Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah An-Nahl

1. ‘Adl (عَدْل) – Justice

Linguistic Root & Etymology

The word ‘Adl comes from the root ع-د-ل (ʻ-D-L), which means to be just, to be equitable, to straighten, or to make equal. ‘Adl is the principle of justice, equity, fairness, and moral rectitude. It implies giving everything and everyone its due right and putting things in their proper, balanced place. It is a cornerstone of the Islamic ethical system.

Classical Exegesis (Tafsir)

In a powerful and comprehensive verse, Surah An-Nahl states, “Indeed, Allah commands justice (al-‘adl), excellence (al-iḥsān), and giving to relatives…” (16:90). Classical commentators have referred to this as one of the most جامع (jāmi‘), or comprehensive, verses in the entire Qur’an, summarizing the foundation of Islamic ethics. ‘Adl is interpreted as the baseline of moral and legal obligation: to be fair in all dealings, to judge with equity, and to fulfill all rights. It is the foundation of a stable and righteous society.

Thematic Context

The command for ‘Adl is a central theme in the surah’s vision for a society built on gratitude. The chapter enumerates God’s countless blessings, and this verse outlines the proper human response. A society that recognizes God’s blessings must reflect the divine attribute of justice in its own structure. The surah contrasts this command for justice with the injustice (ẓulm) of shirk (polytheism) and the breaking of oaths, portraying social justice as a direct consequence of theological truth.

Modern & Comparative Lens

Justice is a universal value and a central topic in all philosophical and legal systems, from Plato’s “Republic” to modern theories of social justice. The Islamic concept of ‘Adl is holistic, encompassing personal, social, and legal justice, and grounding it in a divine command. Modern Muslim reformers frequently cite this verse as the charter for a just and ethical Islamic state, arguing that any system that fails to uphold ‘adl and iḥsān is fundamentally un-Islamic, regardless of its outward religious observances.

Practical Reflection & Application

This verse is a direct and timeless command for our daily lives. We are ordered to practice ‘adl in all our roles: as parents, we must be just between our children; as employers, we must be just to our employees; in our speech, we must be truthful and fair. It is a call to constantly examine our actions and intentions, asking ourselves: “Am I being just in this situation? Am I giving everyone their due right?” To strive for justice in our personal sphere is the first step towards building a just world.

2. Af’idah (أَفْئِدَة) – Hearts/Minds

Linguistic Root & Etymology

The word Af’idah is the plural of fu’ād, which comes from a root that suggests kindling or passion. The fu’ād is the inner heart, the center of perception, emotion, and intellect. While qalb refers to the heart that “turns,” fu’ād often emphasizes the faculty of insight and understanding. The surah states that God brought humanity forth from the wombs of their mothers knowing nothing, and gave them hearing, sight, and “hearts” (al-af’idah).

Classical Exegesis (Tafsir)

Commentators explain that the sequence in this verse—hearing, sight, and then af’idah—is deeply significant. Hearing and sight are the primary senses through which a human gathers data and information from the external world. The af’idah are the internal faculty of the heart and mind that processes this information, derives meaning, and arrives at understanding and faith. These three faculties are presented as the fundamental tools of knowledge bestowed by God upon humanity, for which they should be grateful.

Thematic Context

The gift of the Af’idah is a central part of the surah’s theme of divine blessings and the call to gratitude. The entire surah is an appeal to these faculties of perception. It presents signs in nature and asks humanity to use their hearing, sight, and understanding to recognize the Creator. The tragedy of the disbeliever is that they have been given these perfect tools but fail to use them for their intended purpose, thus failing to show gratitude (shukr).

Modern & Comparative Lens

Modern cognitive science and epistemology study how humans acquire knowledge. The Quranic model presented in this verse—sensory input (hearing and sight) followed by internal processing (the fu’ād)—is a remarkably insightful description of the process of cognition. The verse frames these cognitive faculties not as a product of random evolution, but as a deliberate and precious gift from the Creator, given with the purpose of enabling us to know Him.

Practical Reflection & Application

This verse is a powerful call to use our senses and our intellect with purpose and gratitude. We should be mindful of what we listen to and what we look at, using our senses to observe the signs of God in the world. More importantly, we must engage our af’idah—our minds and hearts—in deep reflection (tafakkur) on this sensory input. To have these gifts and not use them to seek the truth is the ultimate form of ingratitude.

3. Aknnān (أَكْنَان) – Shelters/Dwellings

Linguistic Root & Etymology

The word Aknnān is the plural of kinn, which comes from a root meaning to cover, to hide, or to preserve. An aknnān is a place of shelter or concealment, like a cave, a grotto, or any dwelling that protects from the elements. It signifies a place of refuge and safety.

Classical Exegesis (Tafsir)

In its beautiful enumeration of God’s blessings, Surah An-Nahl says, “And He made for you from the mountains, shelters” (wa ja‘ala lakum min al-jibāli aknnānā). Classical commentators have explained this as pointing to the natural caves, grottoes, and crevices in mountains that have provided essential shelter for humans and animals from heat, cold, rain, and predators throughout history. This is presented as a direct act of divine providence—God did not just create mountains, but He created them with these features for our benefit.

Thematic Context

The blessing of Aknnān is part of the surah’s overarching theme of God’s meticulous care for His creation. The chapter moves from the grand scale (heavens and earth) to the intimate details of human life. It shows how God has provided for every human need, including the fundamental need for shelter. This is contrasted with the man-made shelters (buyūt) from animal hides, showing that God provides both natural and potential (raw materials) solutions for our needs. All of this is designed to evoke gratitude.

Modern & Comparative Lens

Archaeology and anthropology have confirmed the crucial role that natural shelters like caves played in the survival and development of early human societies. These were humanity’s first homes. The Quranic verse encourages a spiritual reflection on this historical and anthropological fact, seeing it not as a mere accident of geology, but as a purposeful provision from a caring Creator. It instills a sense of divine benevolence being embedded in the very structure of the natural world.

Practical Reflection & Application

This verse is a call to appreciate the blessing of shelter, something many of us take for granted. Every time we enter our homes and feel safe from the heat or the cold, we should remember that the very concept of shelter—from the natural aknnān in the mountains to the homes we build today—is a gift from God. This should fill us with gratitude and inspire us to help those who are without this basic blessing.

4. Alwān (أَلْوَان) – Colors

Linguistic Root & Etymology

The word Alwān is the plural of lawn, which means color or hue. The root refers to color, and by extension, to variety, type, or kind. The word is used in the Qur’an to refer to the magnificent diversity of colors and appearances found in God’s creation.

Classical Exegesis (Tafsir)

Surah An-Nahl is particularly rich in its mention of the diversity of colors as a sign of God. It states that God created for us on earth things “of various colors” (mukhtalifan alwānuh). This is mentioned in the context of plants and fruits. Most famously, it describes the honey produced by the bee as a “drink of varying colors” (sharābun mukhtalifun alwānuh). Commentators have marveled at this detail, noting that the color and taste of honey vary depending on the flowers the bees have visited. This diversity is presented as a clear sign for “a people who give thought.”

