Ataaa amrullaahi falaa tasta'jilooh; Subhaanahoo wa Ta'aalaa 'ammaa yushrikoon
[Inevitable] comes [to pass] the Command of Allah: seek you not then to hasten it: Glory to Him, and far is He above having the partners they ascribe to Him!
Commentary of verses 16:1 to 16:3
The essence of religion is to recognise Allah and His creation so profoundly that He becomes the centre of one's life. A believer should fear only Him, place all hope in Him, and devote heart and mind entirely to Him. This is the reality of worship, and it is what all prophets came to establish. On the Day of Judgement, those who submit to Allah in this way will succeed, while those who reject Him will face despair. For those who received a prophet's message directly, this reckoning begins in this life.
The universe displays perfect unity and purpose. Its unity points to the oneness of Allah, making it unreasonable to focus devotion on anything or anyone else. Its purposefulness indicates that it must reach a meaningful conclusion—the Hereafter. Thus, the natural order itself argues for both the oneness of Allah and the reality of life after death.
Yunazzilul malaaa 'ikata birroohi min amrihee 'alaa mai yashaaa'u min 'ibaadiheee an anzirooo annahoo laaa ilaaha illaaa ana fattaqoon
He does send down His angels with inspiration of His Command, to such of His servants as He pleases, [saying]: "Warn [Man] that there is no god but I: so do your duty to Me."
Commentary of verses 16:1 to 16:3
The essence of religion is to recognise Allah and His creation so profoundly that He becomes the centre of one's life. A believer should fear only Him, place all hope in Him, and devote heart and mind entirely to Him. This is the reality of worship, and it is what all prophets came to establish. On the Day of Judgement, those who submit to Allah in this way will succeed, while those who reject Him will face despair. For those who received a prophet's message directly, this reckoning begins in this life.
The universe displays perfect unity and purpose. Its unity points to the oneness of Allah, making it unreasonable to focus devotion on anything or anyone else. Its purposefulness indicates that it must reach a meaningful conclusion—the Hereafter. Thus, the natural order itself argues for both the oneness of Allah and the reality of life after death.
He has created the heavens and the earth for just ends: Far is He above having the partners they ascribe to Him!
Commentary of verses 16:1 to 16:3
The essence of religion is to recognise Allah and His creation so profoundly that He becomes the centre of one's life. A believer should fear only Him, place all hope in Him, and devote heart and mind entirely to Him. This is the reality of worship, and it is what all prophets came to establish. On the Day of Judgement, those who submit to Allah in this way will succeed, while those who reject Him will face despair. For those who received a prophet's message directly, this reckoning begins in this life.
The universe displays perfect unity and purpose. Its unity points to the oneness of Allah, making it unreasonable to focus devotion on anything or anyone else. Its purposefulness indicates that it must reach a meaningful conclusion—the Hereafter. Thus, the natural order itself argues for both the oneness of Allah and the reality of life after death.
Khalaqal insaana min nutfatin fa izaa huwa khaseemum mubeen
He has created man from a sperm-drop; and behold this same [man] becomes an open disputer!
Commentary of verses 16:4 to 16:8
Human life begins from a simple fluid, yet when people grow up, some dare to oppose Allah. If they remembered their humble origins, such arrogance would be impossible. Among the many blessings Allah has given humanity are animals, especially livestock. These creatures function like natural machines, meeting various human needs. Cows turn grass into milk and meat, sheep produce wool for clothing, and owning such animals increases a person's wealth and standing.
Beyond animals, Allah has created countless other resources. Some were known in ancient times, while many more have been discovered in the modern era, such as machines that replace animal labour. None of these blessings were created by human beings—they are all provisions from a Kind and Generous Creator. This reality demands gratitude and the fulfilment of our obligations towards Him.
Wal an 'amaa khalaqahaa; lakum feehaa dif'unw wa manaafi'u wa minhaa taakuloon
And cattle He has created for you [men]: from them you derive warmth, and numerous benefits, and of their [meat] you eat.
Commentary of verses 16:4 to 16:8
Human life begins from a simple fluid, yet when people grow up, some dare to oppose Allah. If they remembered their humble origins, such arrogance would be impossible. Among the many blessings Allah has given humanity are animals, especially livestock. These creatures function like natural machines, meeting various human needs. Cows turn grass into milk and meat, sheep produce wool for clothing, and owning such animals increases a person's wealth and standing.
Beyond animals, Allah has created countless other resources. Some were known in ancient times, while many more have been discovered in the modern era, such as machines that replace animal labour. None of these blessings were created by human beings—they are all provisions from a Kind and Generous Creator. This reality demands gratitude and the fulfilment of our obligations towards Him.
Wa lakum feehaa jamaalun heena tureehoona wa heena tasrahoon
And you have a sense of pride and beauty in them as you drive them home in the evening, and as you lead them forth to pasture in the morning.
Commentary of verses 16:4 to 16:8
Human life begins from a simple fluid, yet when people grow up, some dare to oppose Allah. If they remembered their humble origins, such arrogance would be impossible. Among the many blessings Allah has given humanity are animals, especially livestock. These creatures function like natural machines, meeting various human needs. Cows turn grass into milk and meat, sheep produce wool for clothing, and owning such animals increases a person's wealth and standing.
Beyond animals, Allah has created countless other resources. Some were known in ancient times, while many more have been discovered in the modern era, such as machines that replace animal labour. None of these blessings were created by human beings—they are all provisions from a Kind and Generous Creator. This reality demands gratitude and the fulfilment of our obligations towards Him.
Wa tahmilu asqaalakum ilaa baladil lam takoonoo baaligheehi illaa bishiqqil anfus; inna Rabbakum la Ra'oofur Raheem
And they carry your heavy loads to lands that you could not [otherwise] reach except with souls distressed: for your Lord is indeed Most Kind, Most Merciful,
Commentary of verses 16:4 to 16:8
Human life begins from a simple fluid, yet when people grow up, some dare to oppose Allah. If they remembered their humble origins, such arrogance would be impossible. Among the many blessings Allah has given humanity are animals, especially livestock. These creatures function like natural machines, meeting various human needs. Cows turn grass into milk and meat, sheep produce wool for clothing, and owning such animals increases a person's wealth and standing.
Beyond animals, Allah has created countless other resources. Some were known in ancient times, while many more have been discovered in the modern era, such as machines that replace animal labour. None of these blessings were created by human beings—they are all provisions from a Kind and Generous Creator. This reality demands gratitude and the fulfilment of our obligations towards Him.
Walkhaila wal bighaala wal hameera litarkaboohaa wa zeenah; wa yakhluqu maa laa ta'lamoon
And [He has created] horses, mules, and donkeys, for you to ride and use for show; and He has created [other] things of which you have no knowledge.
Commentary of verses 16:4 to 16:8
Human life begins from a simple fluid, yet when people grow up, some dare to oppose Allah. If they remembered their humble origins, such arrogance would be impossible. Among the many blessings Allah has given humanity are animals, especially livestock. These creatures function like natural machines, meeting various human needs. Cows turn grass into milk and meat, sheep produce wool for clothing, and owning such animals increases a person's wealth and standing.
Beyond animals, Allah has created countless other resources. Some were known in ancient times, while many more have been discovered in the modern era, such as machines that replace animal labour. None of these blessings were created by human beings—they are all provisions from a Kind and Generous Creator. This reality demands gratitude and the fulfilment of our obligations towards Him.
Wa 'alal laahi qasdus sabeeli wa minhaa jaaa'ir; wa law shaaa'a lahadaakum ajma'een
And to Allah leads straight the Path, but there are ways that turn aside: if Allah had willed, He could have guided all of you.
Commentary of verse 16:9
When someone discovers truth through divine guidance and begins sharing it, they often face strong resistance. Accepting truth requires setting aside one's ego, which those of high status find especially difficult. The People of the Book, who considered prophethood their exclusive right, struggled most of all to accept a prophet from another nation.
They employed various strategies to turn people away from the Arab prophet. Among their theological objections was the issue of abrogation: since some Quranic rulings differed from Mosaic law, they argued that Allah was correcting His own mistakes, claiming Muhammad's message was self-invented rather than divinely revealed. This propaganda became so widespread that even some sincere Muslims began raising doubts with the Prophet.
It is He who sends down rain from the sky: from it you drink, and out of it [grows] the vegetation on which you feed your cattle.
Commentary of verses 16:10 to 16:11
Clouds release rain from the sky, and as a result, the earth flourishes with life and abundance. This coordinated interaction between heaven and earth is clear evidence that the Lord of both is one and the same. The perfect harmony throughout the universe proves that its Creator and Sustainer is only one Allah. There is simply no room in this flawless system for multiple gods. Since the true Creator is One, worshipping anything or anyone besides Him is utterly indefensible.
Yumbitu lakum bihiz zar'a wazzaitoona wanna kheela wal-a'naaba wa min kullis samaraat, inna fee zaalika la Aayatal liqawminy yatafakkaroon
With it He produces for you corn, olives, date-palms, grapes and every kind of fruit: indeed in this is a sign for those who give thought.
Commentary of verses 16:10 to 16:11
Clouds release rain from the sky, and as a result, the earth flourishes with life and abundance. This coordinated interaction between heaven and earth is clear evidence that the Lord of both is one and the same. The perfect harmony throughout the universe proves that its Creator and Sustainer is only one Allah. There is simply no room in this flawless system for multiple gods. Since the true Creator is One, worshipping anything or anyone besides Him is utterly indefensible.
Wa sakkhkhara lakumul laila wannahaara wash shamsa walqamara wannujoomu musakhkharaatum bi amrih; inna fee zaalika la Aayaatil liqawminy ya'qiloon
He has made subject to you the Night and the Day; the sun and the moon; and the stars are in subjection by His Command: indeed in this are Signs for men who are wise.
Commentary of verses 16:12 to 16:13
The sun, moon, and stars move continuously through space with absolute precision, while on earth, creation displays astonishing variety—animals, plants, rocks, and minerals of every kind. The first reveals the complete submission of creation to Allah's command, while the second reveals the endless diversity of His design. Together, these scenes remind us of both Allah's limitless power and the richness of His attributes. They are so magnificent that anyone who observes them carefully cannot remain unmoved. In these signs, the thoughtful observer sees the majesty of Allah and His role as Sustainer, discovering deeper realities hidden within what is visible, and through contemplating creation, becomes absorbed in awareness of the Creator.
Wa maa zara a lakum fil ardi mukhtalifan alwaanuh; inna fee zaalika la Aayatal liqawminy yazakkaroon
And the things on this earth which He has multiplied in varying colours [and qualities]: indeed in this is a sign for men who celebrate the praises of Allah [in gratitude].
Commentary of verses 16:12 to 16:13
The sun, moon, and stars move continuously through space with absolute precision, while on earth, creation displays astonishing variety—animals, plants, rocks, and minerals of every kind. The first reveals the complete submission of creation to Allah's command, while the second reveals the endless diversity of His design. Together, these scenes remind us of both Allah's limitless power and the richness of His attributes. They are so magnificent that anyone who observes them carefully cannot remain unmoved. In these signs, the thoughtful observer sees the majesty of Allah and His role as Sustainer, discovering deeper realities hidden within what is visible, and through contemplating creation, becomes absorbed in awareness of the Creator.
Wa Huwal lazee sakhkharal bahra litaakuloo minhu lahman tariyyanw wa tastakhrijoo minhu hilyatan talbasoonahaa wa taral fulka mawaakhira feehi wa litabtaghoo min fadlihee wa la'allakum tashkuroon
It is He Who has made the sea subject, that you may eat thereof flesh that is fresh and tender, and that you may extract therefrom ornaments to wear; and you se the ships therein that plough the waves, that you may seek [thus] of the bounty of Allah and that you may be grateful.
Commentary of verse 16:14
When the Jews rejected Islam, they were disturbed by how warmly others embraced it. Believing only they could judge truth, they sought to undermine the new faith. They stirred up opposition among the polytheists and tried to sow doubt in the hearts of Muslim converts, hoping to turn them back to their former beliefs.
God instructed the Muslims to respond with patience rather than anger. Patience prevents hasty reactions, prayer draws one nearer to God, and giving zakat fosters compassion and unity within society. The Jews claimed that heaven belonged to them as descendants of prophets, but the Quran makes clear that entry to Paradise depends on one's own deeds, not lineage or community. True sincerity in faith means placing devotion to God above all else—family ties, worldly gain, and personal prejudice must not obstruct the call to truth.
Wa alqaa fil ardi rawaasiya an tameeda bikum wa anhaaranw wa sublulal la 'allakum tahtadoon
And He has set up upon the earth mountains standing firm, lest it should shake with you; and rivers and roads; that you may guide yourselves;
Commentary of verses 16:15 to 16:16
These verses mention two provisions: the stabilisation of the earth through mountains and the provision of signs for navigation. Geographical studies reveal that when the oceans formed, the earth began to shake. Then mountains rose, restoring balance in a two-stage process. Without this balance, human life would have been impossible or at least extremely difficult. Similarly, travellers need landmarks to find their way and reach their destinations without getting lost. In ancient times, people relied on rivers and stars for direction; today, we use magnetic instruments and advanced technology, enabling swift travel on land, sea, and air. Had such guidance not existed, human activity would have remained severely limited.
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وَعَلَٰمَٰتٍۢ ۚ وَبِٱلنَّجْمِ هُمْ يَهْتَدُونَ
Wa 'alaamaat; wa bin najmi hum yahtadoon
And marks and sign-posts; and by the stars [men] guide themselves.
