT OF LIFE AND SET BEFORE THEM HIS OWN EXCELLENT PATTERN OF LIFE. THEN HE SHOULD TRAIN THEM INDIVIDUALLY AND COLLECTIVELY ON THE PRINCIPLES OF THE BOOK; SO AS TO MAKE THEM A MODEL SOCIETY FOR THE REST OF MANKIND.
Let us now consider this verse (43) from another point of view. Just as it cuts at the root of the argumentation of those who rejected the Creed that a human Prophet could bring the Book, in the same way, it repudiates the view of those who plead that the Book should be accepted without any exposition of it from the Prophet. This latter view is contradictory to this verse, whatever be the position taken by its exponents. They might either be of the opinion that (a) the Prophet did not give any explanation of the Book he presented or that (b) the only acceptable thing is the Book and not any "Exposition" thereof by the Prophet, or that (c) now the Book alone suffices us, for its "Exposition" by the Prophet has lost its utility or that (d) now the Book alone is authentic for the "Exposition" by the Prophet has ceased to exist, OR IF IT DOES EXISTS, IT CANNOT BE RELIED UPON.
If they take the position (a), it will mean that the Prophet did not fulfil the purpose for which he was chosen to be the bearer of the Book: otherwise Allah could send it through an angel or directly to each person. If they take the position (b) or (c), (God forbid) they will be accusing Allah of doing a useless thing by sending His Book through a Prophet, when He could have printed copies of the Qur'an and sent those directly to the people. In case, they take the position (d), they, in fact, repudiate both the Qur'an and its "Exposition by the Holy Prophet. Then the only rational course left for them would be to accept the view of those who believe in the necessity of a new Prophet and a new revelation; whereas AIlah Himself considers the "Exposition" of the Book by the Prophet as an essential thing, and puts it forward as an argument for the necessity of a Prophet. NOW IF THE VIEW OF THE REJECTORS OF TRADITION THAT THE EXPLANATION OF THE HOLY PROPHET HAS DISAPPEARED FROM THE WORLD IS TO BE ACCEPTED, THEN TWO CONCLUSIONS ARE INEVITABLE; First, the Prophethood of Muhammad (May Allah's peace be upon him) as a pattern for us has ceased to exist, and the only relation we have with him is the same that we have with the other former Prophets, e.g. Hud, Salih, Shu`aib, etc. (May Allah's peace be upon them). That is, we have only to testify that they were Prophets but we have no obligation to follow their patterns, for we have none with us. This position obviously leads to the need of a new Prophet, for it automatically refutes the doctrine of the Finality of Prophethood. The second inevitable conclusion will be that a new Book is needed because in that case the Qur'an alone could not, according to its author, suffice. THUS IN THE FACE OF THIS VERSE, THERE IS NO ARGUMENT LEFT TO PROVE THAT THE QUR'AN IS SELF-SUFFICIENT TO EXPLAIN ITSELF, FOR IT ITSELF SAYS THAT THERE IS NO NEED OF A PROPHET TO EXPLAIN IT. THUS IT IS ABSOLUTELY NECESSARY THAT A NEW BOOK MUST BE SENT DOWN. MAY ALLAH DESTROY SUCH PEOPLE! IN THEIR ENTHUSIASM TO REPUDIATE TRADITION, THEY ARE REALLY CUTTING AT THE VERY ROOT OF ISLAM ITSELF. 

أَفَأَمِنَ الَّذِينَ مَكَرُوا السَّيِّئَاتِ أَنْ يَخْسِفَ اللَّهُ بِهِمُ الْأَرْضَ أَوْ يَأْتِيَهُمُ الْعَذَابُ مِنْ حَيْثُ لَا يَشْعُرُونَ {16:45}

[Q16:45] Afa aminal lazeena makarus saiyi aati ai yakhsifal laahu bihimul arda aw yaaa tiyahumul 'azaabu min haisu laa yash'uroon. 
[Q16:45] Do they then who plan evil (deeds) feel secure (of this) that ALLAH (SWT) will not cause the earth to swallow them or that punishment may not overtake them from whence they do not perceive?

[Q16:45] (Setelah diterangkan yang demikian) maka adakah orang-orang yang merancang dan melakukan kejahatan-kejahatan itu merasa aman daripada ditimbuskan oleh ALLAH (SwT) akan mereka ke dalam bumi atau mereka didatangi azab dari arah yang mereka tidak menyedarinya? 