Thematic Context

The theme of diverse Alwān is a powerful part of the surah’s argument from design. The sheer variety and beauty of colors in the natural world—in flowers, fruits, animals, and even in human beings—is presented as a proof against a random, purposeless universe. This aesthetic diversity, the surah argues, is a sign of a creative, artistic, and benevolent Creator. It is a specific category of divine blessing, designed to give pleasure to the eye and to cause the reflective mind to ponder the power of its Maker.

Modern & Comparative Lens

The science of optics explains the physics of color, while biology explains the chemical basis of pigments in nature. The Quranic perspective appreciates this physical reality but adds a layer of metaphysical meaning. The diversity of colors is not an accidental by-product of evolution; it is a purposeful sign (āyah) and a manifestation of God’s creative artistry. This perspective encourages a view of nature that is not just analytical, but also deeply aesthetic and spiritual.

Practical Reflection & Application

This is a direct invitation to practice mindfulness and to appreciate the beauty of color in our daily lives. When we see a beautiful sunset, a colorful garden, or the diverse complexions of people, we should consciously see these as a manifestation of God’s attribute as “The Fashioner” (Al-Muṣawwir). This practice can transform our perception of the world, allowing us to see every color as a brushstroke of the Divine Artist, a sign that should fill our hearts with awe and gratitude.

5. An‘ām (أَنْعَام) – Livestock

Linguistic Root & Etymology

The word An‘ām is a plural noun that refers specifically to grazing livestock, particularly camels, cattle, sheep, and goats. The root is related to the word for blessing (ni‘mah), suggesting that these animals are a special and significant form of divine blessing for humanity.

Classical Exegesis (Tafsir)

Surah An-Nahl provides a detailed and beautiful description of the purpose and benefits of livestock: “And the livestock He created for you; in them is warmth and [numerous] benefits, and from them you eat. And for you in them is beauty when you bring them in for the evening and when you send them out to pasture.” Commentators have highlighted the holistic nature of this description. God mentions not only the practical benefits—warmth from their wool (dif’), food, and other uses—but also the aesthetic pleasure and sense of pride (jamāl) that a person derives from seeing their healthy herds.

Thematic Context

The detailed mention of the An‘ām is a cornerstone of the surah’s primary theme: the enumeration of God’s blessings to cultivate gratitude. These animals are presented as a complete, multi-purpose gift, a living and breathing sign of God’s perfect provision for humanity’s needs. The fact that even the aesthetic joy they provide is mentioned shows the depth of God’s care, who provides not just for our survival but also for our sense of beauty and well-being.

Modern & Comparative Lens

The domestication of livestock was a pivotal moment in human civilization, enabling the development of agriculture, providing a stable source of food and materials, and allowing societies to flourish. The Quranic verses can be read as a spiritual reflection on this deep historical relationship between humans and domesticated animals. It frames these animals not merely as resources to be exploited, but as a trust and a blessing from God, for which we are accountable.

Practical Reflection & Application

These verses are a powerful call to appreciate the blessing of the animals that serve us. They encourage a sense of gratitude for the food, clothing, and other benefits we derive from them. It also implicitly calls for their humane treatment. If these animals are a sign of God’s mercy to us, we in turn should be a source of mercy for them. The aesthetic appreciation mentioned in the verse also encourages us to find joy and beauty in the simple, pastoral scenes of nature.

6. Ash‘ār (أَشْعَار) – Hairs

Linguistic Root & Etymology

The word Ash‘ār is the plural of sha‘r, which means hair, specifically the hair of an animal like a goat, which is coarser than wool. The root refers to hair or fur. It is mentioned as one of the raw materials provided by God from livestock for human use.

Classical Exegesis (Tafsir)

In the detailed list of blessings derived from livestock, Surah An-Nahl states, “And from their wools and their furs and their hairs [He made for you] furnishings and enjoyment for a time” (wa min aṣwāfihā wa awbārihā wa ash‘ārihā athāthan wa matā‘an ilā ḥīn). Commentators explain that this verse specifies the different types of animal fibers—wool from sheep (aṣwāf), fur from camels (awbār), and hair from goats (ash‘ār)—to show the detailed and specific nature of God’s blessings. Each type of fiber has unique properties and is used to make different kinds of furnishings, tents, and clothing.

Thematic Context

The specific mention of Ash‘ār contributes to the surah’s overwhelming theme of God’s countless and detailed blessings. The argument of the surah is cumulative. By listing not just “animals,” but their wool, fur, and hair, and the furnishings made from them, the Qur’an builds an undeniable case for God’s intricate and benevolent design. It is meant to leave the reader in a state of awe at the sheer detail of God’s providence, making ingratitude seem utterly irrational.

Modern & Comparative Lens

This verse is a beautiful example of the Qur’an’s grounding in the specific ecological and cultural context of its audience. For the Arabs of the peninsula, the wool, fur, and hair of their animals were the very fabric of their daily existence, used for tents, rugs, ropes, and clothing. The verse speaks directly to their lived experience. For a modern reader, it is a window into that world and a reminder that God’s blessings are always perfectly tailored to the needs and environment of a people.

Practical Reflection & Application

This verse encourages us to practice “granular gratitude”—to be thankful not just for the big blessings, but for the small, specific details. It is easy to thank God for “food,” but this verse teaches us to thank Him for the specific ingredients, the different fibers in our clothes, the various materials that make up our homes. This detailed mindfulness of blessings is a powerful way to cultivate a constant state of gratitude and to see the hand of God in every aspect of our lives.

7. Aṣwāf (أَصْوَاف) – Wools

Linguistic Root & Etymology

The word Aṣwāf is the plural of ṣūf, which means wool, specifically the soft, fleecy coat of a sheep. The root refers to this particular type of animal fiber. The term “Sufi” for a Muslim mystic is thought by some to have derived from their practice of wearing simple garments of coarse wool (ṣūf).

Classical Exegesis (Tafsir)

This word appears in verse 16:80, in the midst of a list of divine blessings derived from livestock: “And from their wools (aṣwāfihā), their furs, and their hairs [He made for you] furnishings and enjoyment for a time.” Exegetes point out the specificity of the language, with each type of animal fiber being mentioned. Aṣwāf (wool from sheep) was a crucial resource, providing the primary material for warm clothing and comfortable bedding, essential for survival and comfort.

Thematic Context

The mention of Aṣwāf serves the surah’s primary purpose: to demonstrate the depth and detail of God’s provision for humanity in order to awaken a sense of gratitude. By breaking down the blessing of “livestock” into its component parts—food, transportation, wool, fur, hair—the surah forces the reader to contemplate the multifaceted utility and perfect design of these creatures. Each specific benefit mentioned is an additional reason for shukr (gratitude).

Modern & Comparative Lens

The verse highlights the importance of natural fibers in human history. Before the invention of synthetic materials, animal fibers like wool were fundamental to human civilization. This Quranic acknowledgement of a basic material blessing grounds its theology in the practical realities of daily life. For a modern audience, it can also be a reminder of the value and sustainability of natural materials in an age often dominated by artificial and environmentally costly ones.