Commentary of verses 16:15 to 16:16
These verses mention two provisions: the stabilisation of the earth through mountains and the provision of signs for navigation. Geographical studies reveal that when the oceans formed, the earth began to shake. Then mountains rose, restoring balance in a two-stage process. Without this balance, human life would have been impossible or at least extremely difficult. Similarly, travellers need landmarks to find their way and reach their destinations without getting lost. In ancient times, people relied on rivers and stars for direction; today, we use magnetic instruments and advanced technology, enabling swift travel on land, sea, and air. Had such guidance not existed, human activity would have remained severely limited.
Is then He Who creates like one that creates not? Will you not receive reminder?
Commentary of verses 16:17 to 16:19
Nothing in creation has the power to bring itself into being. This proves the universe did not create itself. Only a Creator with the inherent ability to bring things from non-existence into existence can be its source. Belief in one God is therefore the most natural and rational truth. No partner-gods invented by polytheists, nor substitutes imagined by atheists, possess the ability to create. This alone proves they are nothing more than illusions. How can something powerless and non-existent be responsible for a universe that clearly exists?
God asks only one thing from His creation: gratitude. Though His blessings far exceed our thanks, He accepts even small gestures of sincere appreciation. Yet this gratitude must be heartfelt and genuine, not merely empty praise spoken out of habit.
Wa in ta'uddoo ni'matal laahi laa tuhsoohaa; innal laaha la Ghafoorur Raheem
If you would count up the favours of Allah, never would you be able to number them: for Allah is Forgiving, Most Merciful.
Commentary of verses 16:17 to 16:19
Nothing in creation has the power to bring itself into being. This proves the universe did not create itself. Only a Creator with the inherent ability to bring things from non-existence into existence can be its source. Belief in one God is therefore the most natural and rational truth. No partner-gods invented by polytheists, nor substitutes imagined by atheists, possess the ability to create. This alone proves they are nothing more than illusions. How can something powerless and non-existent be responsible for a universe that clearly exists?
God asks only one thing from His creation: gratitude. Though His blessings far exceed our thanks, He accepts even small gestures of sincere appreciation. Yet this gratitude must be heartfelt and genuine, not merely empty praise spoken out of habit.
And Allah does know what you conceal, and what you reveal.
Commentary of verses 16:17 to 16:19
Nothing in creation has the power to bring itself into being. This proves the universe did not create itself. Only a Creator with the inherent ability to bring things from non-existence into existence can be its source. Belief in one God is therefore the most natural and rational truth. No partner-gods invented by polytheists, nor substitutes imagined by atheists, possess the ability to create. This alone proves they are nothing more than illusions. How can something powerless and non-existent be responsible for a universe that clearly exists?
God asks only one thing from His creation: gratitude. Though His blessings far exceed our thanks, He accepts even small gestures of sincere appreciation. Yet this gratitude must be heartfelt and genuine, not merely empty praise spoken out of habit.
Wallazeena yad'oona min doonil laahi laa yakhluqoona shai'anw wa hum yukhlaqoon
Those whom they invoke besides Allah create nothing and are themselves created.
Commentary of verses 16:20 to 16:23
Polytheists often worship holy figures from earlier generations, treating them as intermediaries close to God. Yet this is entirely misguided. These deceased saints lie in their graves, in the interim between death and Resurrection. They do not even know when they will be raised, let alone have the power to help the living.
The arrogance mentioned here is not directed at God Himself—who would dare defy the Creator of the heavens and earth? Rather, it is pride shown towards the messenger calling people to the oneness of God. Often, those who preach truth hold modest worldly status, while their opponents enjoy prestige and influence. This causes them to dismiss the messenger as inferior and ignore his call, cloaking their pride in arguments of principle. But God knows the true nature of hearts and will judge people according to reality, not pretence.
Amwaatun ghairu ahyaaa'inw wa maa yash'uroona aiyaana yub'asoon
[They are things] dead, lifeless: nor do they know when they will be raised up.
Commentary of verses 16:20 to 16:23
Polytheists often worship holy figures from earlier generations, treating them as intermediaries close to God. Yet this is entirely misguided. These deceased saints lie in their graves, in the interim between death and Resurrection. They do not even know when they will be raised, let alone have the power to help the living.
The arrogance mentioned here is not directed at God Himself—who would dare defy the Creator of the heavens and earth? Rather, it is pride shown towards the messenger calling people to the oneness of God. Often, those who preach truth hold modest worldly status, while their opponents enjoy prestige and influence. This causes them to dismiss the messenger as inferior and ignore his call, cloaking their pride in arguments of principle. But God knows the true nature of hearts and will judge people according to reality, not pretence.
Illahukum Ilaahunw Waahid; fallazeena laa yu'minoona bil Aakhirati quloobuhum munkiratunw wa hum mustakbiroon
Your Allah is one Allah: as to those who believe not in the Hereafter, their hearts refuse to know, and they are arrogant.
Commentary of verses 16:20 to 16:23
Polytheists often worship holy figures from earlier generations, treating them as intermediaries close to God. Yet this is entirely misguided. These deceased saints lie in their graves, in the interim between death and Resurrection. They do not even know when they will be raised, let alone have the power to help the living.
The arrogance mentioned here is not directed at God Himself—who would dare defy the Creator of the heavens and earth? Rather, it is pride shown towards the messenger calling people to the oneness of God. Often, those who preach truth hold modest worldly status, while their opponents enjoy prestige and influence. This causes them to dismiss the messenger as inferior and ignore his call, cloaking their pride in arguments of principle. But God knows the true nature of hearts and will judge people according to reality, not pretence.
Laa jarama annal laaha ya'lamu maa yusirrona wa ma yu'linoon; innahoo laa yuhibbul mustakbireen
Undoubtedly Allah does know what they conceal, and what they reveal: indeed He loves not the arrogant.
Commentary of verses 16:20 to 16:23
Polytheists often worship holy figures from earlier generations, treating them as intermediaries close to God. Yet this is entirely misguided. These deceased saints lie in their graves, in the interim between death and Resurrection. They do not even know when they will be raised, let alone have the power to help the living.
The arrogance mentioned here is not directed at God Himself—who would dare defy the Creator of the heavens and earth? Rather, it is pride shown towards the messenger calling people to the oneness of God. Often, those who preach truth hold modest worldly status, while their opponents enjoy prestige and influence. This causes them to dismiss the messenger as inferior and ignore his call, cloaking their pride in arguments of principle. But God knows the true nature of hearts and will judge people according to reality, not pretence.
Wa izaa qeela lahum maazaaa anzala Rabbukum qaaloo asaateerul awwaleen
When it is said to them, "What is it that your Lord has revealed?" they say, "Tales of the ancients!"
Commentary of verses 16:24 to 16:25
When the Prophet Muhammad began his mission in Makkah, news spread to other Arab tribes. Upon meeting the Makkan leaders, they would ask about this man who claimed prophethood. The chiefs responded with slander and distortion. For example, when the Quran mentioned earlier prophets, they dismissively called it 'ancient folk tales' instead of recognising it as sacred history. By twisting the message and casting doubt on it, they committed a grave crime: not only did they reject the truth themselves, but they also led others astray. Leading people away from divine guidance is among the worst sins in God's eyes.
Liyahmilooo awzaarahum kaamilatany Yawmal Qiyaamati wa min awzaaril lazeena yudilloonahum bighairi 'ilm; alaa saaa'a maa yaziroon
Let them bear, on the Day of Judgement, their own burdens in full, and also [something] of the burdens of those without knowledge, whom they misled. Alas, how grievous the burdens they will bear!
Commentary of verse 16:25
The phrase 'Abraham was a community' means that he embodied all virtues within himself.
Qad makaral lazeena min qablihim fa atal laahu bunyaa nahum minal qawaa'idi fakharra 'alaihimus saqfu min fawqihim wa ataahumul 'azaabu min haisu laa yash'uroon
Those before them did also plot (against Allah's Way): but Allah took their structures from their foundations, and the roof fell down on them from above; and the Wrath seized them from directions they did not perceive.
Commentary of verses 16:26 to 16:27
When people enjoying unearned status see the truth gaining ground, they fear losing their position. To protect themselves, they spread lies and sow doubt about the divine message, hoping to discourage others from following it. But their schemes never succeed. The foundations they rely upon are so weak that their structures collapse on them—sometimes literally, as through earthquakes, or metaphorically, when their supporters abandon them and join the ranks of truth. Eventually, they are forced to surrender.
This pattern will reach its ultimate fulfilment on the Day of Judgement, when those who rejected the truth will witness their eternal humiliation, powerless to change their fate.
Summa Yawmal Qiyaamati yukhzeehim wa yaqoolu aina shurakaaa'iyal lazeena kuntum tushaaaqqoona feehim; qaalal lazeena ootul 'ilma innal khizyal Yawma wassooo'a 'alal kaafireen
Then, on the Day of Judgement, He will cover them with shame, and say: "Where are My 'partners' concerning whom you used to dispute [with the godly]?" Those endued with knowledge will say: "This Day, indeed, are the Disbelievers covered with shame and misery,
Commentary of verses 16:26 to 16:27
When people enjoying unearned status see the truth gaining ground, they fear losing their position. To protect themselves, they spread lies and sow doubt about the divine message, hoping to discourage others from following it. But their schemes never succeed. The foundations they rely upon are so weak that their structures collapse on them—sometimes literally, as through earthquakes, or metaphorically, when their supporters abandon them and join the ranks of truth. Eventually, they are forced to surrender.
This pattern will reach its ultimate fulfilment on the Day of Judgement, when those who rejected the truth will witness their eternal humiliation, powerless to change their fate.
Allazeena tatawaf faahu mul malaaa'ikatu zaalimeee anfusihim fa alqawus salama maa kunnaa na'malu min sooo'; balaaa innal laaha 'aleemum bimaa kuntum ta'maloon
"[Namely] those whose lives the angels take in a state of wrong-doing to their own souls." Then would they offer submission [with the pretence], "We did no evil [knowingly]." [The angels will reply], "Rather, but indeed Allah knows all that you did;
Commentary of verses 16:28 to 16:29
Arrogance is the gravest sin. God may forgive many wrongs, but not pride. Arrogance takes two forms. The first is when someone, blessed with wealth or status, looks down on others. The second—and more serious—is arrogance towards God's messenger and the call to truth. Those who have built their standing on falsehood feel threatened when truth arrives, fearing their worth will be exposed as hollow. So they dismiss the messenger in their haughtiness.
A person behaves arrogantly because he believes the other cannot harm him. But when the angels of death arrive and strip him of all power, he realises he was not dealing with a man, but with God. No one is stronger than God. When His angels take control, everyone surrenders. A true servant of God, however, surrenders willingly before that moment comes.
"So enter the gates of Hell, to dwell therein. Thus evil indeed is the abode of the arrogant."
Commentary of verse 16:29
Followers of the prophets have each been assigned a day for congregational worship: Saturday for Jews, Sunday for Christians, and Friday for Muslims. Over time, Jewish scholars introduced complex rules around the Sabbath, creating unnecessary restrictions. Finding these impossible to uphold, yet unwilling to reject them out of reverence for past authorities, people began breaking the rules in secret. The contradictions introduced into God's religion by later scholars through excessive commentary will not be resolved in this world. On the Day of Judgement, God will clarify what true religion was and what people added to it of their own accord.
Wa qeela lillazeenat taqaw maazaaa anzala Rabbukum; qaaloo khairaa; lillazeena absanoo fee haazihid dunyaa hasanah; wa la Daarul Aakhirati khair; wa lani'ma daarul muttaqeen
To the righteous [when] it is said, "What is it that your Lord has revealed?" they say, "All that is good." To those who do good, there is good in this world, and the Home of the Hereafter is even better and excellent indeed is the Home of the righteous,
Commentary of verses 16:30 to 16:32
Those with arrogant hearts hear discourse about God in distorted ways, unable to learn from it. But those who genuinely fear God listen with open hearts. For them, such words become a source of spiritual insight, glimpses of a higher reality.
A defining feature of Paradise is that every desire is fulfilled. It contains treasures unavailable in this world—not even to the greatest kings. In this life, human limitations and difficult circumstances mean no one truly gets all they wish for. The promise that in Paradise every longing will be met is so compelling that any sacrifice made to reach it seems small by comparison.
Jannaatu 'Adniny yadkhuloonahaa tajree min tahtihal anhaaru lahum feehaa maa yashaaa'oon; kazaalika yajzil laahul muttaqeen
Gardens of perpetual residence which they will enter: beneath them flow [pleasant] rivers: they will have therein all that they wish: thus does Allah reward the righteous,
Commentary of verses 16:30 to 16:32
Those with arrogant hearts hear discourse about God in distorted ways, unable to learn from it. But those who genuinely fear God listen with open hearts. For them, such words become a source of spiritual insight, glimpses of a higher reality.
A defining feature of Paradise is that every desire is fulfilled. It contains treasures unavailable in this world—not even to the greatest kings. In this life, human limitations and difficult circumstances mean no one truly gets all they wish for. The promise that in Paradise every longing will be met is so compelling that any sacrifice made to reach it seems small by comparison.
[Namely] those whose lives the angels take in a state of purity, saying [to them], "Peace be on you; enter you Paradise, because of [the good] which you did [in the world]."
Commentary of verses 16:30 to 16:32
Those with arrogant hearts hear discourse about God in distorted ways, unable to learn from it. But those who genuinely fear God listen with open hearts. For them, such words become a source of spiritual insight, glimpses of a higher reality.
A defining feature of Paradise is that every desire is fulfilled. It contains treasures unavailable in this world—not even to the greatest kings. In this life, human limitations and difficult circumstances mean no one truly gets all they wish for. The promise that in Paradise every longing will be met is so compelling that any sacrifice made to reach it seems small by comparison.