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(16:45) What! Do those people, who are practising evil devices (to oppose the Message), feel fully secure from the danger that Allah will cause them to sink into `the earth? Or that He will bring scourge upon them from whence they little suspect that it will come,

أَوْ يَأْخُذَهُمْ فِي تَقَلُّبِهِمْ فَمَا هُمْ بِمُعْجِزِينَ {16:46}

[Q16:46] Aw yaakhuzahum fee taqallubihim famaa hum bi mu'jizeen. 
[Q16:46] Or that He may not seize them in the course of their journeys, then shall they not escape;

[Q16:46] Atau Dia membinasakan mereka secara mengejut dalam masa mereka berulang alik melakukan kerja masing-masing? Kerana sebenarnya mereka tidak akan dapat melemahkan kuasa ALLAH (SwT). 

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(16:46) or that He will seize them all of a sudden while they are roaming about fearlessly,

أَوْ يَأْخُذَهُمْ عَلَىٰ تَخَوُّفٍ فَإِنَّ رَبَّكُمْ لَرَءُوفٌ رَحِيمٌ {16:47}

[Q16:47] Aw yaakhuzahum 'alaa takhawwuf; fa inna Rabbakum la Ra'oofur Raheem. 
[Q16:47] Or that He may not seize them by causing them to suffer gradual loss, for your Lord is most surely Compassionate, Merciful.

[Q16:47] Atau Dia membinasakan mereka (dan harta benda mereka) sedikit demi sedikit? Kerana sesungguhnya Tuhan kamu Amat melimpah belas kasihan dan rahmatNya. 

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(16:47) or that He will seize them when they themselves are on the alert about the impending danger? These people have no power to frustrate His plans. The fact is that your Lord is very lenient and compassionate.

أَوَلَمْ يَرَوْا إِلَىٰ مَا خَلَقَ اللَّهُ مِنْ شَيْءٍ يَتَفَيَّأُ ظِلَالُهُ عَنِ الْيَمِينِ وَالشَّمَائِلِ سُجَّدًا لِلَّهِ وَهُمْ دَاخِرُونَ {16:48}

[Q16:48] Awa lam yaraw ilaa maa khalaqal laahu min shai'iny-yatafaiya'u zilaaluhoo 'anil yameeni washshamaaa' ili sujjadal lillaahi wa hum daakhiroon. 
[Q16:48] Do they not consider every thing that ALLAH (SWT) has created? Its (very) shadows return from right and left, making obeisance to ALLAH (SWT) while they are in utter abasement.

[Q16:48] Tidakkah mereka melihat dan memikirkan segala yang telah dijadikan oleh ALLAH (SwT), yang beredar (berpindah-randah) bayang-bayangnya ke kanan dan ke kiri (pada pagi dan petang), dengan keadaan tunduk menurut peraturan dan kehendak ALLAH (SwT), sedang mereka merendah diri? 

THE BELIEVERS AND THE ANGELS PROSTRATE BEFORE ALLAH (SWT) BY THEIR OWN FREE WILL TO ACKNOWLEDGE THE SUPREME AUTHORITY OF THEIR LORD. All other creations cast their shadows to the right and the left to prostrate before ALLAH (SWT) in all humbleness.

THOUGH OUTWARDLY the disbelievers do not prostrate before ALLAH (SWT), yet their native nature obeys the Creator-Lord of the worlds and one day they will meet the natural end of life, howsoever they may try to avoid it.

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(16:48) And don't they observe anything created by Allah how it casts its shadow right and left, prostrating itself before Allah? *41 Thus all things express their humility.

*41 The argument is this: The fact that everything-a man, an animal, a tree or a mountain-casts its shadow, is a clear proof of its material nature, and everything which is made of matter, is a creation of Allah and is subject to a universal law. In this case the law is that every material thing casts its shadow, which is symbolical of its servitude, and it cannot have any share whatsoever in Godhead

وَلِلَّهِ يَسْجُدُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ مِنْ دَابَّةٍ وَالْمَلَائِكَةُ وَهُمْ لَا يَسْتَكْبِرُونَ {16:49}

[Q16:49] Wa lillaahi yasjudu maa fis samaawaati wa maa fil ardi min daaabbatinw walma laaa'ikatu wa hum laa yastakbiroon, 
[Q16:49] And whatever creature that is in the heavens and that is in the earth makes obeisance to ALLAH (SWT) (only), and the angels (too) and they do not show pride.

[Q16:49] Dan bagi ALLAH (SwT) jualah tunduk sujud apa yang ada di langit dan yang ada di bumi, dari makhluk-makhluk yang bergerak serta malaikat; sedang mereka (malaikat-malaikat itu) tidak berlaku sombong takbur (daripada beribadat dan sujud kepadaNya). 