Practical Reflection & Application

When we wear a woolen sweater or sleep under a warm blanket, this verse encourages us to see it as a direct blessing from God. It is a prompt for mindfulness. We can trace the blessing back from the finished product to the sheep, and from the sheep to the Creator who designed it with its fleece for our benefit. This simple act of reflection transforms a mundane experience into an act of worship and gratitude.

8. Athāth (أَثَاث) – Furnishings

Linguistic Root & Etymology

The word Athāth is a collective noun that refers to household goods, furniture, and furnishings. It encompasses the various items like carpets, cushions, and utensils that make a house a comfortable and functional home. The root suggests things that are plentiful and well-arranged.

Classical Exegesis (Tafsir)

In Surah An-Nahl, God states that from the wools, furs, and hairs of livestock, He has made for us “furnishings and enjoyment for a time” (athāthan wa matā‘an ilā ḥīn). Commentators explain that Athāth here refers to the tents, carpets, rugs, and other household items that the Bedouin Arabs, the primary audience of the Qur’an, would make from these animal fibers. The verse points out that these essential items for a comfortable life are derived from the blessings of the livestock God created.

Thematic Context

The mention of Athāth is part of the surah’s detailed inventory of divine blessings. It moves from the raw materials (wool, fur) to the finished products that bring comfort and utility to human life. This is a key part of the surah’s argument: God does not just provide the raw materials; He provides the potential and guides humanity to transform these materials into things of benefit. This entire chain of provision, from the animal to the final furnishing, is a sign of His mercy and wisdom, calling for gratitude.

Modern & Comparative Lens

This verse highlights the Quranic appreciation for the blessings of a comfortable domestic life. While asceticism exists in some traditions, the mainstream Islamic view, supported by verses like this, is that enjoying the good and lawful comforts of this world is a blessing from God, provided that one is grateful and does not become arrogant. The mention of athāth validates the human need for a comfortable and aesthetically pleasing living space as a divine favor.

Practical Reflection & Application

This is a call to be grateful for the comfort of our homes. The chair we sit on, the carpet we walk on, the bed we sleep in—all of these are a form of athāth. We should see these not merely as things we bought with our money, but as blessings whose ultimate origin is God, who provided the raw materials and the human ingenuity to create them. This gratitude should lead us to be less materialistic, to avoid extravagance, and to share our comforts with those who are less fortunate.

9. Awbār (أَوْبَار) – Furs

Linguistic Root & Etymology

The word Awbār is the plural of wabar, which specifically refers to the soft hair or fur of a camel. The root refers to this type of animal covering, distinct from the wool of sheep or the hair of goats. Camel fur is known for its durability and insulating properties.

Classical Exegesis (Tafsir)

This word is part of the specific list of blessings in verse 16:80: “And from their wools and their furs (awbārihā) and their hairs [He made for you] furnishings and enjoyment for a time.” By mentioning the awbār of camels specifically, the verse points to a blessing that was intimately familiar and essential to its original Arab audience. Camel fur was used to make the most durable tents, cloaks, and rugs, providing vital protection against the harsh desert climate.

Thematic Context

Like the mention of wool and hair, the specific naming of awbār contributes to the surah’s cumulative argument for gratitude. It demonstrates that God’s providence is not general and abstract, but specific, detailed, and perfectly suited to the needs of a particular people in their particular environment. It is a sign of the Creator’s intimate knowledge of and care for His creation. This detailed enumeration makes the evidence for God’s blessings undeniable.

Modern & Comparative Lens

The Qur’an’s use of culturally and environmentally specific examples, like camel fur, is a key feature of its rhetorical style. It grounds its universal message in the tangible reality of its first recipients. For a modern, global audience, these specific examples serve as an invitation to reflect on the specific blessings of our own environments. Just as God provided the Arabs with camel fur, He has provided other peoples with timber, cotton, or other materials perfectly suited to their needs. The principle is universal, even if the specific example is particular.

Practical Reflection & Application

This verse encourages us to develop an eye for the specific blessings in our own environment. What are the unique resources and natural gifts that God has placed in our particular part of the world? By reflecting on these specific local blessings, we can cultivate a deeper and more personal sense of gratitude. The mention of awbār teaches us to see the divine hand not just in grand cosmic phenomena, but also in the specific fibers of the world around us.

10. Awḥā (أَوْحَىٰ) – Inspired

Linguistic Root & Etymology

The word Awḥā is a verb from the root و-ح-ي (W-Ḥ-Y). The core meaning of this root is a quick, subtle, and secret communication. Waḥy (revelation/inspiration) is a divine communication directed to a specific recipient. While it is most commonly used for the revelation sent to prophets, the Qur’an uses it in a broader sense for other forms of divine guidance, including the inspiration given to the mother of Moses and, in this surah, to the bee.

Classical Exegesis (Tafsir)

The use of this word in Surah An-Nahl is one of its most discussed and celebrated features: “And your Lord inspired the bee” (wa awḥā rabbuka ilā an-naḥl). Classical commentators have expressed their awe at the use of this noble word, typically reserved for prophets, to describe the guidance given to an insect. They understood it to mean that the complex and purposeful behavior of the bee—its intricate hexagonal architecture, its precise navigation (the “paths of its Lord”), and its alchemical ability to produce honey—is not a product of its own intellect, but is a direct result of an innate, divinely-programmed guidance.

Thematic Context

The divine inspiration (awḥā) of the bee is the paramount sign (āyah) presented in the surah, from which the chapter takes its name. It is the ultimate proof of the surah’s central theme: that God’s wisdom, power, and benevolent design are evident in every corner of creation. If God communicates with and guides an insect with such precision to produce something of immense benefit and healing for mankind, it is a powerful argument that He has not left humanity, His most honored creation, without guidance and revelation.

Modern & Comparative Lens

Modern science uses the term “instinct” to describe the complex, innate behaviors of animals. The Quranic term awḥā can be seen as the theological counterpart to this concept. While “instinct” describes the phenomenon from an observational perspective, awḥā describes it from a theological one, attributing this brilliant programming to a divine programmer. The discovery of the bee’s “waggle dance,” a complex symbolic language for communicating the location of food, has only deepened the modern sense of wonder at this creature, further amplifying the power of the Quranic verse.

Practical Reflection & Application

The story of the bee’s inspiration is a profound lesson in trust and purpose. The bee follows the paths of its Lord, “made easy,” without questioning. As a result, its life’s work produces pure goodness and healing. This should inspire us to trust the guidance that God has sent to us through His prophets and His book. By humbly following the “paths of our Lord,” we too can hope that our life’s work will produce something of benefit and healing for the world around us.

11. Aymān (أَيْمَان) – Oaths

Linguistic Root & Etymology

The word Aymān is the plural of yamīn, which comes from the root for the “right hand.” Because oaths were traditionally taken or sealed with the right hand, yamīn came to mean an oath or a solemn vow. Taking an oath is to invoke the name of God as a witness to the truthfulness of one’s statement or the firmness of one’s intention.