Hal yanzuroona illaaa an taatiyahumul malaaa'ikatu aw yaatiya amru Rabbik; kazaalika fa'alal lazeena min qablihim; wa maa zalamahumul laahu wa laakin kaanoo anfusahum yazlimoon
Do the [ungodly] wait until the angels come to them, or there comes the Command of your Lord [for their doom]? So did those who went before them. But Allah wronged them not: rather, they wronged their own souls.
Commentary of verse 16:33
This verse outlines how a caller to truth should respond to opposition. While one may naturally retaliate when harmed, the true path is patience and restraint. Rather than seeking revenge, the believer should leave matters to God and continue delivering the message calmly and constructively. Such composure reflects genuine consciousness of God, and those who trust Him completely will find that no opponent can truly harm them, no matter how powerful.
There are two types of people: those focused entirely on human power and reaction, and those focused on God. The first cannot control anger; the second can endure insult and hostility without resentment. The caller must avoid vengefulness and conspiracy-driven fear. Even if opponents threaten to destroy both message and messenger, trust in God remains essential. He sees all and will ultimately support truth over falsehood.
Fa asaabahum saiyi aatu maa 'amiloo wa haaqa bihim maa kaano bihee yastahzi'oon
But the evil results of their deeds overtook them, and that very [Wrath] at which they had scoffed hemmed them in.
Commentary of verses 16:33 to 16:34
Initially, truth about God is presented through rational argument. If someone rejects it despite clear reasoning, reality will eventually confront them—individually at death, collectively on the Day of Judgement. Refusing the truth is essentially choosing to wait until God and His angels appear directly. At that point, belief becomes unavoidable, but it brings no reward. Accepting truth beforehand, when it requires faith and sincerity, carries immense value. Delaying acknowledgement until the moment of undeniable manifestation earns no credit before God.
Wa qaalal lazeena ashrakoo law shaaa'al laahu ma 'abadnaa min doonihee min shai'in nahnu wa laaa aabaaa'unaa wa laa harramnaa min doonihee min shai'; kazaalika fa'alal lazeena min qablihim fahal 'alar Rusuli illal balaaghul mubeen
The worshippers of false gods say: "If Allah had so willed, we should not have worshipped aught but Him - neither we nor our fathers, nor should we have prescribed prohibitions other than His." So did those who went before them. But what is the mission of messengers but to preach the Clear Message?
Commentary of verse 16:35
An iron bar sinks instantly in water, yet shaped into a ship, it floats and carries cargo across oceans. This reflects a divine law making the sea useful to humanity. Similarly, God provides fresh fish as food and forms pearls in oysters for adornment. He could have designed the world differently—perhaps without seas, or with humans able to walk on water. Yet His chosen arrangement cultivates gratitude. Unable to cross the sea by foot, we feel thankful when a ship carries us. Unable to fly, we appreciate the aeroplane. These natural limitations are intentional, awakening our awareness of God's favour and inspiring a deep sense of obligation and thankfulness towards the Sustainer.
Wa laqad ba'asnaa fee kulli ummatir Rasoolan ani'budul laaha wajtanibut Taaghoota faminhum man hadal laahu wa minhum man haqqat 'alaihid dalaalah; faseeroo fil ardi fanzuroo kaifa kaana 'aaqibatul mukazzibeen
For We assuredly sent amongst every People a messenger, [with the Command], "Serve Allah, and eschew Evil": of the People were some whom Allah guided, and some on whom error became inevitably [established]. So travel through the earth, and see what was the end of those who denied [the Truth].
Commentary of verses 16:36 to 16:37
God sent prophets directly to humanity and, at other times, conveyed His message through their representatives. All taught the same core truth: worship God alone. Satan seeks to divert people from this worship, leading them towards false deities. Divine guidance is clear, but its acceptance depends on one's sincerity. A serious seeker quickly recognises the truth. Someone careless or dismissive becomes lost in trivial objections and never finds it. The message is available to all, but only those who approach it earnestly will benefit.
In tahris 'alaa hudaahum fa innal laaha laa yahdee mai yudillu wa maa lahum min naasireen
If you are anxious for their guidance, yet Allah guides not such as He leaves to stray, and there is none to help them.
Commentary of verses 16:36 to 16:37
God sent prophets directly to humanity and, at other times, conveyed His message through their representatives. All taught the same core truth: worship God alone. Satan seeks to divert people from this worship, leading them towards false deities. Divine guidance is clear, but its acceptance depends on one's sincerity. A serious seeker quickly recognises the truth. Someone careless or dismissive becomes lost in trivial objections and never finds it. The message is available to all, but only those who approach it earnestly will benefit.
Wa aqsamoo billaahi jahda aimaanihim laa yab'asul laahu mai yamoot; balaa wa'dan 'alaihi haqqanw wa laakinna aksaran naasi laa ya'lamoon
They swear their strongest oaths by Allah, that Allah will not raise up those who die: Rather, but it is a promise [binding] on Him in truth: but most among mankind perceive it not.
Commentary of verses 16:38 to 16:40
In this world, truth and falsehood are not always immediately distinguishable—this is part of the human test. Arguments can be twisted, doubts can be sown, and facts denied. In physical sciences, results may be clear-cut, yet in matters of faith and morality, ambiguity persists. This reality points to the necessity of the Day of Judgement, when all disputes will be resolved, truth separated from falsehood, and every person rewarded or held accountable according to their deeds. That Day will settle what remained uncertain here, confirming or refuting every claim made in this life.
[They must be raised up], in order that He may manifest to them the truth of that wherein they differ, and that the rejecters of Truth may realise that they had indeed [surrendered to] Falsehood.
Commentary of verses 16:38 to 16:40
In this world, truth and falsehood are not always immediately distinguishable—this is part of the human test. Arguments can be twisted, doubts can be sown, and facts denied. In physical sciences, results may be clear-cut, yet in matters of faith and morality, ambiguity persists. This reality points to the necessity of the Day of Judgement, when all disputes will be resolved, truth separated from falsehood, and every person rewarded or held accountable according to their deeds. That Day will settle what remained uncertain here, confirming or refuting every claim made in this life.
Innamaa qawlunaa lisha y'in izaa aradnaahu an naqoola lahoo kun fa yakoon
For to anything which We have willed, We but say the word, "Be", and it is.
Commentary of verses 16:38 to 16:40
In this world, truth and falsehood are not always immediately distinguishable—this is part of the human test. Arguments can be twisted, doubts can be sown, and facts denied. In physical sciences, results may be clear-cut, yet in matters of faith and morality, ambiguity persists. This reality points to the necessity of the Day of Judgement, when all disputes will be resolved, truth separated from falsehood, and every person rewarded or held accountable according to their deeds. That Day will settle what remained uncertain here, confirming or refuting every claim made in this life.
Wallazeena haajaroo fil laahi mim ba'di maa zulimoo lanubawwi' annahum fiddunyaa hasanatanw wa la ajrul Aakhirati akbar; law kaanoo ya'lamoon
To those who leave their homes in the cause of Allah, after suffering oppression, We will assuredly give a goodly home in this world; but truly the reward of the Hereafter will be greater. If they only realised [this]!
Commentary of verses 16:41 to 16:42
Most scholars link this verse to the eighty companions who fled persecution in Makkah and migrated to Abyssinia. It highlights two responses to truth: some undervalue it, unwilling to sacrifice comfort or convenience; others hold it so dear they endure hardship and restructure their entire lives around it. These two groups cannot share the same outcome. Those who prioritise truth above all will receive God's eternal rewards. Those who dismissed it will likewise be dismissed by God, gaining neither honour nor blessing in His sight.
Allazeena sabaroo wa 'alaa Rabbihim yatawak kaloon
[They are] those who persevere in patience, and put their trust on their Lord.
Commentary of verses 16:41 to 16:42
Most scholars link this verse to the eighty companions who fled persecution in Makkah and migrated to Abyssinia. It highlights two responses to truth: some undervalue it, unwilling to sacrifice comfort or convenience; others hold it so dear they endure hardship and restructure their entire lives around it. These two groups cannot share the same outcome. Those who prioritise truth above all will receive God's eternal rewards. Those who dismissed it will likewise be dismissed by God, gaining neither honour nor blessing in His sight.
Wa maaa arsalnaa min qablika illaa rijaalan nooheee ilaihim; fas'alooo ahlaz zikri in kuntum laa ta'lamoon
And before you also the messengers We sent were but men, to whom We granted inspiration: if you realise this not, ask of those who possess the Message.
Commentary of verses 16:43 to 16:44
The 'People of the Book' refers to those knowledgeable about past prophets and scriptures. The Makkans doubted Prophet Muhammad's prophethood because he was human. They were told to consult Jewish and Christian scholars: were previous prophets human or angels? The answer would confirm that all prophets were mortal men. A prophet's role is to remind people of truth through sound reasoning, but his sincerity must also be evident. If a preacher speaks of heaven and hell yet lives carelessly, his message loses credibility. Even a flawless call benefits only those willing to listen. Those who ignore it gain nothing, no matter how clearly it is delivered.
Bilbaiyinaati waz Zubur; wa anzalnaaa ilaikaz Zikra litubaiyina linnaasi maa nuzzila ilaihim wa la'allahum yatafakkaroon
[We sent them] with Clear Signs and Books of dark prophecies; and We have sent down to you [also] the Message; that you mayest explain clearly to men what is sent for them, and that they may give thought.
Commentary of verses 16:43 to 16:44
The 'People of the Book' refers to those knowledgeable about past prophets and scriptures. The Makkans doubted Prophet Muhammad's prophethood because he was human. They were told to consult Jewish and Christian scholars: were previous prophets human or angels? The answer would confirm that all prophets were mortal men. A prophet's role is to remind people of truth through sound reasoning, but his sincerity must also be evident. If a preacher speaks of heaven and hell yet lives carelessly, his message loses credibility. Even a flawless call benefits only those willing to listen. Those who ignore it gain nothing, no matter how clearly it is delivered.
Afa aminal lazeena makarus saiyi aati ai yakhsifal laahu bihimul arda aw yaaa tiyahumul 'azaabu min haisu laa yash'uroon
Do then those who devise evil [plots] feel secure that Allah will not cause the earth to swallow them up, or that the Wrath will not seize them from directions they little perceive?-
Commentary of verses 16:45 to 16:47
These verses relate to the final Makkan period when enemies plotted to kill the Prophet. Conspiring against God's messenger shows utter fearlessness of divine punishment. Yet God holds absolute power: He can cause the earth to swallow wrongdoers, strike them in places they thought safe, seize them mid-action, or take them when they least expect it. If He delays punishment, it is not due to weakness but to allow the test of this life to continue. No one should mistake His patience for powerlessness. His control is total, and His reckoning inevitable.
Aw yaakhuzahum fee taqallubihim famaa hum bi mu'jizeen
Or that He may not call them to account in the midst of their goings to and fro, without a chance of their frustrating Him?-
Commentary of verses 16:45 to 16:47
These verses relate to the final Makkan period when enemies plotted to kill the Prophet. Conspiring against God's messenger shows utter fearlessness of divine punishment. Yet God holds absolute power: He can cause the earth to swallow wrongdoers, strike them in places they thought safe, seize them mid-action, or take them when they least expect it. If He delays punishment, it is not due to weakness but to allow the test of this life to continue. No one should mistake His patience for powerlessness. His control is total, and His reckoning inevitable.
Aw yaakhuzahum 'alaa takhawwuf; fa inna Rabbakum la Ra'oofur Raheem
Or that He may not call them to account by a process of slow wastage - for your Lord is indeed full of kindness and mercy.
Commentary of verses 16:45 to 16:47
These verses relate to the final Makkan period when enemies plotted to kill the Prophet. Conspiring against God's messenger shows utter fearlessness of divine punishment. Yet God holds absolute power: He can cause the earth to swallow wrongdoers, strike them in places they thought safe, seize them mid-action, or take them when they least expect it. If He delays punishment, it is not due to weakness but to allow the test of this life to continue. No one should mistake His patience for powerlessness. His control is total, and His reckoning inevitable.
Awa lam yaraw ilaa maa khalaqal laahu min shai'iny-yatafaiya'u zilaaluhoo 'anil yameeni washshamaaa' ili sujjadal lillaahi wa hum daakhiroon
Do they not look at Allah's creation, [even] among [inanimate] things, How their [very] shadows turn round, from the right and the left, prostrating themselves to Allah, and that in the humblest manner?
Commentary of verses 16:48 to 16:50
Human beings often display arrogance, yet the world around them continuously demonstrates submission to the Creator. Even the shadows cast by objects symbolise prostration, reminding us how we ought to bow before God. Though unseen, angels manage the universe with flawless precision. Their absolute obedience ensures that the cosmos functions with perfect order. Despite their immense power, they never defy their Lord. This harmony could not exist without total submission. Surrounded by such examples, humanity has no rational choice but to surrender fully to God, worship Him alone, and live in complete obedience to His command.
Wa lillaahi yasjudu maa fis samaawaati wa maa fil ardi min daaabbatinw walma laaa'ikatu wa hum laa yastakbiroon
And to Allah does obeisance all that is in the heavens and on earth, whether moving [living] creatures or the angels: for none are arrogant [before their Lord].
Commentary of verses 16:48 to 16:50
Human beings often display arrogance, yet the world around them continuously demonstrates submission to the Creator. Even the shadows cast by objects symbolise prostration, reminding us how we ought to bow before God. Though unseen, angels manage the universe with flawless precision. Their absolute obedience ensures that the cosmos functions with perfect order. Despite their immense power, they never defy their Lord. This harmony could not exist without total submission. Surrounded by such examples, humanity has no rational choice but to surrender fully to God, worship Him alone, and live in complete obedience to His command.
yakhaafoona Rabbahum min fawqihim wa yaf'aloona maa yu'maroon
They all revere their Lord, high above them, and they do all that they are commanded.