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(16:49) All the animate creation in the heavens and the earth and all the angels prostrate themselves in adoration before Allah; *42 they do not show any arrogance at all;

*42 That is, "Not only all things on the earth alone but also all things in the heavens, including all those whom people have been regarding as gods and goddesses and considering to be closely related to AIlah are subservient to God, and have no share whatsoever in His Godhead." Incidentally, it implies the existence of living creatures not only on the earth but in the planets, too. 

يَخَافُونَ رَبَّهُمْ مِنْ فَوْقِهِمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ ۩ {16:50}

[Q16:50] yakhaafoona Rabbahum min fawqihim wa yaf'aloona maa yu'maroon. 
[Q16:50] They fear their Lord above them and do what they are commanded.

[Q16:50] Mereka takut kepada Tuhan mereka yang mengatasi mereka (dengan kekuasaanNya), serta mereka mengerjakan apa yang diperintahkan. 

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(16:50) they fear their Lord Who is above them, and do whatever they are bidden.

SECTION 7

Polytheism prohibited

Unity of God – Everthing in the heavens and the earth is God’s – Man to fear and serve only God and none else --- Assigning daughters to God – Hatred against female issues condemned.

وَقَالَ اللَّهُ لَا تَتَّخِذُوا إِلَٰهَيْنِ اثْنَيْنِ ۖ إِنَّمَا هُوَ إِلَٰهٌ وَاحِدٌ ۖ فَإِيَّايَ فَارْهَبُونِ {16:51}

[Q16:51] Wa qaalal laahu laa tatta khizooo ilaahainis naini innamaa Huwa Ilaahunw Waahid; fa iyyaaya farhaboon. 
[Q16:51] And ALLAH (SWT) has said: Take not two gods, He is only one god; so of Me alone should you be afraid.

[Q16:51] Dan ALLAH (SwT) berfirman: Janganlah kamu bertuhankan dua tuhan, kerana sesungguhnya Tuhan itu hanyalah Tuhan yang satu; maka kepada Akulah sahaja hendaknya kamu gerun gementar.

This verse apparently refers to the doctrine of dualism -Yazdan (the source of goodness) and Ahriman (the source of evil); BUT THE SOURCE OF BOTH IS ONE, THEREFORE MAN MUST RELY ON ALLAH (SWT) UNDER ALL CIRCUMSTANCES AND FEAR HIM ALONE.

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(16:51) Allah has enjoined: "You shall not take to yourselves two gods; *43 for He is the only One God: so fear Me."

*43 Negation of two gods by itself negates the existence of more than two gods.

وَلَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ وَلَهُ الدِّينُ وَاصِبًا ۚ أَفَغَيْرَ اللَّهِ تَتَّقُونَ {16:52}

[Q16:52] Wa lahoo maa fis samaawaati wal ardi wa lahud deenu waasibaa; afaghairal laahi tattaqoon. 
[Q16:52] And whatever is in the heavens and the earth is His, and to Him should obedience be (rendered) constantly; will you then guard against other than (the punishment of) ALLAH (SWT)?

[Q16:52] Dan bagiNyalah (hak milik) segala yang ada di langit dan di bumi dan kepadaNya sahaja tertentu ibadat dan ketaatan selama-lamanya; (sesudah kamu mengetahui yang demikian) maka tidaklah patut kamu takut kepada yang lain dari ALLAH (SwT). 

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(16:52) To Allah belongs everything in the heavens and the earth: His way is being followed in the universe. *44 Will you, then, fear any other than Allah? *45

*44 In other words it means that the whole system of the universe exists on its obedience to Him. 
*45 That is, "When it is so, will you then make the fear of any other than God the basis of the system of your life?" 

وَمَا بِكُمْ مِنْ نِعْمَةٍ فَمِنَ اللَّهِ ۖ ثُمَّ إِذَا مَسَّكُمُ الضُّرُّ فَإِلَيْهِ تَجْأَرُونَ {16:53}

[Q16:53] Wa maa bikum minni'matin faminal laahi summa izaa massakumud durru fa ilaihi taj'aroon;
[Q16:53] And whatever favor is (bestowed) on you it is from ALLAH (SWT); then when evil afflicts you, to Him do you cry for aid.

[Q16:53] Dan apa-apa nikmat yang ada pada kamu maka adalah ia dari ALLAH (SwT); kemudian, apabila kamu ditimpa kesusahan maka kepadaNyalah kamu meraung meminta pertolongan.

Refer to Yunus 10:12.