Classical Exegesis (Tafsir)

Surah An-Nahl contains strong injunctions regarding the sanctity of oaths. It commands the believers, “And fulfill the covenant of Allah when you have taken it, and do not break oaths after their confirmation.” It warns against using oaths as a means of deceit between people (dakhalan baynakum). The surah gives a powerful simile for one who breaks their oath: they are like a woman who “undoes her spun thread after it was strong.” Commentators explain that this is an image of utter foolishness and wasted effort. To make a firm oath and then to break it is to destroy one’s own work and to reduce one’s honor and credibility to nothing.

Thematic Context

The theme of upholding Aymān is central to the surah’s vision of a just and righteous society. It is directly linked to the command for justice (‘adl). A society cannot be just if its members cannot trust each other’s word. The sanctity of oaths is the foundation of trust, contracts, and social cohesion. Violating oaths is presented as a form of corruption and a sign of ingratitude for the blessing of a stable social order.

Modern & Comparative Lens

The sanctity of oaths and contracts is a foundational principle of all legal systems. The Quranic verses provide a divine and moral grounding for this legal principle. The simile of the woman who unravels her own thread is a timeless metaphor for self-sabotage. It is a psychologically astute observation that when we break our solemn promises, the person we harm most is ourselves, as we destroy our own integrity and social standing.

Practical Reflection & Application

This is a direct and serious command to be people of our word. We should not take oaths lightly, and when we do make a promise or take an oath, we must strive to fulfill it, whether it is a business contract, a marriage vow, or a simple promise to a friend. Our word should be our bond. To be known as a person who is true to their oaths is a sign of a strong character and a deep faith. It is a practical application of the justice that God commands.

12. Baḥr (بَحْر) – Sea

Linguistic Root & Etymology

The word Baḥr means a sea or a large body of water. The root carries a sense of vastness and depth. It is used in the Qur’an to refer to the seas and oceans, which are presented as a magnificent sign of God’s power and a source of immense benefit for humanity.

Classical Exegesis (Tafsir)

In its catalogue of divine blessings, Surah An-Nahl states, “And it is He who subjected the sea (al-baḥr) for you to eat from it fresh meat and to extract from it ornaments which you wear. And you see the ships plowing through it, and [this is] so that you may seek of His bounty and perhaps you will be grateful.” Commentators have highlighted how this single verse enumerates multiple, distinct blessings from the sea: 1) a source of fresh food (laḥman ṭariyyan), 2) a source of beauty and adornment (ḥilyah, like pearls and coral), and 3) a medium for transport and commerce (the ships seeking God’s bounty).

Thematic Context

The Baḥr is a primary exhibit in the surah’s grand theme of God’s perfect and benevolent design of the natural world. Like the livestock, the sea is presented as a multi-purpose blessing, perfectly created to serve humanity’s needs for sustenance, beauty, and commerce. The explicit goal mentioned at the end of the verse is “that you may be grateful.” The surah directs the human gaze towards the sea and asks the reflecting person to see it not as a random body of water, but as a purposeful and profound gift from the Creator.

Modern & Comparative Lens

Oceanography has revealed the incredible complexity and importance of the world’s oceans. They are the source of a vast amount of the world’s food, they regulate the planet’s climate, and they are home to an astonishing biodiversity. The Quranic verses, while speaking in a simple language accessible to its first audience, capture the essential functions of the baḥr with remarkable precision. The growing modern crisis of ocean pollution and overfishing adds a powerful urgency to the Quranic call to be “grateful” for this blessing, which implies a responsibility to be its good steward.

Practical Reflection & Application

This verse is a call to look at the sea with an eye of wonder and gratitude. When we eat seafood, when we see or wear pearls, or when we see a great ship on the horizon, we should consciously remember this verse and thank God for subjecting this vast and powerful element for our benefit. It is a practice that can transform a trip to the beach or a seafood meal into a profound spiritual experience, connecting us to the generosity of the Lord of the seas.

13. Banāt (بَنَات) – Daughters

Linguistic Root & Etymology

The word Banāt is the plural of bint, meaning daughter. It comes from the same root as son (ibn). The term refers to female offspring. In Surah An-Nahl, it is used in the context of a scathing critique of the pagan Arabs’ contradictory and unjust beliefs about God and their own children.

Classical Exegesis (Tafsir)

The surah describes the perverse theology of the Meccan polytheists: “And they assign to Allah daughters – exalted is He – and for themselves what they desire [i.e., sons].” This is followed by a description of their hypocritical behavior: “And when one of them is given good tidings of a female [newborn], his face becomes dark, and he is enraged. He hides himself from the people because of the evil of which he has been given good tidings. Should he keep her in humiliation or bury her in the dust? Unquestionably, evil is what they decide.” Commentators explain that this exposes the sheer irrationality and injustice of their beliefs. They attributed to God what they themselves despised, and they practiced the cruel custom of female infanticide.

Thematic Context

The critique of their attitude towards banāt is a central part of the surah’s theme of the injustice (ẓulm) and foolishness of polytheism. It is a powerful ad hominem argument. How can a belief system be true if it leads to such a cruel and contradictory social practice? The verses are a powerful defense of the dignity of women and a condemnation of the pre-Islamic practice of female infanticide. It connects a corrupt theology (attributing daughters to God) directly to a corrupt social practice (despising one’s own daughters).

Modern & Comparative Lens

These verses are among the most powerful in the Qur’an in their condemnation of misogyny and the preference for male children, an issue that sadly still persists in many cultures today. The Quranic argument is both theological and emotional. It exposes the hypocrisy of the pagan Arabs with biting sarcasm and paints a moving picture of the father’s shame and cruelty. These verses have been central to Islamic arguments for women’s rights, establishing the rejection of female infanticide and the equal human worth of daughters as a foundational principle of the faith.

Practical Reflection & Application

These verses are a timeless and powerful reminder to cherish and honor our daughters. The birth of a daughter should be received as “good tidings” (bushra), a blessing and a gift from God. Any feeling of sadness or disappointment at the birth of a girl is a remnant of the ignorant and unjust attitude that the Qur’an so forcefully condemns. We are taught to love, educate, and empower our daughters, seeing them as a path to Paradise, not as a burden to be borne in humiliation.

14. Banīn (بَنِين) – Sons

Linguistic Root & Etymology

The word Banīn is the plural of ibn, which means son. The root refers to building or begetting, as sons were seen to “build” the family’s lineage and strength. In the context of Surah An-Nahl, it is used to highlight the preference of the pagan Arabs for male offspring.

Classical Exegesis (Tafsir)

The surah critiques the pagan Arabs’ theology by stating that they “assign to Allah daughters… and for themselves what they desire,” which commentators unanimously agree means sons (banīn). Their desire for sons was rooted in the patriarchal tribal system where sons were a source of strength, honor, and economic power. They projected their own cultural preference onto the divine, keeping for themselves what they considered desirable (sons) and sacrilegiously attributing to God what they considered undesirable (daughters).