Commentary of verses 16:48 to 16:50
Human beings often display arrogance, yet the world around them continuously demonstrates submission to the Creator. Even the shadows cast by objects symbolise prostration, reminding us how we ought to bow before God. Though unseen, angels manage the universe with flawless precision. Their absolute obedience ensures that the cosmos functions with perfect order. Despite their immense power, they never defy their Lord. This harmony could not exist without total submission. Surrounded by such examples, humanity has no rational choice but to surrender fully to God, worship Him alone, and live in complete obedience to His command.
Wa qaalal laahu laa tatta khizooo ilaahainis naini innamaa Huwa Ilaahunw Waahid; fa iyyaaya farhaboon
Allah has said: "Take not [for worship] two gods: for He is just One Allah: then fear Me [and Me alone]."
Commentary of verses 16:51 to 16:52
God warns through His messengers that worship belongs to Him alone. The universe has only one Creator and Master, and our existence depends entirely on Him. When a person truly grasps this reality, a natural sense of reverence and accountability awakens in the heart—this is taqwa, or God-consciousness. Everything in heaven and earth follows divine law without deviation. In such a world, turning to anyone else in prayer or hope is utterly irrational. The very order of creation rejects the idea of associating partners with God, making shirk not only spiritually harmful but logically absurd.
Wa lahoo maa fis samaawaati wal ardi wa lahud deenu waasibaa; afaghairal laahi tattaqoon
To Him belongs whatever is in the heavens and on earth, and to Him is duty due always: then will you fear other than Allah?
Commentary of verses 16:51 to 16:52
God warns through His messengers that worship belongs to Him alone. The universe has only one Creator and Master, and our existence depends entirely on Him. When a person truly grasps this reality, a natural sense of reverence and accountability awakens in the heart—this is taqwa, or God-consciousness. Everything in heaven and earth follows divine law without deviation. In such a world, turning to anyone else in prayer or hope is utterly irrational. The very order of creation rejects the idea of associating partners with God, making shirk not only spiritually harmful but logically absurd.
Wa maa bikum minni'matin faminal laahi summa izaa massakumud durru fa ilaihi taj'aroon
And you have no good thing but is from Allah: and moreover, when you are touched by distress, to Him you cry with groans;
Commentary of verses 16:53 to 16:56
Throughout history, people instinctively turn to God in moments of desperation—even those who deny Him. This reveals that belief in the Creator is embedded in human nature. Yet when relief arrives, many quickly forget God and credit imaginary deities instead. This forgetfulness is encouraged by rituals introduced by Satan to reinforce false worship. One such practice is dedicating portions of wealth or produce to invented gods. Such acts are a grave injustice in God's world, for they misdirect gratitude away from the One who alone grants every blessing. These ceremonies distort reality and dishonour the true Source of all benefit.
Yet, when He removes the distress from you, behold! some of you turn to other gods to join with their Lord-
Commentary of verses 16:53 to 16:56
Throughout history, people instinctively turn to God in moments of desperation—even those who deny Him. This reveals that belief in the Creator is embedded in human nature. Yet when relief arrives, many quickly forget God and credit imaginary deities instead. This forgetfulness is encouraged by rituals introduced by Satan to reinforce false worship. One such practice is dedicating portions of wealth or produce to invented gods. Such acts are a grave injustice in God's world, for they misdirect gratitude away from the One who alone grants every blessing. These ceremonies distort reality and dishonour the true Source of all benefit.
[As if] to show their ingratitude for the favours we have bestowed on them! then enjoy [your brief day]: but soon will you know [your folly]!
Commentary of verses 16:53 to 16:56
Throughout history, people instinctively turn to God in moments of desperation—even those who deny Him. This reveals that belief in the Creator is embedded in human nature. Yet when relief arrives, many quickly forget God and credit imaginary deities instead. This forgetfulness is encouraged by rituals introduced by Satan to reinforce false worship. One such practice is dedicating portions of wealth or produce to invented gods. Such acts are a grave injustice in God's world, for they misdirect gratitude away from the One who alone grants every blessing. These ceremonies distort reality and dishonour the true Source of all benefit.
And they [even] assign, to things they do not know, a portion out of that which We have bestowed for their provision! By Allah, you shall certainly be called to account for your false inventions.
Commentary of verses 16:53 to 16:56
Throughout history, people instinctively turn to God in moments of desperation—even those who deny Him. This reveals that belief in the Creator is embedded in human nature. Yet when relief arrives, many quickly forget God and credit imaginary deities instead. This forgetfulness is encouraged by rituals introduced by Satan to reinforce false worship. One such practice is dedicating portions of wealth or produce to invented gods. Such acts are a grave injustice in God's world, for they misdirect gratitude away from the One who alone grants every blessing. These ceremonies distort reality and dishonour the true Source of all benefit.
Wa yaj'aloona lillaahil banaati Subhaanahoo wa lahum maa yashtahoon
And they assign daughters for Allah! - Glory be to Him! - and for themselves (sons, the issue) they desire!
Commentary of verses 16:57 to 16:60
People desire children to offset their limitations and secure their legacy. But God is beyond all need. The majesty and power evident in the universe demonstrate that He lacks nothing and requires no offspring. If He had any deficiency, He would not be God. His perfection is complete and absolute. The very concept of God having sons or daughters is incompatible with His nature. Only those who are weak or incomplete seek such support. God, by His essence, is utterly free from all imperfection, and this truth is reflected throughout creation.
Wa izaa bushshira ahaduhum bil unsaa zalla wajhuhoo muswaddanw wa huwa kazeem
When news is brought to one of them, of [the birth of] a female [child], his face darkens, and he is filled with inward grief!
Commentary of verse 16:58
Some people justify their wrongdoing by claiming that everything happens according to God's will. They argue that if their actions displeased Him, He would have stopped them. This reasoning reflects a lack of sincerity regarding truth. It confuses divine permission with divine approval. God has granted human beings free will as part of His creation plan—we are being tested. This freedom does not mean God endorses every choice we make. If people were serious about understanding right and wrong, they would recognise that liberty is not the same as licence, and that accountability follows from freedom.
yatawaaraa minal qawmimin sooo'i maa bushshira bih; a-yumsikuhoo 'alaa hoonin am yadussuhoo fit turaab; alaa saaa'a maa yahkumoon
With shame does he hide himself from his people, because of the bad news he has had! Shall he retain it on [sufferance and] contempt, or bury it in the dust? Ah! what an evil [choice] they decide on?
Commentary of verses 16:57 to 16:60
People desire children to offset their limitations and secure their legacy. But God is beyond all need. The majesty and power evident in the universe demonstrate that He lacks nothing and requires no offspring. If He had any deficiency, He would not be God. His perfection is complete and absolute. The very concept of God having sons or daughters is incompatible with His nature. Only those who are weak or incomplete seek such support. God, by His essence, is utterly free from all imperfection, and this truth is reflected throughout creation.
Lillazeena laa yu'minoona bil Aakhirati masalus saw'i wa lillaahil masalul a'laa; wa Huwal 'Azeezul Hakeem
To those who believe not in the Hereafter, applies the example of evil: to Allah applies the highest example: for He is the Exalted in Power, full of Wisdom.
Commentary of verses 16:57 to 16:60
People desire children to offset their limitations and secure their legacy. But God is beyond all need. The majesty and power evident in the universe demonstrate that He lacks nothing and requires no offspring. If He had any deficiency, He would not be God. His perfection is complete and absolute. The very concept of God having sons or daughters is incompatible with His nature. Only those who are weak or incomplete seek such support. God, by His essence, is utterly free from all imperfection, and this truth is reflected throughout creation.
Wa law yu'aakhizul laahun naasa bizulminhim maa taraka 'alaihaa min daaabbatinw wa laakiny yu'akhkhiruhum ilaaa ajalim musamman fa izaa jaaa'a ajaluhum laa yastaakhiroona saa'atanw wa laa yastaqdimoon
If Allah were to punish men for their wrong-doing, He would not leave, on the [earth], a single living creature: but He gives them respite for a stated Term: When their Term expires, they would not be able to delay [the punishment] for a single hour, just as they would not be able to anticipate it [for a single hour].
Commentary of verses 16:61 to 16:62
A person who truly embraces faith lives in constant gratitude and awareness of God, finding peace and happiness in this world, which will be fully realised in the hereafter. This life is not for reward but for testing—obstacles arise to distinguish the sincere from the insincere. These trials come through everyday challenges: temptation, family pressures, worldly interests, and social demands.
Success lies in patience and prayer, holding fast to truth despite setbacks. Those who remain steadfast, even when no worldly benefit appears, will emerge victorious. God's eternal blessings are reserved for those who sacrifice this life for the next. Preachers of truth face the greatest trials—hostility, economic hardship, and persecution—because sincere guidance exposes hypocrisy and threatens established interests. Yet those who lose everything for God's sake are the true winners, inheriting everlasting life in a paradise prepared for those who do not seek paradise in this fleeting world.
Wa yaj'aloona lillaahi maa yakrahoona wa tasifu alsinatuhumul kaziba anna lahumul husnaa laa jarama anna lahumun Naara wa annahum mufratoon
They attribute to Allah what they hate [for themselves], and their tongues assert the falsehood that all good things are for themselves: without doubt for them is the Fire, and they will be the first to be hastened on into it!
Commentary of verses 16:61 to 16:62
A person who truly embraces faith lives in constant gratitude and awareness of God, finding peace and happiness in this world, which will be fully realised in the hereafter. This life is not for reward but for testing—obstacles arise to distinguish the sincere from the insincere. These trials come through everyday challenges: temptation, family pressures, worldly interests, and social demands.
Success lies in patience and prayer, holding fast to truth despite setbacks. Those who remain steadfast, even when no worldly benefit appears, will emerge victorious. God's eternal blessings are reserved for those who sacrifice this life for the next. Preachers of truth face the greatest trials—hostility, economic hardship, and persecution—because sincere guidance exposes hypocrisy and threatens established interests. Yet those who lose everything for God's sake are the true winners, inheriting everlasting life in a paradise prepared for those who do not seek paradise in this fleeting world.
Tallaahi laqad arsalnaaa ilaaa umamim min qablika fazayyana lahumush Shaitaanu a'maalahum fahuwa waliyyuhumul yawma wa lahum 'azaabun aleem
By Allah, We [also] sent [Our messengers] to Peoples before you; but Satan made, [to the wicked], their own acts seem alluring: He is also their patron today, but they shall have a most painful punishment.
Commentary of verses 16:63 to 16:64
When a messenger calls people to truth, many resist because it conflicts with inherited traditions and vested interests. Satan then supplies justifications to make rejection seem reasonable. Accepting the prophet's message means choosing God as one's guide; rejecting it means befriending Satan. God sent the final Prophet to provide clear guidance amid the confusion of competing religions. Even today, seekers of truth find contradictions across traditions, making it hard to discern the right path. The religion brought by the last Prophet is a divine mercy because it has been preserved in its original form. Its historical authenticity is unmatched. Therefore, it can be trusted as the religion God truly intends for humanity.
Wa maaa anzalnaa 'alaikal Kitaaba illaa litubaiyina lahumul lazikh talafoo feehi wa hudanw wa rahmatal liqawminy yu'minoon
And We sent down the Book to you for the express purpose, that you should make clear to them those things in which they differ, and that it should be a guide and a mercy to those who believe.
Commentary of verses 16:63 to 16:64
When a messenger calls people to truth, many resist because it conflicts with inherited traditions and vested interests. Satan then supplies justifications to make rejection seem reasonable. Accepting the prophet's message means choosing God as one's guide; rejecting it means befriending Satan. God sent the final Prophet to provide clear guidance amid the confusion of competing religions. Even today, seekers of truth find contradictions across traditions, making it hard to discern the right path. The religion brought by the last Prophet is a divine mercy because it has been preserved in its original form. Its historical authenticity is unmatched. Therefore, it can be trusted as the religion God truly intends for humanity.
Wallaahu anzala minas samaaa'i maaa'an fa ahyaa bihil arda ba'da mawtihaa; inna fee zaalika la aayatal liqaw miny yasma'oon
And Allah sends down rain from the skies, and gives therewith life to the earth after its death: indeed in this is a Sign for those who listen.
Commentary of verses 16:65 to 16:66
Prophet Abraham, following God's command, left his wife Hajar and infant son Ishmael in the barren land of Makkah. With no water or shelter, Hajar desperately searched for relief, running seven times between the hills of Safa and Marwah. Upon returning, she found the spring of Zamzam flowing miraculously from the ground. This event symbolises how God provides for His servants who persist in His service, even when faced with utter desolation. During pilgrimage, Muslims retrace Hajar's steps, commemorating the significance of striving in God's path.
Despite the clear signs in the Prophet Muhammad's life and message, Jewish leaders denied him, fearing the loss of their religious authority and worldly status. They concealed the truth to preserve their influence, forgetting that God's servants must prioritise truth over personal interest. God's mercy is always available to those who repent and proclaim the truth, but those who persist in disbelief until death will be deprived of His forgiveness.
Wa inna lakum fil an'aami la'ibrah; nusqeekum mimmmaa fee butoonihee mim baini farsinw wa damil labanann khaalisan saaa'ighallish shaaribeen
And indeed in cattle [too] will you find an instructive sign. From what is within their bodies between excretions and blood, We produce, for your drink, milk, pure and agreeable to those who drink it.