WHEN AFFLICTED BY A MISFORTUNE MAN TURNS TO ALLAH (SWT) FOR HELP, BUT WHEN HE REMOVES THE AFFLICTION HE FORGETS HIM AND UNGRATEFULLY TURNS TO OTHERS.

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(16:53) Whatever blessing you enjoy is from Allah alone; then, when you have a hard time, you with your supplications, run to Him for help. *46

*46 That is, "THE FACT, THAT YOU RUN TO ALLAH FOR HELP IN YOUR DISTRESS AND NOT TO ANYONE ELSE, IS A CLEAR PROOF OF THE ONENESS OF ALLAH, WHICH HAS BEEN EMBEDDED IN YOUR OWN HEARTS. At the time of your affliction, your true nature, which had been suppressed by the gods you had forged, involuntarily comes to the surface and invokes Allah, for it knows no other god or lord or master, having any real power. (For further details please refer to E.N.'s 29 and 41 of Chapter V1).

ثُمَّ إِذَا كَشَفَ الضُّرَّ عَنْكُمْ إِذَا فَرِيقٌ مِنْكُمْ بِرَبِّهِمْ يُشْرِكُونَ {16:54}

[Q16:54] Summaa izaa kashafad durra 'ankum izaa fareequm minkum bi Rabbihim yushrikoon. 
[Q16:54] Yet when He removes the evil from you, lo! A party of you associate others with their Lord;

[Q16:54] Kemudian, apabila Dia menghapuskan kesusahan itu daripada kamu, tiba-tiba sepuak di antara kamu mempersekutukan (sesuatu yang lain) dengan Tuhan mereka.  

(see commentary for verse 53)

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(16:54) But no sooner does He relieve you of your distress than some of you begin to associate others with Him (in gratitude *47 for this favour),

*47 That is, "At the time of showing gratitude to Allah for removing his affliction, he begins to make offerings also to some god, goddess or saint to show that Allah's kindness to him was due to the intercession of his patron, for he imagines that otherwise AIlah would not have removed his distress. 

لِيَكْفُرُوا بِمَا آتَيْنَاهُمْ ۚ فَتَمَتَّعُوا ۖ فَسَوْفَ تَعْلَمُونَ {55}

[Q16:55] Liyakfuroo bimaa aatainaahum; fatamatta'oo, faswfa ta'lamoon. 
[Q16:55] So that they be ungrateful for what We have given them; then enjoy yourselves; for soon will you know.

[Q16:55] (Mereka melakukan yang demikian) kerana mereka kufur, tidak bersyukur akan nikmat-nikmat yang kami berikan kepada mereka. Oleh itu, bersenang-senanglah kamu (dengan nikmat-nikmat itu bagi sementara di dunia), kemudian kamu akan mengetahui (balasan buruk yang akan menimpa kamu). 

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(16:55) to show ingratitude for Allah's favour. Well! You may enjoy yourselves for a while for you shall soon come to know (its consequences.)

وَيَجْعَلُونَ لِمَا لَا يَعْلَمُونَ نَصِيبًا مِمَّا رَزَقْنَاهُمْ ۗ تَاللَّهِ لَتُسْأَلُنَّ عَمَّا كُنْتُمْ تَفْتَرُونَ {16:56}

[Q16:56] Wa yaj'aloona limaa laa ya'lamoona naseebam mimmaa razaqnnaahum; tallaahi latus'alunaa 'ammaa kuntum taftaroon. 
[Q16:56] And they set apart for what they do not know a portion of what We have given them. By ALLAH (SWT), you shall most certainly be questioned about that which you forged.

[Q16:56] Dan mereka (yang musyrik itu) menentukan untuk keperluan benda-benda yang mereka tidak mengetahui hal keadaannya, sebahagian dari harta-benda yang kami kurniakan kepada mereka. Demi ALLAH (SwT)! Sesungguhnya kamu akan ditanya kelak tentang apa yang kamu ada-adakan secara dusta itu. 

Refer to An-am 6:137.

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(16:56) These people assign shares from Our provisions to those, of whom they know nothing. *48 , *49 By God, you shall most surely be called to account about the falsehood you had forged.

*48 They assign shares to those patrons about whom they have no authentic knowledge that God has made them His partners and allotted some duties of Godhead to them and made them governors of some territories in His Kingdom. 
*49 That is, "They set apart a portion of their incomes and land products to make offerings of this to their patron." 

وَيَجْعَلُونَ لِلَّهِ الْبَنَاتِ سُبْحَانَهُ ۙ وَلَهُمْ مَا يَشْتَهُونَ {16:57}

[Q16:57] Wa yaj'aloona lillaahil banaati Subhaanahoo wa lahum maa yashtahoon. 
[Q16:57] And they ascribe daughters to ALLAH (SWT), glory be to Him; and for themselves (they would have) what they desire.