Thematic Context

The mention of the preference for Banīn is part of the surah’s powerful critique of the illogical and unjust nature of shirk (polytheism). The theme is that a false belief about God inevitably leads to a corrupt and unjust social structure. The irrational preference for sons over daughters and the cruelty it engendered were a direct symptom of their fundamentally flawed worldview. The Qur’an corrects both: God is exalted above having any children at all, and sons and daughters are both equal gifts from Him.

Modern & Comparative Lens

The strong preference for sons is a well-documented phenomenon in many patriarchal societies, both historical and contemporary, often leading to tragic consequences like sex-selective abortion and the neglect of female children. The Quranic verses provide a powerful, 1400-year-old critique of this prejudice. By exposing the hypocrisy of the pagan Arabs, the Qur’an challenges the very foundation of this preference, framing it as a remnant of a state of ignorance (jāhilīyah) that must be overcome by the light of divine guidance.

Practical Reflection & Application

These verses are a direct command to treat our sons and daughters with perfect justice and equal love. We should be grateful to God for whichever child He blesses us with, whether male or female. To show preference for a son over a daughter in love, affection, or provision is to echo the unjust practice of the age of ignorance that the Qur’an condemned. True gratitude to God for the blessing of children is to cherish each of them as a precious and equal gift from Him.

15. Ba’s (بَأْس) – Violence/Might

Linguistic Root & Etymology

The word Ba’s comes from a root that means to be strong, to be mighty, or to be formidable. It can refer to strength, might, and valor in a positive sense, or to hardship, adversity, and violence in a negative sense. It describes a state of intense power or intense difficulty.

Classical Exegesis (Tafsir)

In Surah An-Nahl, the word ba’s is used in the context of one of the blessings of God: He has given us garments (sarābīl). The verse distinguishes between two types: “garments that protect you from the heat, and garments that protect you from your [own] violence” (wa sarābīla taqīkum ba’sakum). Commentators have identified these latter garments as armor, shields, and coats of mail. The verse is a subtle but profound acknowledgement of the reality of human conflict and violence. God, in His providence, has not only provided protection from the elements but has also guided humanity to create means of protection from its own violent tendencies.

Thematic Context

The mention of protection from ba’s is part of the surah’s theme of God’s comprehensive provision for human needs. It shows that God’s blessings address not just our needs in relation to nature (heat, cold), but also our needs in relation to our own flawed social reality (violence). It is a realistic, not idealistic, view of the human condition. This too is presented as a blessing for which we should be grateful, as it is a means of preserving life and maintaining order in a world where conflict is a reality.

Modern & Comparative Lens

The verse is a fascinating acknowledgement of both human ingenuity and human fallibility. Humanity has a tendency towards violence, and at the same time, it has been guided (by God, from a theological perspective) to develop technologies of defense and protection. This ranges from ancient armor to modern concepts like defensive military strategies, policing, and legal systems designed to protect citizens from violence. The verse frames all these protective measures as a form of divine blessing.

Practical Reflection & Application

This verse should make us grateful for the blessing of security and the means of protection we enjoy. This includes our police and armed forces who protect us from harm, the laws that deter violence, and even the simple lock on our door. It is a reminder that peace is a precious gift. It should also motivate us to be agents of peace and to work to reduce violence (ba’s) in our communities, rather than being a cause of it.

16. Buhtān (بُهْتَان) – Slander

Linguistic Root & Etymology

The word Buhtān comes from a root that means to be shocked, to be astonished, or to be dumbfounded. A buhtān is a slander, a calumny, or a false accusation that is so egregious and baseless that it leaves the listener astonished at its audacity. It is not just a lie, but a shocking and outrageous lie.

Classical Exegesis (Tafsir)

In Surah An-Nahl, this word is used to describe the actions of the polytheists. After God has proven His oneness through countless signs in creation, the surah describes their act of associating partners with Him as a form of fabrication. It is in other surahs that the term is used explicitly for their shocking claims, but the concept is potent here. They invent lies against God, an act which is the ultimate buhtān. Furthermore, the surah condemns their practice of breaking their oaths, which is often done to perpetuate some form of falsehood or slander.

Thematic Context

The concept of Buhtān is central to the surah’s theme of the irrationality and injustice of shirk (polytheism). To claim that a created object has the power and rights of the Creator is not just a theological error; it is a shocking falsehood, a slander against the majesty of God. The surah dismantles this slander by pointing to the clear, undeniable evidence of God’s sole creatorship. The entire chapter is an argument against the great buhtān of idolatry.

Modern & Comparative Lens

Slander and “fake news” are major problems in the modern world, with the power to destroy reputations and destabilize societies. The Quranic term buhtān is a powerful and specific word for this type of shocking and malicious falsehood. The Qur’an condemns it in the strongest terms, both when it is directed against God (shirk) and when it is directed against fellow human beings (false accusation, as in the story of the slander against Aisha in Surah An-Nur). It is considered a major sin because it is a direct assault on truth and justice.

Practical Reflection & Application

This is a powerful warning to guard our tongues. We must be absolutely vigilant to avoid engaging in any form of slander, gossip, or false accusation. Before we share a piece of information about someone, we should ask ourselves: Is this true? Is it fair? Is it necessary to say? The concept of buhtān reminds us that a false word can be a shocking and destructive crime in the sight of God. We should strive to be people whose speech is a source of truth and healing, not slander and division.

17. Butūn (بُطُون) – Bellies

Linguistic Root & Etymology

The word Butūn is the plural of baṭn, which means belly or abdomen. The root refers to the inside or the interior of something. In the Qur’an, it is used to refer to the bellies of humans and animals, often as a symbol of the inner, hidden processes of digestion and creation.

Classical Exegesis (Tafsir)

In Surah An-Nahl, the word butūn is used in two remarkable contexts, both presented as signs (āyāt) of God. First, regarding livestock: “And indeed, for you in livestock is a lesson. We give you to drink from what is in their bellies – between excretion and blood – pure milk, palatable to drinkers.” Second, regarding the bee: “There emerges from their bellies a drink of varying colors in which there is healing for people.” Commentators have marveled at the scientific precision of these verses. They point to the miraculous alchemical processes that God has placed within the bodies of these creatures, transforming simple grass or nectar into substances of immense purity and benefit, like milk and honey.

Thematic Context

The signs emerging from the butūn of animals are a central part of the surah’s theme of God’s hidden wisdom and artistry in creation. They are examples of God bringing forth the pure from the impure, the beneficial from the mundane. The surah directs the human gaze to look beyond the external form of the animal and to reflect on the miraculous inner factory that God has placed within its belly. This is a powerful argument for a Creator who is both all-powerful and intimately involved in the detailed workings of the biological world.

Modern & Comparative Lens

Modern biology has given us a deep understanding of the complex processes of digestion and metabolism that occur within the “bellies” of animals. We understand the role of enzymes, bacteria, and cellular processes in transforming feed into milk or nectar into honey. This detailed scientific knowledge only serves to amplify the wonder expressed in the Quranic verses. The description of milk emerging from “between excretion and blood” is a stunningly accurate, albeit simplified, description of the process of nutrient absorption into the bloodstream and subsequent secretion by the mammary glands. The verses are a call to see the hand of God in the wonders of biochemistry.

Practical Reflection & Application

These verses are a powerful invitation to practice “scientific contemplation.” When we drink a glass of milk or eat a spoonful of honey, we should pause and reflect on the incredible journey that substance has taken. We should think about the miraculous biological factory within the animal’s belly that produced it. This simple act of reflection can transform the mundane act of eating into a profound experience of awe and gratitude for the wisdom of the Creator.

18. Buyūt (بُيُوت) – Dwellings/Houses

Linguistic Root & Etymology

The word Buyūt is the plural of bayt, which means a house or a dwelling. The root refers to spending the night, as a house is primarily a place where one finds shelter for the night. It is a general term for a home or a place of residence.

Classical Exegesis (Tafsir)

The word buyūt appears in two significant contexts in Surah An-Nahl. First, in the context of the bee: God inspires the bee to “take for yourself from the mountains, houses (buyūtan), and from the trees and from what they construct.” Here, the beehive is honored with the noble term “house.” Second, in the context of human blessings: “And Allah has made for you from your houses a place of rest… and He has made for you from the skins of livestock, houses [i.e., tents] which you find light on your day of travel and your day of encampment.” This highlights both permanent homes and portable tents as divine blessings.

Thematic Context

The theme of Buyūt connects the human world and the animal kingdom under the umbrella of God’s divine providence. The same God who inspires the bee to build its perfect house also guides humanity to build its own homes for rest and security. The mention of both permanent and portable houses shows, once again, the detailed and comprehensive nature of God’s care, providing for the needs of both the settled person and the traveler. The home is presented as a fundamental blessing, a place of peace and rest (sakan), for which we should be grateful.

Modern & Comparative Lens

The concept of “home” is a deep and resonant one in all cultures, representing not just a physical structure but a place of belonging, identity, and security. The Qur’an affirms the importance of the home as a divinely-ordained space for human flourishing. The verse’s appreciation for the lightness and practicality of the Bedouin tent is also a testament to its respect for sustainable and environmentally adapted forms of architecture.

Practical Reflection & Application

This verse is a call to be grateful for the blessing of having a home. We should see our houses not just as a material possession, but as a gift from God, a place of rest and peace. This gratitude should inspire us to make our homes true places of tranquility, filled with the remembrance of God and kindness between family members. It should also move us with compassion for the homeless and motivate us to help provide this basic blessing for those who lack it.

19. Dakhal (دَخَل) – Deceit

Linguistic Root & Etymology

The word Dakhal comes from a root that means to enter, but also to be corrupt, to be disordered, or to be inwardly flawed. As a noun, dakhal means deceit, corruption, or a hidden flaw. It refers to a deceptive practice that is used to undermine an agreement or a relationship from within.

Classical Exegesis (Tafsir)

In Surah An-Nahl’s powerful passage on the sanctity of oaths, it warns the believers, “And do not take your oaths as a means of deceit between you” (dakhalan baynakum). The surah explains the motivation for this deceit: “lest a foot slip after it was firmly planted, and you taste evil… and for you is a great punishment.” It also describes the practice of a more powerful group using oaths to deceive a weaker group, breaking their treaty when it suits them. Commentators explain that using an oath, which should be a symbol of utmost sincerity, as a tool for deception is a particularly heinous sin because it corrupts the very basis of trust.

Thematic Context

The prohibition of dakhal is central to the surah’s theme of establishing a just and trustworthy society. A community built on gratitude to God must be a community where trust and honesty prevail. The use of deceit in oaths is a form of social corruption that destroys this trust. It is presented as the direct opposite of fulfilling one’s covenant (‘ahd), which is a key characteristic of the righteous. The powerful simile of a “foot slipping after it was firm” vividly illustrates the destructive and destabilizing effect of such deceit.

Modern & Comparative Lens

The principle of good faith (“bona fides”) is a cornerstone of modern contract law. It is the presumption that all parties to an agreement are acting honestly and without intent to deceive. The Quranic prohibition of dakhal is a divinely-grounded articulation of this same principle. It condemns the use of contracts and treaties as tools for cynical political maneuvering or exploitation, a practice that is all too common in both personal and international relations.

Practical Reflection & Application

This is a direct and uncompromising command for absolute integrity in all our agreements. Whether in a business deal, a marriage contract, or a simple promise, we must never use our word as a tool to deceive others. We should enter into all our commitments with sincerity and strive to uphold them with honesty. To use a promise as a means of dakhal is to unravel our own integrity and to risk a “slip” from the firm ground of faith into the abyss of sin and its consequences.

20. Dif’ (دِفْء) – Warmth

Linguistic Root & Etymology

The word Dif’ comes from a root that means to be warm. It refers to warmth, both the physical sensation and the source of that warmth. It is a simple but profound blessing, essential for human comfort and survival, especially in climates with cold nights or seasons.

Classical Exegesis (Tafsir)

In the opening verses of Surah An-Nahl that describe the blessings of livestock (an‘ām), the very first benefit mentioned is warmth: “And the livestock He created for you; in them is warmth (dif’un) and [numerous] benefits.” Classical commentators have noted the primacy given to this blessing. Before mentioning food or other uses, God mentions the warmth provided by the wool, fur, and skins of these animals, from which humans make clothing and blankets. This highlights the fundamental importance of this simple blessing for human well-being.

Thematic Context

The mention of Dif’ is a perfect example of the surah’s core theme and methodology. It takes a basic, universal human experience—the feeling of warmth on a cold day—and frames it as a direct, purposeful, and merciful gift from the Creator. It is part of the surah’s detailed enumeration of blessings, which aims to cultivate a deep sense of gratitude by making the reader mindful of the divine providence in the most mundane aspects of their daily lives.

Modern & Comparative Lens

The ability to maintain body temperature is a critical biological need. This verse, by highlighting “warmth” as a primary blessing from livestock, shows a deep understanding of the fundamental requirements for human survival. In a modern world of central heating and advanced textiles, it is easy to take the blessing of warmth for granted. This verse is a call back to a more elemental appreciation of this profound gift.

Practical Reflection & Application

This verse is a beautiful prompt for mindfulness. The next time you put on a warm sweater on a chilly day, or snuggle under a warm blanket at night, you can consciously remember this verse. You can take a moment to feel the sensation of dif’ and to feel a sense of gratitude to God, who designed a world with creatures that provide us with this essential comfort. It is a simple practice that can infuse a daily experience with a deep sense of spiritual connection and gratitude.

21. Faḥshā’ (فَحْشَاء) – Immorality/Indecency

Linguistic Root & Etymology

The word Faḥshā’ comes from a root that means to be excessive, to be exorbitant, or to transgress the proper limits. Faḥshā’ refers to any act that is considered obscene, indecent, lewd, or shamefully immoral. It particularly refers to sins of a sexual nature, but can also include any action that is openly and shamelessly evil.

Classical Exegesis (Tafsir)

In the highly comprehensive “verse of justice” (16:90), after commanding justice (‘adl) and excellence (iḥsān), the verse lists the things that God forbids: “He forbids immorality (al-faḥshā’), evil conduct (al-munkar), and oppression (al-baghy).” Commentators place faḥshā’ as the first prohibition, highlighting its gravity. It is understood to encompass all forms of indecency that corrupt the individual and the moral fabric of society. The verse presents a complete moral system, commanding the foundations of a good society and forbidding the foundations of a corrupt one.

Thematic Context

The prohibition of faḥshā’ is a key part of the surah’s vision for a grateful and righteous society. The chapter teaches that a community that is truly grateful for God’s blessings will naturally structure its life according to His moral laws. Just as God commands justice, He forbids indecency. The two are inseparable. A society cannot be truly just if it allows immorality to become widespread, as this corrupts the family unit and the social fabric that justice depends on.

Modern & Comparative Lens

The definition of “indecency” or “immorality” can vary significantly between cultures and change over time. The Islamic concept of faḥshā’ provides a divinely-grounded set of moral boundaries, particularly in the area of sexuality and public modesty. In the modern, often highly sexualized and permissive cultural landscape, the Quranic prohibition of faḥshā’ is a strong call for the preservation of modesty, chastity, and the sanctity of the family unit as the foundation of a healthy society.

Practical Reflection & Application

This verse is a clear command to avoid all forms of indecency in our own lives. This includes our actions, our speech, and what we choose to look at. It is a call to cultivate a sense of modesty (ḥayā’) in our dress and our conduct. It also means that we should not be silent in the face of public indecency, but should wisely and gently “forbid” it, as the verse commands, starting with ourselves and our families. To build a just society, we must also work to build a moral and decent one.

22. Faḍl (فَضْل) – Bounty/Grace

Linguistic Root & Etymology

The word Faḍl comes from a root that means to be in excess, to be a surplus, or to be superior. Faḍl refers to bounty, grace, favor, or a gift that is given over and above what is strictly due. It is an act of pure generosity. God’s faḍl is His infinite bounty that He bestows upon His creation out of His pure grace, not because they have earned it.

Classical Exegesis (Tafsir)

In Surah An-Nahl, the ability to engage in maritime commerce is described as a means “that you may seek of His bounty” (wa li-tabtaghū min faḍlih). Commentators explain that trade, profit, and all the economic benefits derived from the sea are a form of God’s faḍl. The surah also states that God has “favored” (faḍḍala) some people over others in provision. This is not a sign of one person being inherently better than another, but a part of the divine plan and test. The ultimate goal of seeking this bounty, the verse concludes, is “that you may be grateful.”

Thematic Context

The concept of Faḍl is deeply intertwined with the surah’s central theme of God’s blessings (ni‘mah). While ni‘mah is a general term for any blessing, faḍl emphasizes the gratuitous and superabundant nature of these gifts. The surah teaches that everything we have is from God’s pure grace. This understanding is meant to demolish human arrogance and to cultivate a deep sense of humility and gratitude. Recognizing that our sustenance is from His faḍl is a key to unlocking a grateful heart.

Modern & Comparative Lens

The concept of “grace” is central to Christian theology, referring to the unmerited favor of God. The Islamic concept of faḍl is very similar, emphasizing that all good, including guidance and salvation, is ultimately from God’s pure bounty, not just from human effort. This worldview stands in contrast to a purely meritocratic view of life, which can lead to arrogance in success and despair in failure. The concept of faḍl teaches that we should work hard, but always recognize that the results and the blessings that flow from them are a gift of grace.

Practical Reflection & Application

We should live our lives constantly seeking the faḍl of God. This means we strive and work in the world, but our ultimate reliance is on His bounty. It also means we should view our own successes and talents not as a source of pride, but as a gift of His grace. This understanding should make us generous. If we have been given from God’s infinite bounty, we should be eager to share that bounty with others, becoming a channel for His faḍl in the world.

23. Fulk (فُلْك) – Ships

Linguistic Root & Etymology

The word Fulk is a noun that can be singular or plural, referring to a ship or ships. Its root is often linked to the concept of an orbit or a sphere (falak), poetically suggesting a vessel that travels on the vast, spherical surface of the water. It is a key symbol of human ingenuity and divine providence in the Qur’an.

Classical Exegesis (Tafsir)

In Surah An-Nahl’s description of the blessings of the sea, it says, “And you see the ships (al-fulk) plowing through it.” The word for “plowing” (mawākhir) creates a powerful image of a great ship cutting a furrow through the water, like a plow through the earth. Commentators see this as a sign of God “subjecting” the sea to humanity. It is God who created the laws of physics (like buoyancy) and the properties of materials (like wood) that allow humans to build these vessels and navigate the powerful oceans. The sight of a ship sailing confidently on the vast sea is presented as a manifest sign of God’s power and His favor upon humanity.

Thematic Context

The Fulk are a central part of the surah’s theme of God’s blessings in the natural world, which have been “subjected” for human benefit. They represent the intersection of divine providence and human action. God provides the sea and the laws that govern it; humans use their God-given intellect to build the ships. This partnership is for a clear purpose: “that you may seek of His bounty and perhaps you will be grateful.” The ships are a means to an end, and that end is the economic well-being and spiritual gratitude of humankind.

Modern & Comparative Lens

Maritime technology has advanced incredibly since the time of the Qur’an’s revelation. Today, massive container ships, supertankers, and aircraft carriers plow the seas. [Image of a modern container ship on the ocean] The Quranic verse encourages a modern observer to look at these feats of engineering with a spiritual eye. Our ability to construct and command these floating cities is a testament to the intellect God has given us and the predictable physical laws He has embedded in the universe. The verse is a call to see these technological achievements not as a sign of our independence from God, but as a deeper manifestation of the potential He has placed within us and within His creation.

Practical Reflection & Application

The sight of a ship on the sea should be a moment of reflection. It is a symbol of journey, of commerce, and of human mastery over nature. This verse invites us to see all of this as a blessing from God. It should inspire gratitude for the global systems of trade that bring us food and goods from across the world. It is also a metaphor for our own life’s journey. We should strive to be like a well-built ship, navigating the “sea” of life with purpose, seeking the bounty of God, and guided by the unchanging stars of His revelation.

24. Ḥafadah (حَفَدَة) – Grandchildren/Helpers

Linguistic Root & Etymology

The word Ḥafadah is a plural noun from a root that means to serve or to hasten. It has two primary meanings: it can refer to grandchildren, who are the offspring of one’s children, or it can refer to servants and helpers who hasten to serve.

Classical Exegesis (Tafsir)

In the context of the blessings of family life, Surah An-Nahl states, “And Allah has made for you from yourselves mates and has made for you from your mates sons and grandchildren” (banīna wa ḥafadah). Most classical commentators have interpreted ḥafadah here as grandchildren, as this completes the picture of a flourishing family extending over generations. Some have also included the meaning of servants or helpers, suggesting that a blessed family is one where children and grandchildren are a source of help and support to their elders. In either case, it is presented as a significant divine blessing.