Commentary of verses 16:65 to 16:66
Prophet Abraham, following God's command, left his wife Hajar and infant son Ishmael in the barren land of Makkah. With no water or shelter, Hajar desperately searched for relief, running seven times between the hills of Safa and Marwah. Upon returning, she found the spring of Zamzam flowing miraculously from the ground. This event symbolises how God provides for His servants who persist in His service, even when faced with utter desolation. During pilgrimage, Muslims retrace Hajar's steps, commemorating the significance of striving in God's path.
Despite the clear signs in the Prophet Muhammad's life and message, Jewish leaders denied him, fearing the loss of their religious authority and worldly status. They concealed the truth to preserve their influence, forgetting that God's servants must prioritise truth over personal interest. God's mercy is always available to those who repent and proclaim the truth, but those who persist in disbelief until death will be deprived of His forgiveness.
Wa min samaraatin nakheeli wal a'nnaabi tattakhizoona minhu sakaranw wa rizqann hasanaa; inna fee zaalika la Aayatal liqawminy ya'qiloon
And from the fruit of the date-palm and the vine, you get out wholesome drink and food: behold, in this also is a sign for those who are wise.
Commentary of verses 16:67 to 16:71
Humanity has only one God, the sole focus of devotion. Our existence and the blessings we receive from the world are expressions of His boundless grace. In return, we should live as His devoted servants—living, dying, and placing all hope in His eternal favour. We owe everything to our Creator. When we truly recognise this, our Lord becomes everything to us, as a mother is everything to her child.
Wa awhaa Rabbuka ilannnabli anit takhizee minal jabaali buyootanw wa minash shajari wa mimmaa ya'rishoon
And your Lord taught the Bee to build its cells in hills, on trees, and in (men's) habitations;
Commentary of verses 16:68 to 16:69
The honeybee is among God's most remarkable creations. It builds hives following precise mathematical patterns, collects nectar, and produces honey—a nutritious food and natural remedy—all without conscious knowledge or training. This miraculous process, more intricate than any human factory, reveals the work of a guiding Creator. Observing bees offers a glimpse of God's wisdom in action. There is also a spiritual lesson: just as bees gather nectar to produce honey, believers should gather wisdom from the universe through reflection and observation. This spiritual nourishment becomes both food for the soul and a cure for moral ailments, transforming perception into deep realisation of the Creator.
Then to eat of all the produce [of the earth], and find with skill the spacious paths of its Lord: there issues from within their bodies a drink of varying colours, wherein is healing for men: indeed in this is a Sign for those who give thought.
Commentary of verses 16:68 to 16:69
The honeybee is among God's most remarkable creations. It builds hives following precise mathematical patterns, collects nectar, and produces honey—a nutritious food and natural remedy—all without conscious knowledge or training. This miraculous process, more intricate than any human factory, reveals the work of a guiding Creator. Observing bees offers a glimpse of God's wisdom in action. There is also a spiritual lesson: just as bees gather nectar to produce honey, believers should gather wisdom from the universe through reflection and observation. This spiritual nourishment becomes both food for the soul and a cure for moral ailments, transforming perception into deep realisation of the Creator.
It is Allah who creates you and takes your souls at death; and of you there are some who are sent back to a feeble age, so that they know nothing after having known [much]: for Allah is Knowing, All-Powerful.
Commentary of verses 16:67 to 16:71
Humanity has only one God, the sole focus of devotion. Our existence and the blessings we receive from the world are expressions of His boundless grace. In return, we should live as His devoted servants—living, dying, and placing all hope in His eternal favour. We owe everything to our Creator. When we truly recognise this, our Lord becomes everything to us, as a mother is everything to her child.
Allah has bestowed His gifts of provision more freely on some of you than on others: those more favoured are not going to throw back their gifts to those whom their right hands possess, so as to be equal in that respect. Will they then deny the favours of Allah?
Commentary of verses 16:67 to 16:71
Humanity has only one God, the sole focus of devotion. Our existence and the blessings we receive from the world are expressions of His boundless grace. In return, we should live as His devoted servants—living, dying, and placing all hope in His eternal favour. We owe everything to our Creator. When we truly recognise this, our Lord becomes everything to us, as a mother is everything to her child.
Wallaahu ja'ala lakum min anfusikum azwaajanw wa ja'ala lakum min azwaajikum baneena wa hafadatanw wa razaqakum minat yaiyibaat; afabil baatili yu'minoona wa bini'matil laahi hum yakkfuroon
And Allah has made for you mates [and companions] of your own nature, and made for you, out of them, sons and daughters and grandchildren, and provided for you provision of the best: will they then believe in vain things, and be ungrateful for Allah's favours?-
Commentary of verses 16:72 to 16:74
Human beings have countless needs, all perfectly met by God's creation. Yet throughout history, people have wrongly attributed these blessings to others—polytheists to idols and intermediaries, atheists to blind natural forces. This system of provision was designed to inspire gratitude, but human imagination has twisted it into disbelief. Much of this error stems from false analogies. Because humans have offspring, some assume God does too. Because earthly rulers have favourites, some imagine God requires intermediaries. Such comparisons arise from ignorance, for the Creator is fundamentally unlike His creation. Analogies are only useful when both sides are properly understood. Since humanity cannot fully comprehend God's essence, drawing parallels between Him and creation leads only to confusion and falsehood.
Wa ya'budoona min doonil laahi maa laa yamliku lahum rizqam minas samaawaati wal ardi shai'anw wa laa yastatee'oon
And worship others than Allah, such as have no power of providing them, for provision, with anything in heavens or earth, and cannot possibly have such power?
Commentary of verses 16:72 to 16:74
Human beings have countless needs, all perfectly met by God's creation. Yet throughout history, people have wrongly attributed these blessings to others—polytheists to idols and intermediaries, atheists to blind natural forces. This system of provision was designed to inspire gratitude, but human imagination has twisted it into disbelief. Much of this error stems from false analogies. Because humans have offspring, some assume God does too. Because earthly rulers have favourites, some imagine God requires intermediaries. Such comparisons arise from ignorance, for the Creator is fundamentally unlike His creation. Analogies are only useful when both sides are properly understood. Since humanity cannot fully comprehend God's essence, drawing parallels between Him and creation leads only to confusion and falsehood.
Invent not examples for Allah: for Allah knows, and you know not.
Commentary of verses 16:72 to 16:74
Human beings have countless needs, all perfectly met by God's creation. Yet throughout history, people have wrongly attributed these blessings to others—polytheists to idols and intermediaries, atheists to blind natural forces. This system of provision was designed to inspire gratitude, but human imagination has twisted it into disbelief. Much of this error stems from false analogies. Because humans have offspring, some assume God does too. Because earthly rulers have favourites, some imagine God requires intermediaries. Such comparisons arise from ignorance, for the Creator is fundamentally unlike His creation. Analogies are only useful when both sides are properly understood. Since humanity cannot fully comprehend God's essence, drawing parallels between Him and creation leads only to confusion and falsehood.
Darabal laahu masalan 'abdam mammlookal laa yaqdiru 'alaa shai'inw wa marrazaqnaahu mminnaa rizqan hasanan fahuwa yunfiqu minhu sirranw wa jahra; hal yasta-woon; alhamdu lillaah; bal aksaruhum laa ya'lamoon
Allah sets forth the Parable (of two men: one) a slave under the dominion of another; He has no power of any sort; and [the other] a man on whom We have bestowed goodly favours from Ourselves, and he spends thereof [freely], privately and publicly: are the two equal? (By no means;) praise be to Allah. But most of them understand not.
Commentary of verses 16:75 to 16:78
Polytheism means worshipping something other than God to fulfil the human need for devotion. The urge to worship is inherent in human nature—no one can live without it. When people go astray, they do not abandon worship; rather, they replace the true God with false ones. Islamic law forbids anything that diverts this natural devotion away from God.
Polytheists would dedicate animals to their deities, treating them as sacred and not using them for food or service. This grants divinity to created things, weakening the exclusive reverence owed to God alone. Satan encourages such practices to dilute humanity's attachment to the Almighty, redirecting feelings of awe and devotion toward unworthy objects.
Wa darabal laahu masalar rajulaini ahaduhumaaa abkamu laa yaqdiru 'alaa shai'inw wa huwa kallun 'alaa mawlaahu ainamaa yuwajjihhu laa yaati bikhairin hal yastawee huwa wa many-yaamuru bil'adli wa huwa 'alaa Siraatim MMustaqeem
Allah sets forth [another] Parable of two men: one of them dumb, with no power of any sort; a wearisome burden is he to his master; whichever way be directs him, he brings no good: is such a man equal with one who commands Justice, and is on a Straight Way?
Commentary of verses 16:75 to 16:78
Polytheism means worshipping something other than God to fulfil the human need for devotion. The urge to worship is inherent in human nature—no one can live without it. When people go astray, they do not abandon worship; rather, they replace the true God with false ones. Islamic law forbids anything that diverts this natural devotion away from God.
Polytheists would dedicate animals to their deities, treating them as sacred and not using them for food or service. This grants divinity to created things, weakening the exclusive reverence owed to God alone. Satan encourages such practices to dilute humanity's attachment to the Almighty, redirecting feelings of awe and devotion toward unworthy objects.
Wa lillaahi ghaibus samaawaati wal ard; wa maaa amrus Saa'ati illaa kalamhil basari aw huwa aqrab; innal laaha 'alaaa kulli shai'in Qadeer
To Allah belongs the Mystery of the heavens and the earth. And the Decision of the Hour [of Judgement] is as the twingkling of an eye, or even quicker: for Allah is over all things competent.
Commentary of verses 16:75 to 16:78
Polytheism means worshipping something other than God to fulfil the human need for devotion. The urge to worship is inherent in human nature—no one can live without it. When people go astray, they do not abandon worship; rather, they replace the true God with false ones. Islamic law forbids anything that diverts this natural devotion away from God.
Polytheists would dedicate animals to their deities, treating them as sacred and not using them for food or service. This grants divinity to created things, weakening the exclusive reverence owed to God alone. Satan encourages such practices to dilute humanity's attachment to the Almighty, redirecting feelings of awe and devotion toward unworthy objects.
It is He Who brought you forth from the wombs of your mothers when you knew nothing; and He gave you hearing and sight and intelligence and affections: that you may give thanks [to Allah].
Commentary of verses 16:75 to 16:78
Polytheism means worshipping something other than God to fulfil the human need for devotion. The urge to worship is inherent in human nature—no one can live without it. When people go astray, they do not abandon worship; rather, they replace the true God with false ones. Islamic law forbids anything that diverts this natural devotion away from God.
Polytheists would dedicate animals to their deities, treating them as sacred and not using them for food or service. This grants divinity to created things, weakening the exclusive reverence owed to God alone. Satan encourages such practices to dilute humanity's attachment to the Almighty, redirecting feelings of awe and devotion toward unworthy objects.
Alam yaraw ilat tairi musakhkharaatin fee jawwis samaaa'i maa yumsikuhunna illal laah; inna fee zaalika la Aayaatil liqawminy yu'minoon
Do they not look at the birds, held poised in the midst of [the air and] the sky? Nothing holds them up but [the power of] Allah. Indeed in this are signs for those who believe.
Commentary of verses 16:79 to 16:80
Birds soaring through the sky offer a striking example of divine design. Their form, perfectly suited to flight, depends not only on their structure but on the atmosphere itself—held in place by gravity. Without this careful balance, flight would be impossible, just as ships require water to sail. Reflecting on such wonders reveals the hand of the Creator in every detail of existence.
Consider the simple act of building a house. Every material needed—timber, stone, fabric—has been provided. The earth's gravitational pull ensures stability, even as the planet spins at tremendous speed. Animal hides become shelter; cotton and flax become clothing. These provisions are not random. They invite gratitude and recognition of the One who sustains all life. In every blessing, there is a call to humility before the Majesty and Power of Allah.
Wallaahu ja'ala lakum min juloodil an'aami buyootan tastakhif foonahaa yawma za'nikum wa yawma iqaamatikum wa min aswaafihaa wa awbaarihaa wa ash'aarihaaa asaasanw wa mataa'an ilaa been
It is Allah Who made your habitations homes of rest and quiet for you; and made for you, out of the skins of animals, [tents for] dwellings, which you find so light [and handy] when you travel and when you stop [in your travels];
and out of their wool, and their soft fibres [between wool and hair], and their hair, rich stuff and articles of convenience [to serve you] for a time.
Commentary of verses 16:79 to 16:80
Birds soaring through the sky offer a striking example of divine design. Their form, perfectly suited to flight, depends not only on their structure but on the atmosphere itself—held in place by gravity. Without this careful balance, flight would be impossible, just as ships require water to sail. Reflecting on such wonders reveals the hand of the Creator in every detail of existence.
Consider the simple act of building a house. Every material needed—timber, stone, fabric—has been provided. The earth's gravitational pull ensures stability, even as the planet spins at tremendous speed. Animal hides become shelter; cotton and flax become clothing. These provisions are not random. They invite gratitude and recognition of the One who sustains all life. In every blessing, there is a call to humility before the Majesty and Power of Allah.
Wallaahu ja'ala lakum mimmaa khalaqa zilaalanw wa ja'ala lakum minal jibaali aknaananw wa ja'ala lakum saraabeela taqeekumul harra wa saraabeela taqeekum baasakum; kazaalika yutimmu ni'matahoo alaikum la'allakum tuslimoon
It is Allah Who made out of the things He created, some things to give you shade; of the hills He made some for your shelter; He made you garments to protect you from heat, and coats of mail to protect you from your [mutual] violence. Thus does He complete His favours on you, that you may bow to His Will [in Islam].