[Q16:57] Dan mereka mengatakan ALLAH (SwT) mempunyai anak-anak perempuan. Maha Suci Ia. Sedang bagi mereka pula mereka sediakan apa yang mereka sukai (anak-anak lelaki).

Some of the pagan Arabs called angels the daughters of ALLAH (SWT), because they, and others like them, could not have the awareness of reality beyond the material phenomena. They found males and females among the living beings, so, applying this theory, they took ALLAH (SWT) (father) as male and the angels as females (daughters).

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(16:57) They assign daughters to Allah; *50 praise be to God! as for themselves, they would like to have what they desire. *51

*50 This refers to a tradition of the ancient Arabs. They regarded their goddesses and angels as daughters of God.
*51 That is, "sons".

وَإِذَا بُشِّرَ أَحَدُهُمْ بِالْأُنْثَىٰ ظَلَّ وَجْهُهُ مُسْوَدًّا وَهُوَ كَظِيمٌ {16:58}

[Q16:58] Wa izaa bushshira ahaduhum bil unsaa zalla wajhuhoo muswaddanw wa huwa kazeem. 
[Q16:58] And when a daughter is announced to one of them his face becomes black and he is full of wrath.

[Q16:58] Dan apabila dikhabarkan kepada seseorang dari mereka bahawa dia beroleh anak perempuan, muramlah mukanya sepanjang hari (kerana menanggung dukacita), sedang dia menahan perasaan marahnya dalam hati. 

(see commentary for verse 57)

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(16:58) When anyone of them is given the good news of a daughter, his face grows dark after this news and he chokes with inward gloom:

يَتَوَارَىٰ مِنَ الْقَوْمِ مِنْ سُوءِ مَا بُشِّرَ بِهِ ۚ أَيُمْسِكُهُ عَلَىٰ هُونٍ أَمْ يَدُسُّهُ فِي التُّرَابِ ۗ أَلَا سَاءَ مَا يَحْكُمُونَ {16:59}

[Q16:59] yatawaaraa minal qawmimin sooo'i maa bushshira bih; a-yumsikuhoo 'alaa hoonin am yadussuhoo fit turaab; alaa saaa'a maa yahkumoon.  
[Q16:59] He hides himself from the people because of the evil of that which is announced to him. Shall he keep it with disgrace or bury it (alive) in the dust? Now surely evil is what they judge.

[Q16:59] Dia bersembunyi dari orang ramai kerana (merasa malu disebabkan) berita buruk yang disampaikan kepadanya (tentang dia beroleh anak perempuan; sambil dia berfikir): Adakah dia akan memelihara anak itu dalam keadaan yang hina atau dia akan menanamnya hidup-hidup dalam tanah? Ketahuilah! Sungguh jahat apa yang mereka hukumkan itu. 

(see commentary for verse 57)

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(16:59) he hides himself from people because of this disgrace, asking himself whether he should suffer his daughter with disgrace or bury her alive. What an evil judgment they have about Allah! *52

*52 This attitude of contempt towards daughters has been mentioned to bring home to them the height of their folly, ignorance and impudence in regard to God. This is why they did not hesitate to assign daughters to Allah, though they themselves felt that to have daughters was a matter of disgrace for theta. Besides this, it shows that they had a very low estimation of Allah, which had resulted from their ways of shirk. So they felt nothing wrong in ascribing such foolish and absurd things to Allah Who is above such things

لِلَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ مَثَلُ السَّوْءِ ۖ وَلِلَّهِ الْمَثَلُ الْأَعْلَىٰ ۚ وَهُوَ الْعَزِيزُ الْحَكِيمُ {16:60}

[Q16:60] Lillazeena laa yu'minoona bil Aakhirati masalus saw'i wa lillaahil masalul a'laa; wa Huwal 'Azeezul Hakeem. 
[Q16:60] For those who do not believe in the hereafter is an evil attribute, and ALLAH (SWT)'s is the loftiest attribute; and He is the Mighty, the Wise.

[Q16:60] Bagi mereka yang tidak beriman kepada hari akhirat itu, sifat yang buruk dan bagi ALLAH (SwT) jualah sifat yang tertinggi dan Dialah jua Yang Maha Kuasa, lagi Maha Bijaksana. 

(see commentary for verse 57)

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(16:60) Bad attributes should be ascribed to those who do not believe in the Hereafter. As regards Allah, all excellences are for Him; for He is the All-Powerful, the All-Wise: