SURAH 16 Annahl
|
النحل |
|
|
Classification |
|
|
Other
names |
The
Bee |
|
Position |
Juzʼ 14 |
|
Hizb no. |
27
to 28 |
|
No. of Rukus |
16 |
Surah
16. An-Nahl
22-25 Unbelievers are arrogant and
they will be held responsible for that attitude
41-44 Allah has promised a good
abode for those who migrate for His sake
45-50 Do the unbelievers feel
secure against the wrath of Allah
77-83 There are also signs of Allah
in the lives of the birds and the animals
120-124 Ibrahim was a nation in
himself
125-128 Call towards the Way of
Allah with wisdom; advise and reason in a courteous manner
(16:8) And He created
horses and mules and asses for you to ride, and also for your adornment. And He creates many things (for you)
that you do not even know about. Blog
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.
And horses and mules and asses (hath He created) that ye may
ride them, and for ornament. And He createth that which ye know not.
— Pickthall
இன்னும், குதிரைகள், கோவேறு கழுதைகள்,
கழுதைகள் ஆகியவற்றை நீங்கள்
ஏறிச்செல்வதற்காகவும், அலங்காரமாகவும்,
(அவனே படைத்துள்ளான்;) இன்னும், நீங்கள் அறியாதவற்றையும் அவன் படைக்கிறான்.
— Jan Trust Foundation
And [He created] the horses, mules and donkeys for you to ride
and [as] adornment. And He creates that which you do not know.
-----------இன்னும் நீங்கள் அறியாதவற்றையும் அவன் படைக்கிறான்
இது எந்த இறைவசனத்தில் வருகிறது ?
விடை
சூராஹ் அந்நஹ்ல் வசனம் 8 (16:8)
“இன்னும் குதிரைகள் ,கோவேறு கழுதைகள் ,கழுதைகள் ஆகியவற்றை நீங்கள் பயணிப்பதற்காகவும்
, அலங்காரமாகவும் (அவனே படைத்துள்ளான் ) இன்னும் நீங்கள் சிறிதும் அறியாதவற்றையும் அவன் படைக்கிறான் “
சரியான விடை அனுப்பிய
பர்வேஸ் அகமதுக்கு வாழ்த்துகள் பாராட்டுகள்
இறைவன் நாடினால் மீண்டும் சிந்திப்போம்
09072021fri
Sherfuddin P
24032021
Life
after death in BARZAKH qabar (grave) Blog
(16:29) Go now, and
enter the gate of Hell, and abide in it for ever.26"
Evil indeed is the abode of the arrogant.
26.
The (Ayats
28 and 32), and several other verses in the Quran, clearly
and definitely assert that immediately after death, souls suffer torment or
enjoy peace in the world of Barzakh. The traditions use the word qabar
(grave) metaphorically for this existence of the souls. This is the world
in which souls enter immediately after death and will remain therein up to the
Day of Resurrection. Yet the disbelievers of the traditions declare that after
death souls will remain in a dormant state up to the time of Resurrection, and
will neither feel any pain nor joy, nor will be conscious of anything at all.
Obviously, this is a wrong opinion. For, according to (Ayat
28), just after death when the
disbelievers will be conscious of the fact that they had been leading an evil
life, they will try to make the angels believe that they had not done any evil
deed. The angels will rebuke them at this boldness and will tell them that they
shall have to go into Hell. On the other hand, according to( verse
32), just after their death, the pious
believers are welcomed by the angels and given the good news that they will
enter into Paradise. Besides these verses, there is the mention of a dialogue
between the angels and those Muslims, who did not migrate to Al- Madinah, after
their souls were seized by the angels in (Surah An-Nisa, Ayat 97). Above all, according to (Surah Almomin, Ayats 45-46), the people of Pharaoh have been
encircled by a torment and are exposed before the fire of Hell every morning
and every evening. This will go on till the Day of Resurrection when they shall
be sentenced to eternal torment.
In fact, both the Quran and the traditions present
the same kind of picture of the condition of the soul after death till
Resurrection. Death causes merely the separation of the soul from the body but
does not annihilate it. The soul lives with the same personality that was
formed by the different experiences and the mental exercises and moral
activities it had in its worldly life in cooperation with the body. This nature
of the consciousness, feelings, observations and experiences of the soul,
during the waiting period, is similar to that in a dream. Just as a criminal
sentenced to death suffers from mental torture on the eve of his crucifixion,
in the same way the angels take to task the guilty as in a dream, torture it
and take it to the horrible Hell in order to make it foretaste the impending
torture. In contrast to this, the pure soul is welcomed by the angels and is
given the good news of entry into paradise and is made to enjoy its pleasant
breeze and smell, and to feel happy like the faithful servant who is invited to
the headquarters to receive his reward. But this life in the world of Barzakh
will suddenly come to an end on the second blowing of the Trumpet of
Resurrection. When the guilty souls will again enter into their former bodies
and muster in the Plain, they will cry in horror: Oh! woe to us! Who has roused
us from our sleeping places? But the true believers will say with perfect peace
of mind: This is exactly what the Beneficent had promised, and the Messengers
had told the truth. (Surah Yaseen, Ayat 52).
As the guilty ones will be under the delusion that
they had been lying in their death bed for an hour or so and had been roused
from sleep. Those who were given knowledge and faith will say: According to the
Record of Allah, you have remained after death till this Day of Resurrection
and this is the same Day of Resurrection, but you did not know this. (Surah Ar-Room, Ayats 55-56).
28032021
(16:36) We raised a
Messenger in every community (to tell them): "Serve Allah and shun the
Evil One."32 Thereafter Allah guided some of
them while others were overtaken by error.33 Go
about the earth, then, and observe what was the end of those who rejected the
Messengers,34 calling them liars.
32.
That is, you are not justified in excusing yourselves for these sins, saying
that it is the will of God for We sent Messengers to every ummat, who told the
people in plain words that they should worship Us and none else, and should not
follow and obey taghut. Besides this, We have already warned you that We do not
approve of your deviations. Why should you then put forward this excuse for
your deviations? Do you mean to say that We ought to have sent such Messengers
as would have forced you to follow the right way instead of bringing you to it
by preaching? Please refer to (E.N. 80 of Surah Al-Anaam) for the
distinction
between God’s will and God’s approval).BLOG
30032021
(16:48) Do the people
not see how the objects Allah has created cast their shadows right and left,
prostrating themselves in utter submission to Allah?41
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.
( 16:49) All living creatures and all
angels in the heavens and on the earth are in prostration before Allah;42 and never do they behave in arrogant
defiance.
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 Allah 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.
31032021
(16:66) Surely
there is a lesson for you in the cattle: We provide you to drink out of that
which is in their bellies between the faeces and the blood - pure milk54 - which is a
palatable drink for those who take it.
And out of the
fruits of date-palms and grapes you derive
intoxicants as well as wholesome
sustenance.55 Surely there is a sign for those who use
reason
(16:68)
Your Lord inspired the bee,56 saying: "Set up hives in the mountains and
in the trees and in the trellises that people put up,
WAHI- Secret Inspiration
56. The lexical meaning
of the Arabic word wahi is secret inspiration which is felt only by
the one who inspires and the other who is inspired with. The Quran has used
this word both for the instinctive inspiration by Allah to His creation in
general and for the revelation towards His Prophets in particular. Allah sends
His wahi to the heavens with His command and they begin functioning in
accordance with it (Surah
Al-Momin, Ayat 12). He will send this to
the earth with His command and it will relate the story of all that had
happened on and in it. He sends wahi to the bee and inspires it with faculties
to perform the all of its wonderful work instinctively (Ayat 68). The same is true of the bird that learns to fly,
the fish that learns to swim, the newly born child that learns to suck milk,
etc. Then, it is also wahi with which Allah inspires a human being with a
spontaneous idea (Surah
Al-Qasas, Ayat 7). The same is the case
with all the great discoveries, inventions, works of literature and art, etc.
which would not have been possible without the benefit of wahi. As a matter of
fact, every human being at one time or the other feels its mental or spiritual
influence in the form of an idea or thought or plan or dream, which is
confirmed by a subsequent experience to be the right guidance from the unseen
wahi.
Then
there is the wahi (revelation)
which is the privilege of the Prophets. This form of wahi has its own special features and is
quite distinct from all other forms. The Prophet, who is inspired with it, is
fully conscious and has his firm conviction that it is being sent down from
Allah. Such a revelation contains doctrines of creed, commandments, laws,
regulations and instructions for the guidance of mankind.
(16:69) then suck the
juice of every kind of fruit and keep treading the ways of your Lord57 which have been made easy." There comes forth from
their bellies a drink varied in
colours, wherein there is healing for men.58 Verily
there is a sign in this for those who reflect.
(16:70) Allah has created you, and then He
causes you to die.60 Some of you have your lives prolonged to an abject old
age, when one loses all knowledge after having acquired it.61 Allah
is All-Knowing, All-Powerful.
05042021
(16:71) Allah has favoured some of you
with more worldly provisions than others. Then those who are more favoured do
not give away their provisions to their slaves lest they become equal sharers
in it. Do they, then, deny the favour of Allah?62
62. It will be
worthwhile to give deep thought to the meanings of this verse, for some modern
commentators of the Quran have founded strange economic theories and systems on
it. Their interpretation is an instance of perverting the meaning of the Quran
by isolating verses from their context and treating it as a separate whole in
order to formulate a new philosophy and law of Islamic Economics. In their
opinion the verse implies this: Those people to whom Allah has given more
provisions than others, should share these equally with their servants and
slaves: otherwise they shall be guilty of ingratitude to Allah in regard to the
wealth with which He had blessed them. This commentary on the verse is
obviously wrong and farfetched because in the context it occurs there is no
mention at all of any law of economics. The whole passage in which this verse
occurs deals with the refutation of shirk and proof of Tauhid. The same themes
are continued in the subsequent verses. There seems to be no reason why an
economic law should have been inserted here, which would have been absolutely
irrelevant, to say the least. On the contrary, when the verse is considered in
its context, it becomes quite obvious that it is no more than the statement of
a fact to prove the same theme that is contained in this passage. It argues
like this: When you yourselves do not make your servants and slaves equal
partners in your wealth, which in fact is given to you by Allah, how is it that
you join other gods with God in your gratitude to Him for the favors with which
He has blessed you. You know that these gods have no powers to bestow anything
on anyone, and, therefore, have no right in your worship of Allah, for they are
after all His slaves and servants.
This
interpretation of the verse under discussion is corroborated by (Surah
Ar-Room, Ayat 28): “Allah sets forth to
you an instance from your own selves. Do your slaves share with you the wealth
We have bestowed on you so that you and they become equals in this? And do you
fear them as you fear one another? Thus We make clear Our signs to those who
use their common sense.” A comparison of the two verses makes it quite clear
that these have been cited to bring home to the mushriks that they themselves
do not associate their slaves with themselves in their wealth and status, but
they have the impudence and folly to set up His own creature as partner with
God. It appears that the erroneous interpretation has been strengthened by the
succeeding sentence: What! do they then deny to acknowledge Allah’s favor? As
this sentence immediately follows the similitude of the rich people and their
slaves, they conclude that it will be ingratitude on the part of those, who
possess more wealth not to share it equally with those who have less. As a
matter of fact, everyone who has studied the Quran critically knows that
ingratitude to Allah is to show gratitude to others than Allah for His
blessings. This interpretation is so patently wrong that those who are well
versed in the teachings of the Quran can have no misconception about it. And
such verses as these can mislead only those who have a cursory knowledge of the
Quran.
Now
that the significance of the ingratitude towards Allah’s blessing has become
plain, the meaning of the verse will be quite clear, and it is this: When the
Mushriks understand the implication of the difference between the master and
his slave and observe this distinction in their own lives, why do they then
persist in ignoring the immense difference between the Creator and His
creatures and set up the latter as His partners and pay homage of gratitude to
them for the blessings bestowed on them by Allah
06042021
(16:77) Allah has full knowledge of the truths beyond the
reach of perception both in the heavens and the earth;70 and
the coming of the Hour will take no more than the twinkling
of an eye; it may take even less.71 Indeed
Allah has power over everything.
07042021
(16:90) Surely Allah enjoins justice,
kindness and the doing of good to kith and kin,88 and
forbids all that is shameful, evil and oppressive.89 He
exhorts you so that you may be mindful.
88. In this brief
sentence Allah has enjoined three most important
things on which alone depends the establishment of a sound and healthy society:
The
first of these is justice which has two aspects.
The
second thing enjoined is ihsan which has no equivalent in English. This means to be
good, generous, sympathetic, tolerant, forgiving, polite, cooperative,
selfless, etc. In collective life this is even more important than justice; for
justice is the foundation of a sound society but ihsan is its
The
third thing which has been enjoined is good
treatment towards one’s relatives which in fact is a specific form of ihsan..
89.
In contrast to the above mentioned three virtues, Allah prohibits three vices which ruin individuals and the
society as a whole:
(1)
The Arabic word fahsha applies to all those things that are immodest, immoral
or obscene or nasty or dirty or vulgar, not fit to be seen or heard, because
they offend against recognized standards of propriety or good taste, e.g.
adultery, fornication, homosexuality, nakedness, nudity, theft, robbery,
drinking, gambling, begging, abusive language and the like. Likewise it is
indecent to indulge in giving publicity to any of these evils and to spread
them, e.g. false propaganda, calumny, publicity of crimes, indecent stories,
dramas, films, naked pictures, public appearance of womenfolk with indecent
makeup, free mixing of sexes, dancing and the like.
(2)
Munkar applies to all those evils which have always been universally regarded
as evils and have been forbidden by all divine systems of law.
(3)
Baghy applies to those vices that transgress the proper limits of decency and
violate the rights of others, whether those of the Creator or His creation.
(16:95) Do not barter away the covenant96 of
Allah for a paltry gain.97 Verily that which is with Allah is far better
for you, if you only knew.
96. That is, the
covenant that you may make in the name of Allah as a representative of His
religion.
97.
It does not mean that they should barter away Allah’s covenant for some big
gain. What it implies is that any worldly gain howsoever great is insignificant
as compared with the worth of Allah’s covenant. Therefore, it will be a losing
bargain to barter that away for any worldly gain, which is after all paltry.
(16:98) Whenever you read the Qur'an seek refuge with Allah
from Satan, the accursed.
(16:99) Surely he(Satan) has no power over
those who have faith and who place their trust in their Lord.
(16:100) He has power only over those who
take him as their patron and who, under his influence, associate others with
Allah in His Divinity.
110420201
(16:106)
Except for those who were forced to engage in infidelity to Allah after
believing the while their hearts remained firmly convinced of their belief, the
ones whose hearts willingly embraced disbelief shall incur Allah's wrath and a
mighty chastisement lies in store for them.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 his
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 Prophet (peace be upon him) 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 who was made to put on an armor 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 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 Prophet (peace be upon him), he said: O Messenger of Allah, they
did not let me go until I spoke evil of you and praised their deities. The
Prophet (peace be upon him) 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
Prophet (peace be upon him) replied: If they put you to the same torture again,
you may utter the same words. May Allah be pleased with them all.
110420201
Allah
coineth a similitude: a township(ie Makkah) that dwelt secure and well content,
its provision coming to it in abundance from every side, but it disbelieved in
Allah's favours, so Allah made it experience the garb( dress) of dearth and
fear because of what they used to do. Pickthall
மேலும், அல்லாஹ் ஓர் ஊரை (அவர்களுக்கு) உதாரணங்
கூறுகிறான்; அது அச்சமில்லாதும், நிம்மதியுடனும் இருந்தது, அதன் உணவு(ம் மற்றும் வாழ்க்கை)ப் பொருட்கள்
யாவும் ஒவ்வோரிடத்திலிருந்தும் ஏராளமாக வந்து கொண்டிருந்தன - ஆனால் (அவ்வூர்)
அல்லாஹ்வின் அருட் கொடைகளுக்கு நன்றி செலுத்தாமல் மாறு செய்தது ஆகவே, அவ்வூரார் செய்து கொண்டிருந்த (தீச்)
செயல்களின் காரணமாக, அல்லாஹ் பசியையும்
பயத்தையும் அவர்களுக்கு ஆடையாக (அணிவித்து அவற்றை) அனுபவிக்குமாறு செய்தான். Jan Trust
Foundation
(16:115) Allah has forbidden
you only carrion, and blood, and the flesh of swine; also any animal over which
the name of any other than Allah has been pronounced. But whoever eats of them under compelling necessity - neither desiring it nor exceeding the limit of
absolute necessity - surely for such action Allah is Much Forgiving, Most
Merciful.115
115. Please refer also
to (Surah
Al-Baqarah, Ayat 173), (Surah
Al-Maidah, Ayat 3) and (Surah
Al-Anaam, Ayat 145).
(16:116) And do not utter falsehoods by
letting your tongues declare: "This is lawful"116 and
"That is unlawful," thus fabricating lies against Allah. Surely those
who fabricate lies against Allah will never prosper.
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.
(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.
12042021
(16:120) Indeed Abraham was a whole community by himself,119 obedient to Allah, exclusively devoted to Him.
And he was never one of those who associated others with Allah in His Divinity.
119. “Abraham was a
whole community by 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.
(16:123) Then We revealed to you: "Follow the way of Abraham with exclusive devotion to Allah. He was not one of
those who associated others120 with Allah in His Divinity."
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 (peace be upon him) was commanded to follow the way of Abraham
and not the way of the Jews, and they themselves knew that 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 practicing shirk. Prophet
Muhammad (peace be upon him) and his followers were the only true followers of
Prophet Abraham (peace be upon him) for there was no tinge of shirk in their
creed or in their practice.
(16:125) (O Prophet), call to the way of
your Lord with wisdom and goodly exhortation,122 and
reason with them in the best manner possible.123 Surely
your Lord knows best who has strayed away from His path, and He also knows well
those who are guided to the Right Way.
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 Read
further
13042021
XXXOOOXXX
No comments:
Post a Comment