Commentary of verse 16:81
When something other than God is mistakenly treated as divine, further errors follow. An animal may be believed to possess supernatural powers—qualities belonging only to God. It becomes seen as a means of drawing close to Him or a source of blessings. Over time, these superstitions become deeply rooted, upheld passionately as sacred traditions passed down from ancestors. People grow resistant to reason, unable to question or analyse these beliefs. Eventually, they become deaf and blind to any argument, acting as though they lack eyes to see, ears to hear, or minds to reflect.
Fa in tawallaw fa innamaa 'alaikal balaaghul mubeen
But if they turn away, your duty is only to preach the clear Message.
Commentary of verses 16:82 to 16:83
When observing the natural world, people—whether ordinary or learned—sometimes experience moments of clarity. In the beauty and complexity of creation, they glimpse the presence of the Creator. For a brief time, the reality of Allah becomes undeniable. Yet accepting this truth demands change. It calls for submission, humility, and a reordering of priorities. Rather than embrace such demands, many turn away. They acknowledge God in passing, but refuse to surrender their independence. After briefly finding Him, they choose to leave Him behind.
Ya'rifoona ni'matal laahi summa yunkiroonahaa wa aksaruhumul kaafiroon
They recognise the favours of Allah; then they deny them; and most of them are [creatures] ungrateful.
Commentary of verses 16:82 to 16:83
When observing the natural world, people—whether ordinary or learned—sometimes experience moments of clarity. In the beauty and complexity of creation, they glimpse the presence of the Creator. For a brief time, the reality of Allah becomes undeniable. Yet accepting this truth demands change. It calls for submission, humility, and a reordering of priorities. Rather than embrace such demands, many turn away. They acknowledge God in passing, but refuse to surrender their independence. After briefly finding Him, they choose to leave Him behind.
Wa yawma nab'asu min kulli ummatin shaheedan summa laa yu'zanu lillazeena kafaroo wa laa hum yusta'taboon
One Day We shall raise from all Peoples a Witness: then will no excuse be accepted from Disbelievers, nor will they receive any favours.
Commentary of verses 16:84 to 16:85
The arrival of prophets and their followers may seem insignificant in worldly terms. History has often overlooked them—except for the final Prophet Muhammad (pbuh). Yet their mission carries immense weight when viewed in the light of the Hereafter. On the Day of Judgement, these very messengers will stand as witnesses before Allah. Their testimony will determine the eternal fate of nations. Those who accepted the truth and submitted will be granted Paradise; those who rejected it will face Hell. When God's envoys deliver His message to a people, and that people refuse to listen, they forfeit any excuse. They cannot claim ignorance of accountability or the realities to come.
Wa izaa ra al lazeena zalamul 'azaaba falaa yukhaf fafu 'anhum wa laa hum yunzaroon
When the wrongdoers [actually] see the punishment, then will it in no way be mitigated, nor will they then receive respite.
Commentary of verses 16:84 to 16:85
The arrival of prophets and their followers may seem insignificant in worldly terms. History has often overlooked them—except for the final Prophet Muhammad (pbuh). Yet their mission carries immense weight when viewed in the light of the Hereafter. On the Day of Judgement, these very messengers will stand as witnesses before Allah. Their testimony will determine the eternal fate of nations. Those who accepted the truth and submitted will be granted Paradise; those who rejected it will face Hell. When God's envoys deliver His message to a people, and that people refuse to listen, they forfeit any excuse. They cannot claim ignorance of accountability or the realities to come.
Wa izaa ra al lazeena ashrakoo shurakaaa'ahum qaaloo Rabbana haaa'ulaaa'i shurakaaa'unal lazeena kunnaa nad'oo min doonika fa alqaw ilaihimul qawla innakum lakaaziboon
When those who gave partners to Allah will see their "partners", they will say: "Our Lord! these are our 'partners,' those whom we used to invoke besides You." But they will throw back their word at them [and say]: "Indeed you are liars!"
Commentary of verses 16:86 to 16:88
On the Day of Judgement, all power will be seen to belong to Allah alone. Those who worshipped false gods will try to shift blame, claiming they were misled. But the objects of their worship will deny this, declaring that it was arrogance—not deception—that led them astray. People invented idols to justify their refusal to obey God. Some reject the truth themselves; others actively prevent others from accepting it. The first is misguided; the second deliberately misleads. Those who spread falsehood will face double the punishment of those who simply refused to believe.
Wa alqaw ilal laahi yawma'izinis salama wa dalla 'anhum maa kaanoo yaftaroon
That Day shall they [openly] show [their] submission to Allah; and all their inventions shall leave them in the lurch.
Commentary of verse 16:87
If Allah punished every transgression immediately, no one would remain on earth. Instead, He grants every individual and community a fixed period of respite. During this time, people have the opportunity to heed their conscience, respond to warning, and reform. If they do, their past wrongs are forgiven—as though they have begun anew. But this grace has limits. Once the appointed time expires, accountability becomes inevitable. No further opportunity for repentance will be given. This is both a mercy and a warning: time is finite, and reform must not be delayed.
Those who reject Allah and hinder [men] from the Path of Allah - for them will We add Punishment to Punishment; for that they used to spread corruption.
Commentary of verse 16:88
Much of human error stems from underestimating the greatness of Allah. When people think too little of God, they lose their sense of awe and accountability. They imagine that trivial acts will earn His favour, or that minor rituals will secure Paradise. They believe things that would not satisfy even an ordinary person will somehow please the Lord of the worlds. This is not piety—it is presumption mixed with arrogance. Such attitudes cannot be forgiven. True submission begins with recognising the infinite majesty of Allah and responding accordingly.
Wa yawma nab'asu fee kulli ummmatin shaheedan 'alaihim min anfusihim wa ji'naa bika shaheedan 'alaa haaa'ulaaa'; wa nazzalnaa 'alaikal Kitaaba tibyaanal likulli shai'inw wa hudanw wa rahmatanw wa bushraa lilmuslimeen
One day We shall raise from all Peoples a witness against them, from amongst themselves: and We shall bring you as a witness against these [your people]: and We have sent down to you the Book explaining all things, a Guide, a Mercy, and Glad Tidings to Muslims.
Commentary of verse 16:89
Islam establishes the principle of equal retaliation (qisas)—an eye for an eye, a life for a life. The purpose is not revenge but the protection of society. The fear of losing one's own life discourages taking another's, thereby safeguarding all members of the community. It also calms the grief and anger of the victim's family, preventing further harm.
However, Islam allows for alternatives to execution. The family of the deceased may choose to accept compensation (blood-money) or grant forgiveness. These options promote mercy and brotherly feeling within society, preventing cycles of hostility. Blood-money also provides the bereaved family with financial support, acknowledging their loss while encouraging reconciliation over revenge.
Innal laaha yaamaru bil 'adli wal ihsaani wa eetaaa'i zil qurbaa wa yanhaa 'anil fahshaaa'i wal munkari walbagh-i' ya'izukum la'allakum tazakkkaroon
Allah commands justice, the doing of good, and liberality to kith and kin, and He forbids all shameful deeds, and injustice and rebellion: He instructs you, that you may receive reminder.
Commentary of verse 16:90
In darkness, black and white cannot be distinguished, but when light appears, each is seen clearly. Likewise, God's revelation acts as a beacon, illuminating guidance from error and good from evil. Yet some people refuse to submit to the truth, wishing instead for truth to serve their desires. When God's light exposes their faults, jealousy and pride take hold. Deep prejudices cloud their senses—they have eyes but do not see, ears but do not hear, tongues but do not speak. They cannot hear the call of truth, nor respond to it, nor recognise any sign from God. Rather than reflect upon the truth, they dismiss it, ignore it, or refuse to listen altogether.
Wa awfoo bi Ahdil laahi izaa 'aahattum wa laa tanqudul aimaana ba'da tawkeedihaa wa qad ja'altumul laaha 'alaikum kafeelaa; innal laaha ya'lamu maa taf'aloon
Fulfil the Covenant of Allah when you have entered into it, and break not your oaths after you have confirmed them; indeed you have made Allah your surety; for Allah knows all that you do.
Commentary of verse 16:91
The cycle of rain and growth carries profound lessons. Water evaporates, forms clouds, falls as rain, and brings life to barren earth. This seamless coordination reveals the unity of the Creator. If multiple gods ruled the universe, such harmony would be impossible. The order we witness points unmistakably to One God. Moreover, the power that revives dead land can also revive dead hearts. Just as rain nourishes the earth, divine revelation nourishes the soul. For those seeking spiritual renewal, the Quran is that rain—bringing life, colour, and meaning to what was once dry and lifeless.
Wa laa takoonoo kallatee naqadat ghazlahaa mim ba'di quwwatin ankaasaa; tattakhizoona aimaanakum dakhlalam bainakum an takoona ummatun hiya arbaa min ummah; innnamaa yablookumul laahu bih; wa la yubaiyinanna lakum yawmal Qiyaamati maa kuntum fee takhtalifoon
And be not like a woman who breaks into untwisted strands the yarn which she has spun, after it has become strong. Nor take your oaths to practise deception between yourselves, lest one party should be more numerous than another: for Allah will test you by this;
and on the Day of Judgement He will certainly make clear to you [the truth of] that wherein you disagree.
Commentary of verse 16:92
Livestock digest grass and produce dung and blood, yet from this process comes milk—a pure, nourishing gift for humanity. Similarly, trees absorb mud and water, transforming them into sweet, wholesome fruit. These everyday miracles are divine signs meant to awaken awareness of God's power and care.
They invite us to reflect deeply: if Allah brings forth milk from what is not milk, and fruit from soil and water, then He can surely bring good from our hardships and transform our struggles into blessings. Such contemplation should stir gratitude and hope, prompting us to call upon Him with trust, asking that He turn our difficulties into ease and our ordinary lives into something purposeful and meaningful.
Wa law shaaa'al laahu laja'alakum ummmatanw waahidatanw wa laakiny yudillu many-yashaaa'u wa yahdee many-yashaaa'; wa latus'alunna 'ammaa kuntum ta'maloon
If Allah so willed, He could make you all one people: But He leaves straying whom He pleases, and He guides whom He pleases: but you shall certainly be called to account for all your actions.
Commentary of verse 16:93
This verse reminds us that the gifts Allah provides can be used for good or ill. Dates and grapes, in their natural state, are wholesome sources of nourishment, strengthening both body and mind. However, when humans process them into intoxicants, they become harmful and corrupt. The same creation, depending on how it is used, can either benefit or damage us. This teaches that human choice and intention matter greatly. Allah provides, but it is our responsibility to use His blessings wisely and in ways that preserve health, dignity, and moral well-being.
Wa laa tattakhizooo aimaanakum dakhalam bainakum ftazilla qadamum ba'da subootihaa wa tazooqus sooo'a bimmaa sadattum 'an sabeelil laahi wa lakum 'azaabun 'azeem
And take not your oaths, to practise deception between yourselves, with the result that someone's foot may slip after it was firmly planted, and you may have to taste the evil [consequences] of having hindered [men] from the Path of Allah, and a Mighty Wrath descend on you.
Commentary of verses 16:94 to 16:95
Breaking a sworn agreement, especially for personal gain, damages the moral integrity of Muslims and undermines the credibility of Islam itself. When others see a Muslim dishonour a pledge without just cause, they lose trust—not only in that individual, but in the faith they claim to follow. This discourages people from considering Islam seriously.
Such betrayals often stem from prioritising immediate worldly advantage. Yet a believer's focus should rest on the Hereafter. Worldly benefit is fleeting, but the reward or consequence in the next life is eternal and far greater. A true Muslim restrains selfish impulses, honouring commitments even at personal cost, knowing that integrity before Allah outweighs any temporary gain on earth.
Wa laa tashtaroo bi 'ahdil laahi samanan qaleelaa; innamaa 'indal laahi huwa khairul lakum in kuntum ta'lamoon
Nor sell the covenant of Allah for a miserable price: for with Allah is [a prize] far better for you, if you only knew.
Commentary of verses 16:94 to 16:95
Breaking a sworn agreement, especially for personal gain, damages the moral integrity of Muslims and undermines the credibility of Islam itself. When others see a Muslim dishonour a pledge without just cause, they lose trust—not only in that individual, but in the faith they claim to follow. This discourages people from considering Islam seriously.
Such betrayals often stem from prioritising immediate worldly advantage. Yet a believer's focus should rest on the Hereafter. Worldly benefit is fleeting, but the reward or consequence in the next life is eternal and far greater. A true Muslim restrains selfish impulses, honouring commitments even at personal cost, knowing that integrity before Allah outweighs any temporary gain on earth.
maa 'indakum yanfadu wa maa 'indal laahi baaq; wa lanajziyannal lazeena sabarooo ajjrahum bi ahsani maa kaanoo ya'maloon
What is with you must vanish: what is with Allah will endure. And We will certainly bestow, on those who patiently persevere, their reward according to the best of their actions.
Commentary of verses 16:96 to 16:97
Following a messenger of God often means leaving behind familiar customs and accepting a faith that seems unconventional or challenging. This requires deep patience—the willingness to endure present loss for future reward, to trust what is unseen over what is visible, and to sacrifice immediate comfort for lasting truth.
Those who make such choices may appear to lose out in worldly terms, but Allah promises full and generous compensation. In the eternal life to come, He will grant them a beautiful existence far surpassing anything they sacrificed. What they gave up temporarily will be restored in better form, forever. This promise applies equally to men and women; in Allah's sight, righteousness and reward are not determined by gender, but by faith and deeds.
Man 'amila saaliham min zakarin aw unsaa wa huwa mu'minun falanuhyiyannahoo hayaatan taiiyibatanw wa lanajzi yannnahum ajrahum bi ahsani maa kaanoo ya'maloon
Whoever works righteousness, man or woman, and has Faith, indeed, to him will We give a new Life, a life that is good and pure and We will bestow on such their reward according to the best of their actions.
Commentary of verse 16:97
Human life unfolds in stages beyond our control. We come into existence without choosing it, pass through childhood, youth, and old age at appointed times, and eventually die—none of which we direct. Even our strength, memory, and faculties decline in ways we cannot prevent.
Though we appear free, we have no power over these fundamental realities. This helplessness points clearly to a higher power governing all things. Every stage of life—from birth to death—testifies that true knowledge and control belong only to Allah. Our weakness and dependence are themselves proof of His absolute strength and sovereignty.
Fa izaa qara tal Quraana fasta'iz billaahi minashh Shai taanir rajeem
When you do read the Qur'an, seek Allah's protection from Satan the rejected one.
Commentary of verses 16:98 to 16:100
When reading or sharing the Quran, we must consciously seek Allah's protection from Satan's interference. This means more than reciting words—it requires mental vigilance. Satan works subtly, twisting meanings, inserting doubts, and stirring disputes between speaker and listener, all to obscure the Quran's true message.
However, Satan's power is limited to suggestion and temptation; he cannot force anyone astray. Those who remain mindful of Allah and keep their hearts connected to Him are shielded from his influence. But those who become heedless and give attention to Satan's whispers fall under his sway, drifting from the straight path. Awareness and reliance on Allah are our defence.
No authority has he over those who believe and put their trust in their Lord.
Commentary of verses 16:98 to 16:100
When reading or sharing the Quran, we must consciously seek Allah's protection from Satan's interference. This means more than reciting words—it requires mental vigilance. Satan works subtly, twisting meanings, inserting doubts, and stirring disputes between speaker and listener, all to obscure the Quran's true message.
However, Satan's power is limited to suggestion and temptation; he cannot force anyone astray. Those who remain mindful of Allah and keep their hearts connected to Him are shielded from his influence. But those who become heedless and give attention to Satan's whispers fall under his sway, drifting from the straight path. Awareness and reliance on Allah are our defence.
His authority is over those only, who take him as patron and who join partners with Allah.
Commentary of verses 16:98 to 16:100
When reading or sharing the Quran, we must consciously seek Allah's protection from Satan's interference. This means more than reciting words—it requires mental vigilance. Satan works subtly, twisting meanings, inserting doubts, and stirring disputes between speaker and listener, all to obscure the Quran's true message.
However, Satan's power is limited to suggestion and temptation; he cannot force anyone astray. Those who remain mindful of Allah and keep their hearts connected to Him are shielded from his influence. But those who become heedless and give attention to Satan's whispers fall under his sway, drifting from the straight path. Awareness and reliance on Allah are our defence.
Wa izaa baddalnaaa Aayatam makaana Aayatinw wal laahu a'lamu bimaa yunazzilu qaalooo innamaa anta muftar; bal aksaruhum laa ya'lamoon
When We substitute one revelation for another, and Allah knows best what He reveals [in stages], they say, "You are but a forger": but most of them understand not.
Commentary of verses 16:101 to 16:102
The Quran was revealed gradually over twenty-three years, with some rulings introduced in stages to ease the believers into practice. Critics misunderstood this wisdom, claiming the Quran must be Muhammad's own work, not divine revelation, because it seemed to change. Had they been sincere, they would have recognised the care and purpose behind gradual instruction. Instead, their prejudice led them to false conclusions.
The Quran was sent to present pure, unadulterated truth—the original religion of God. For those genuinely seeking guidance, free from distortion and innovation, the Quran offers not only answers but also inner peace and certainty.
Qul nazzalahoo Roohul Qudusi mir Rabbika bilhaqqi liyusabbital lazeena aamanoo wa hudanw wa bushraa lilmuslimeen
Say, the Holy Spirit has brought the revelation from your Lord in Truth, in order to strengthen those who believe, and as a Guide and Glad Tidings to Muslims.
Commentary of verses 16:101 to 16:102
The Quran was revealed gradually over twenty-three years, with some rulings introduced in stages to ease the believers into practice. Critics misunderstood this wisdom, claiming the Quran must be Muhammad's own work, not divine revelation, because it seemed to change. Had they been sincere, they would have recognised the care and purpose behind gradual instruction. Instead, their prejudice led them to false conclusions.
The Quran was sent to present pure, unadulterated truth—the original religion of God. For those genuinely seeking guidance, free from distortion and innovation, the Quran offers not only answers but also inner peace and certainty.
Wa laqad na'lamu annahum yaqooloona innamaa yu'allimuhoo bashar; lisaanul lazee yulhidoona ilaihi a'ja miyyunw wa haaza lisaanun 'Arabiyyum mubeen
We know indeed that they say, "It is a man that teaches him." The tongue of him they wickedly point to is notably foreign, while this is Arabic, pure and clear.
Commentary of verses 16:103 to 16:105
In Makkah, there were non-Arab slaves—mentioned in various commentaries as Jabr, Yasar, and others—who were Christians or Jews and well-versed in earlier scriptures. The Quraysh leaders, noticing the Prophet Muhammad sometimes spoke with them, falsely claimed he was simply repeating what these foreigners told him, rather than receiving divine revelation.
This baseless accusation reveals a common human failing: the refusal to honour someone from one's own time and place. Because the Prophet was their contemporary, the Quraysh dismissed him. Instead of engaging with the truth, they clung to trivial objections and fabricated slander. Such attitudes prevent genuine spiritual awakening and lead only to regret and divine punishment.
Innal lazeena laa yu'minoona bi Aayaatil laahi laa yahdehimul laahu wa lahum 'azaabun aleem
Those who believe not in the verses of Allah, Allah will not guide them, and theirs will be a painful punishment.
Commentary of verses 16:103 to 16:105
In Makkah, there were non-Arab slaves—mentioned in various commentaries as Jabr, Yasar, and others—who were Christians or Jews and well-versed in earlier scriptures. The Quraysh leaders, noticing the Prophet Muhammad sometimes spoke with them, falsely claimed he was simply repeating what these foreigners told him, rather than receiving divine revelation.
This baseless accusation reveals a common human failing: the refusal to honour someone from one's own time and place. Because the Prophet was their contemporary, the Quraysh dismissed him. Instead of engaging with the truth, they clung to trivial objections and fabricated slander. Such attitudes prevent genuine spiritual awakening and lead only to regret and divine punishment.
Innamaa yaftaril kazibal lazeena laa yu'minoona bi Aayaatil laahi wa ulaaa'ika humul kaaziboon
It is those who believe not in the verses of Allah, that forge falsehood: it is they who lie!
Commentary of verses 16:103 to 16:105
In Makkah, there were non-Arab slaves—mentioned in various commentaries as Jabr, Yasar, and others—who were Christians or Jews and well-versed in earlier scriptures. The Quraysh leaders, noticing the Prophet Muhammad sometimes spoke with them, falsely claimed he was simply repeating what these foreigners told him, rather than receiving divine revelation.
This baseless accusation reveals a common human failing: the refusal to honour someone from one's own time and place. Because the Prophet was their contemporary, the Quraysh dismissed him. Instead of engaging with the truth, they clung to trivial objections and fabricated slander. Such attitudes prevent genuine spiritual awakening and lead only to regret and divine punishment.
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
Any one who, after accepting faith in Allah, utters Unbelief, except under compulsion, his heart remaining firm in Faith - but such as open their breast to Unbelief, on them is Wrath from Allah, and theirs will be a dreadful Punishment.
Commentary of verses 16:106 to 16:109
God judges by inner reality, not outward appearances. Islam therefore allows concessions under extreme circumstances. If someone remains truly faithful at heart but, under severe threat to life, utters words of disbelief, God will not hold them accountable. However, those who inwardly abandon faith—whether through doubt or worldly pressure—and willingly choose another path cannot be excused.
Such betrayal always stems from prioritising this world over the Hereafter. The individual sacrifices eternal reward for temporary gain, revealing their failure to grasp the true value of what lies ahead. If the Hereafter mattered to them, worldly interests would seem trivial by comparison. When someone becomes so absorbed in worldly concerns that they lose sight of the Hereafter, they see and hear only what serves immediate desires. Those who reach this state of spiritual neglect face certain and eternal loss.
Zaalika bi annahumus tahabbul hayaatad dunyaa 'alal Aakhirati wa annal laaha laa yahdil qawmal kaafireen
This because they love the life of this world better than the Hereafter: and Allah will not guide those who disbelieve.
Commentary of verses 16:106 to 16:109
God judges by inner reality, not outward appearances. Islam therefore allows concessions under extreme circumstances. If someone remains truly faithful at heart but, under severe threat to life, utters words of disbelief, God will not hold them accountable. However, those who inwardly abandon faith—whether through doubt or worldly pressure—and willingly choose another path cannot be excused.
Such betrayal always stems from prioritising this world over the Hereafter. The individual sacrifices eternal reward for temporary gain, revealing their failure to grasp the true value of what lies ahead. If the Hereafter mattered to them, worldly interests would seem trivial by comparison. When someone becomes so absorbed in worldly concerns that they lose sight of the Hereafter, they see and hear only what serves immediate desires. Those who reach this state of spiritual neglect face certain and eternal loss.
Ulaaa'ikal lazeena taba'al laahu 'alaa quloobihim wa sam'ihim wa absaarihim wa ulaaa'ika humul ghaafiloon
Those are they whose hearts, ears, and eyes Allah has sealed up, and they take no heed.
Commentary of verses 16:106 to 16:109
God judges by inner reality, not outward appearances. Islam therefore allows concessions under extreme circumstances. If someone remains truly faithful at heart but, under severe threat to life, utters words of disbelief, God will not hold them accountable. However, those who inwardly abandon faith—whether through doubt or worldly pressure—and willingly choose another path cannot be excused.
Such betrayal always stems from prioritising this world over the Hereafter. The individual sacrifices eternal reward for temporary gain, revealing their failure to grasp the true value of what lies ahead. If the Hereafter mattered to them, worldly interests would seem trivial by comparison. When someone becomes so absorbed in worldly concerns that they lose sight of the Hereafter, they see and hear only what serves immediate desires. Those who reach this state of spiritual neglect face certain and eternal loss.
God judges by inner reality, not outward appearances. Islam therefore allows concessions under extreme circumstances. If someone remains truly faithful at heart but, under severe threat to life, utters words of disbelief, God will not hold them accountable. However, those who inwardly abandon faith—whether through doubt or worldly pressure—and willingly choose another path cannot be excused.
Such betrayal always stems from prioritising this world over the Hereafter. The individual sacrifices eternal reward for temporary gain, revealing their failure to grasp the true value of what lies ahead. If the Hereafter mattered to them, worldly interests would seem trivial by comparison. When someone becomes so absorbed in worldly concerns that they lose sight of the Hereafter, they see and hear only what serves immediate desires. Those who reach this state of spiritual neglect face certain and eternal loss.
Summa inna Rabbaka lillazeena haajaroo mim ba'dimaa futinoo summma jaahadoo wa sabaroo inna Rabbaka mim ba'dihaa la Ghafoorur Raheem
But indeed your Lord, to those who leave their homes after trials and persecutions, and who thereafter strive and fight for the faith and patiently persevere, Your Lord, after all this is oft-forgiving, Most Merciful.
Commentary of verses 16:110 to 16:111
When falsehood dominates, those who embrace truth face immense pressure to conform. If, despite the hostile environment, someone remains steadfast—even abandoning home and possessions for God's sake—they become a true migrant (muhajir) and striver (mujahid), deserving immense reward.
What sustains such people is constant awareness of the Hereafter. A Day is coming so overwhelming that people will forget even their closest relations. No one will speak on behalf of another or offer praise. Fully grasping the reality of that Day enables a person to endure any worldly loss rather than abandon the truth.
Yawma taatee kullu nafsin tujaadilu 'an nafsihaa wa tuwaffaa kullu nafsim maa 'amilat wa hum laa yuzlamoon
One Day every soul will come up struggling for itself, and every soul will be recompensed [fully] for all its actions, and none will be unjustly dealt with.
Commentary of verses 16:110 to 16:111
When falsehood dominates, those who embrace truth face immense pressure to conform. If, despite the hostile environment, someone remains steadfast—even abandoning home and possessions for God's sake—they become a true migrant (muhajir) and striver (mujahid), deserving immense reward.
What sustains such people is constant awareness of the Hereafter. A Day is coming so overwhelming that people will forget even their closest relations. No one will speak on behalf of another or offer praise. Fully grasping the reality of that Day enables a person to endure any worldly loss rather than abandon the truth.
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
Allah sets forth a Parable: a city enjoying security and quiet, abundantly supplied with provision from every place: Yet was it ungrateful for the favours of Allah: so Allah made it taste of hunger and terror [in extremes] [closing in on it] like a garment [from every side], because of the [evil] which [its people] wrought.
Commentary of verses 16:112 to 16:113
When a community enjoys prosperity and comfort, God sends a messenger from among them to guide them towards the truth. At this point, the people face a choice: they may accept the truth and receive greater blessings, or reject it and face various trials. These trials are not punishments but warnings meant to awaken awareness and encourage them to respond to the message. If the warnings go unheeded, the final stage follows—the community's destruction—so that in the Hereafter, they are held accountable for rejecting God's messenger and face eternal consequences.
Wa laqad jaaa'ahum Rasoolum minhum fakazzaboohu fa akhazahumul 'azaabu wa hum zaalimoon
And there came to them a Messenger from among themselves, but they falsely rejected him; so the Wrath seized them even in the midst of their iniquities.
Commentary of verses 16:112 to 16:113
When a community enjoys prosperity and comfort, God sends a messenger from among them to guide them towards the truth. At this point, the people face a choice: they may accept the truth and receive greater blessings, or reject it and face various trials. These trials are not punishments but warnings meant to awaken awareness and encourage them to respond to the message. If the warnings go unheeded, the final stage follows—the community's destruction—so that in the Hereafter, they are held accountable for rejecting God's messenger and face eternal consequences.
So eat of the provision which Allah has provided for you, lawful and good; and be grateful for the favours of Allah, if it is He Whom you serve.
Commentary of verses 16:114 to 16:115
These verses address daily consumption of the foods God has created. Nearly everything is lawful, with only a few exceptions. Yet ancient polytheists forbade many permissible things, while modern atheists have permitted what God has forbidden. Both attitudes undermine the true purpose of food: to serve as a daily reminder of God's generosity and inspire gratitude. Instead, people in polytheistic times attributed these blessings to false gods, and today they treat food merely as a matter of personal preference, disregarding divine law. If necessity forces someone to consume what is normally forbidden, they should do so with humility, not defiance, thereby preserving their conscience and spiritual integrity.
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
He has only forbidden you dead meat, and blood, and the flesh of swine, and any [food] over which the name of other than Allah has been invoked. But if one is forced by necessity, without wilful disobedience, nor transgressing due limits, then Allah is Forgiving, Most Merciful.
Commentary of verses 16:114 to 16:115
These verses address daily consumption of the foods God has created. Nearly everything is lawful, with only a few exceptions. Yet ancient polytheists forbade many permissible things, while modern atheists have permitted what God has forbidden. Both attitudes undermine the true purpose of food: to serve as a daily reminder of God's generosity and inspire gratitude. Instead, people in polytheistic times attributed these blessings to false gods, and today they treat food merely as a matter of personal preference, disregarding divine law. If necessity forces someone to consume what is normally forbidden, they should do so with humility, not defiance, thereby preserving their conscience and spiritual integrity.
But say not - for any false thing that your tongues may put forth, "This is lawful, and this is forbidden," so as to ascribe false things to Allah. For those who ascribe false things to Allah, will never be successful.
Commentary of verses 16:116 to 16:119
There are two kinds of wrongdoing. The first stems from arrogance and prejudice—those who commit it refuse to change, no matter how clear the evidence against them. The second arises from ignorance or impulse. Such individuals often lack pride in their mistakes and, when shown the error of their ways, readily return to the right path. For the arrogant, there is no forgiveness. But for those who err out of weakness or misunderstanding, God offers mercy and grace, for He is truly compassionate and forgiving.
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مَتَٰعٌۭ قَلِيلٌۭ وَلَهُمْ عَذَابٌ أَلِيمٌۭ
Mata'un qaleelunw wa lahum 'azaabun aleem
[In such falsehood] is but a paltry profit; but they will have a most painful punishment.
Commentary of verses 16:116 to 16:119
There are two kinds of wrongdoing. The first stems from arrogance and prejudice—those who commit it refuse to change, no matter how clear the evidence against them. The second arises from ignorance or impulse. Such individuals often lack pride in their mistakes and, when shown the error of their ways, readily return to the right path. For the arrogant, there is no forgiveness. But for those who err out of weakness or misunderstanding, God offers mercy and grace, for He is truly compassionate and forgiving.
Wa 'alal lazeena haadoo harramnaa ma qasasnaa 'alaika min qablu wa maa zalamanaahum wa laakin kaanoo anfusahum wa laakin kaanoo anfusahum yazlimoon
To the Jews We prohibited such things as We have mentioned to you before: We did them no wrong, but they were used to doing wrong to themselves.
Commentary of verses 16:116 to 16:119
There are two kinds of wrongdoing. The first stems from arrogance and prejudice—those who commit it refuse to change, no matter how clear the evidence against them. The second arises from ignorance or impulse. Such individuals often lack pride in their mistakes and, when shown the error of their ways, readily return to the right path. For the arrogant, there is no forgiveness. But for those who err out of weakness or misunderstanding, God offers mercy and grace, for He is truly compassionate and forgiving.
Summma inna Rabbaka lillazeena 'amilus sooo'a bijahaalatin summa taaboo mim ba'di zaaalika wa aslahoo inna Rabbaka mim ba'dihaa la Ghafoorur Raheem
But indeed your Lord, to those who do wrong in ignorance, but who thereafter repent and make amends, your Lord, after all this, is Forgiving, Most Merciful.
Commentary of verses 16:116 to 16:119
There are two kinds of wrongdoing. The first stems from arrogance and prejudice—those who commit it refuse to change, no matter how clear the evidence against them. The second arises from ignorance or impulse. Such individuals often lack pride in their mistakes and, when shown the error of their ways, readily return to the right path. For the arrogant, there is no forgiveness. But for those who err out of weakness or misunderstanding, God offers mercy and grace, for He is truly compassionate and forgiving.
Abraham was indeed a model, devoutly obedient to Allah, [and] true in Faith, and he joined not gods with Allah:
Commentary of verse 16:120
There are two approaches to embracing Islam. The first is wholehearted submission: following what Islam commands and avoiding what it forbids without compromise. The second is conditional acceptance, adopting Islam only when it suits personal interests and daily life. Those who take this second path refuse to let faith interfere with habits, beliefs, profits, status, or authority. Their early zeal fades when Islam demands real change in thinking or sacrifice of desires. They become Muslims in name alone, clinging to faith as long as it costs them nothing.
Arguments and signs fill creation, yet those unwilling to accept clear reasoning will not be swayed by miracles either. If they await divine appearance with angels, such belief at that moment will be worthless, for destinies are sealed then, not shaped. The test of earthly life is to believe in the unseen through reasoning alone. Believing without seeing brings reward; seeing then believing does not. Those who prioritise worldly gain over faith differ fundamentally from those who submit unconditionally. The former may amass earthly splendour and look down on true believers, but this reversal is temporary. When the world ends, the proud will fall and the humble will rise in the hereafter.
Shaakiral li an'umih; ijtabaahu wa hadaahu ilaa Siraatim Muustaqeem
He showed his gratitude for the favours of Allah, who chose him, and guided him to a Straight Way.
Commentary of verses 16:121 to 16:123
The Quran presents Abraham as a model of virtue. What made him exemplary? Amid widespread corruption, he stood alone in his faith, devoted entirely to God, with no one to support him. Abraham fully surrendered to God's will. In a world steeped in polytheism, he held firmly to monotheism. He recognised all blessings as coming from God and was deeply grateful. Because of his perfect faith, God opened all paths of guidance to him and chose him as a prophet to convey the religion of God to the world. Abraham received good things in this life and in the Hereafter. Yet in worldly terms, he had neither crowds, nor power, nor glory. Still, the Quran affirms he was given worldly good. This shows that true worldly success, in God's eyes, is not measured by popularity, wealth, or power, but by the virtues Abraham embodied.
Wa aatainaahu fid dunyaa hasanah; wa innahoo fil Aakhirati laminas saaliheen
And We gave him Good in this world, and he will be, in the Hereafter, in the ranks of the Righteous.
Commentary of verses 16:121 to 16:123
The Quran presents Abraham as a model of virtue. What made him exemplary? Amid widespread corruption, he stood alone in his faith, devoted entirely to God, with no one to support him. Abraham fully surrendered to God's will. In a world steeped in polytheism, he held firmly to monotheism. He recognised all blessings as coming from God and was deeply grateful. Because of his perfect faith, God opened all paths of guidance to him and chose him as a prophet to convey the religion of God to the world. Abraham received good things in this life and in the Hereafter. Yet in worldly terms, he had neither crowds, nor power, nor glory. Still, the Quran affirms he was given worldly good. This shows that true worldly success, in God's eyes, is not measured by popularity, wealth, or power, but by the virtues Abraham embodied.
Summma awhainaa ilaika anit tabi' Millata Ibraaheema haneefaa; wa maa kaana minal mushrikeen
So We have taught you the inspired [Message], "Follow the ways of Abraham the True in Faith, and he joined not gods with Allah."
Commentary of verses 16:121 to 16:123
The Quran presents Abraham as a model of virtue. What made him exemplary? Amid widespread corruption, he stood alone in his faith, devoted entirely to God, with no one to support him. Abraham fully surrendered to God's will. In a world steeped in polytheism, he held firmly to monotheism. He recognised all blessings as coming from God and was deeply grateful. Because of his perfect faith, God opened all paths of guidance to him and chose him as a prophet to convey the religion of God to the world. Abraham received good things in this life and in the Hereafter. Yet in worldly terms, he had neither crowds, nor power, nor glory. Still, the Quran affirms he was given worldly good. This shows that true worldly success, in God's eyes, is not measured by popularity, wealth, or power, but by the virtues Abraham embodied.
Innnamaa ju'ilas Sabtu 'alal lazeenakhtalafoo feeh; wa inna Rabbaka la yahkumu bainahum Yawmal Qiyaamati feemaa kaanoo feehi yakhtalifoon
The Sabbath was only made [strict] for those who disagreed [as to its observance]; But Allah will judge between them on the Day of Judgement, as to their differences.
Commentary of verse 16:124
Allah alone created humanity, the heavens, and the earth. He sustains all creation with purpose and care. The proper path for humankind is to worship Him as Creator, Master, and Sustainer, without associating partners with Him. This means complete devotion to Allah alone. Yet because He is unseen, people often turn to visible objects for worship, equating creation with the Creator. They elevate parts of creation or the whole universe to divine status, sometimes calling it by Allah's name, sometimes not. This is humanity's fundamental error.
The prophets taught people to glorify Allah alone and abandon false objects of devotion. Those whose hearts are attached to things other than Allah find the call of true religion offensive. Their attachment to supposed deities runs so deep that they cannot accept these objects are unreal. They reject the idea that truth could be proclaimed by an ordinary mortal like themselves, even when it comes from divine revelation.
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
Invite [all] to the Path of your Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious: for your Lord knows best, who have strayed from His Path, and who receive guidance.
Commentary of verses 16:125 to 16:127
True preaching springs from a deep sense of accountability before Allah. The caller to truth knows that failing to convey the message will have consequences on the Day of Judgement. This sincerity naturally leads to wise speech, sound counsel, and thoughtful discussion.
Effective guidance requires clear reasoning that matches the listener's understanding. Arguments must convince through logic, not overwhelm through complexity. Good advice is shaped by genuine care—when the preacher has truly experienced the reality of divine majesty, heaven, and hell, these realities shine through his words, moving hearts and bringing tears.
Yet some engage only to argue, not to learn. In such cases, the preacher must remain gentle, meeting harshness with patience and provocation with reason. His concern is not winning approval from people, but speaking what is true in the sight of Allah. Wisdom, sincerity, and kindness form the foundation of the call to truth.
Wa in 'aaqabtum fa'aaqiboo bimisli maa 'ooqibtum bihee wa la'in sabartum lahuwa khairul lissaabireen
And if you do catch them out, catch them out no worse than they catch you out: But if you show patience, that is indeed the best [course] for those who are patient.
Commentary of verses 16:125 to 16:127
True preaching springs from a deep sense of accountability before Allah. The caller to truth knows that failing to convey the message will have consequences on the Day of Judgement. This sincerity naturally leads to wise speech, sound counsel, and thoughtful discussion.
Effective guidance requires clear reasoning that matches the listener's understanding. Arguments must convince through logic, not overwhelm through complexity. Good advice is shaped by genuine care—when the preacher has truly experienced the reality of divine majesty, heaven, and hell, these realities shine through his words, moving hearts and bringing tears.
Yet some engage only to argue, not to learn. In such cases, the preacher must remain gentle, meeting harshness with patience and provocation with reason. His concern is not winning approval from people, but speaking what is true in the sight of Allah. Wisdom, sincerity, and kindness form the foundation of the call to truth.
Wasbir wa maa sabruka illaa billaah; wa laa tahzan 'alaihim wa laa taku fee daiqim mimmaa yamkuroon
And do you be patient, for your patience is but from Allah; nor grieve over them: and distress not thyself because of their plots.
Commentary of verses 16:125 to 16:127
True preaching springs from a deep sense of accountability before Allah. The caller to truth knows that failing to convey the message will have consequences on the Day of Judgement. This sincerity naturally leads to wise speech, sound counsel, and thoughtful discussion.
Effective guidance requires clear reasoning that matches the listener's understanding. Arguments must convince through logic, not overwhelm through complexity. Good advice is shaped by genuine care—when the preacher has truly experienced the reality of divine majesty, heaven, and hell, these realities shine through his words, moving hearts and bringing tears.
Yet some engage only to argue, not to learn. In such cases, the preacher must remain gentle, meeting harshness with patience and provocation with reason. His concern is not winning approval from people, but speaking what is true in the sight of Allah. Wisdom, sincerity, and kindness form the foundation of the call to truth.
For Allah is with those who restrain themselves, and those who do good.
Commentary of verse 16:128
Religion as revealed by Allah is one unified faith. Yet people differ in their understanding, interpreting divine teachings to fit their own inclinations. This creates competing viewpoints, all claiming loyalty to the same scripture. When this happens, Allah chooses a servant to proclaim the truth. Though he speaks human language and appears ordinary, those genuinely seeking truth recognise the divine quality in his words. Setting aside their differences, sincere seekers unite under his guidance.
Others, however, stubbornly cling to their own interpretations. They ask: why should we accept what another teaches? Their claim to possess exclusive truth breeds arrogance and prejudice, causing them to reject the very truth they once claimed to uphold.