Thematic Context

The gift of ḥafadah is part of the surah’s theme of God’s blessings in the social and family sphere. The chapter moves from blessings in nature to the blessings of human society. A stable family unit, with spouses, children, and grandchildren, is presented as a fundamental blessing and a source of joy and strength. This blessing, like all others, is intended to evoke gratitude. The surah then immediately contrasts this with the actions of the disbelievers: “Then in the blessing of Allah they disbelieve?” This juxtaposition highlights the perversity of ingratitude in the face of such a beautiful and intimate gift.

Modern & Comparative Lens

The importance of intergenerational family bonds is a universal value, though one that is often under strain in modern, individualistic societies. The Quranic verse affirms the joy and blessing of a multi-generational family. The term ḥafadah is a beautiful and concise word that captures the continuation of one’s lineage and the unique relationship between grandparents and grandchildren. It celebrates the family not just as a nuclear unit, but as an extended network of love and support.

Practical Reflection & Application

This verse is a call to cherish our family relationships, especially the bonds with our children and grandchildren. We should see them not as a burden, but as a profound blessing and a trust from God. It encourages us to invest time and love in building strong, multi-generational families. For those who are blessed with grandchildren, it is a reminder to thank God for this special gift and to play an active role in their moral and spiritual upbringing.

25. Ḥalāl (حَلَال) – Lawful/Permissible

Linguistic Root & Etymology

The word Ḥalāl comes from the root ح-ل-ل (Ḥ-L-L), which means to untie, to release, or to dissolve. From this comes the legal meaning of something that is “un-tied” from prohibition. Ḥalāl is that which is lawful, permissible, and good according to divine law. It is the opposite of ḥarām (unlawful/forbidden).

Classical Exegesis (Tafsir)

Surah An-Nahl contains a clear command regarding consumption: “So eat of what Allah has provided for you, lawful and good” (ḥalālan ṭayyiban). It also contains a strong condemnation of the pagan practice of arbitrarily declaring certain things to be forbidden: “And do not say about what your tongues assert of untruth, ‘This is lawful and this is unlawful,’ to invent falsehood about Allah.” Commentators explain that the right to legislate what is ḥalāl and ḥarām belongs only to God. To invent prohibitions is a form of “shirk” (polytheism) in legislation and a denial of God’s blessings.

Thematic Context

The theme of Ḥalāl is a crucial part of the surah’s message of gratitude. The surah teaches that God, out of His mercy, has made the vast majority of good things lawful for us. True gratitude is to enjoy these lawful blessings and thank Him for them. To forbid what God has made ḥalāl is a form of ingratitude, as it rejects His generosity. The principle is one of permissibility unless explicitly prohibited, which opens the door to enjoying the vast goodness that God has placed on the earth.

Modern & Comparative Lens

The concept of a divinely-based dietary and legal code is a feature of Judaism (with its laws of kashrut) and Islam. The Islamic concept of ḥalāl is comprehensive, covering not just food but also income, marriage, and all other aspects of life. The pairing of ḥalālan ṭayyiban (“lawful and good/pure”) is significant. It implies that what is truly lawful is also inherently good, pure, and wholesome. In the modern world, the “halal industry” has grown into a major global market, encompassing everything from food to finance and tourism.

Practical Reflection & Application

This verse gives us a simple and beautiful principle for life: “Eat [and enjoy] what is lawful and good, and be grateful for the favor of Allah.” We should seek to ensure that our food, our income, and our enjoyments are all within the bounds of what is ḥalāl. We should then enjoy these blessings without guilt, but with a deep sense of gratitude to the One who provided them. It is a path of mindful enjoyment, not of extreme asceticism or unrestrained indulgence.

26. Ḥanīf (حَنِيف) – Upright/Monotheist

Linguistic Root & Etymology

The word Ḥanīf comes from a root that means to incline or to lean. A ḥanīf is one who “inclines away” from the crookedness of falsehood and “inclines towards” the straight path of the truth. In the Qur’an, it is a title of great honor, used to describe the pure, natural, and uncompromising monotheism of Prophet Ibrahim, which predated the specific legal codes of Judaism and Christianity.

Classical Exegesis (Tafsir)

In Surah An-Nahl’s beautiful tribute to Prophet Ibrahim, he is described with a series of noble titles, including being a “community” (ummah), devoutly obedient (qānit), and “an upright monotheist” (ḥanīfan). It states, “and he was not of the polytheists.” Commentators explain that being a ḥanīf was Ibrahim’s core spiritual identity. He was not a Jew nor a Christian; he was a pure monotheist who submitted his will to the One God, instinctively rejecting the idolatry of his people and seeking the original, unadulterated truth.

Thematic Context

The attribute of Ḥanīf is central to the surah’s theme of returning to the primordial religion of pure monotheism. The Qur’an presents the message of Prophet Muhammad not as a new religion, but as a restoration of the timeless “creed of Ibrahim.” By describing Ibrahim as a ḥanīf, the surah calls the People of the Book and the pagan Arabs to return to the simple, pure monotheistic faith of their common patriarch, free from the later additions and corruptions that had entered their religions.

Modern & Comparative Lens

The concept of the ḥanīf is a powerful statement of religious identity. It posits the existence of a primordial, natural monotheism (often linked to the concept of the fiṭrah, the natural disposition of the soul) to which all prophets called. This provides a framework for Islam’s relationship with other monotheistic faiths, seeing them as branches from the same original trunk of this “hanifite” faith. It is a call to a faith that is not based on sectarian identity, but on a direct and upright submission to the One God.

Practical Reflection & Application

We should aspire to be a ḥanīf in our own lives. This means striving for a faith that is pure, sincere, and free from superstition, blind imitation, and the “idols” of our time. It is a call to critically examine our own beliefs and practices, and to constantly “incline away” from what is false and “incline towards” what is true. It is the path of the spiritual seeker who, like Ibrahim, is always seeking the pure source of truth.

27. Ḥasanah (حَسَنَة) – Good/Goodness

Linguistic Root & Etymology

The word Ḥasanah comes from the root ح-س-ن (Ḥ-S-N), which means to be good, to be beautiful, or to be excellent. A ḥasanah is a good deed, a good word, a blessing, or any form of goodness. It is the opposite of sayyi’ah (an evil deed).

Classical Exegesis (Tafsir)

The word ḥasanah appears in several key verses in Surah An-Nahl. It states that for those who do good (aḥsanū) in this world, there is “goodness” (ḥasanah) in this world, and the home of the Hereafter is even better. It is also used in the famous verse on the methodology of preaching: “Invite to the way of your Lord with wisdom and good instruction (maw‘iẓah ḥasanah) and argue with them in a way that is best (aḥsan).” Commentators explain that the path to God must be walked with goodness, and the call to that path must be made with goodness and beauty.

Thematic Context

The theme of ḥasanah is the practical manifestation of a life of gratitude and justice. The surah doesn’t just call for belief; it calls for that belief to be translated into beautiful, good, and excellent actions. The promise of a ḥasanah in this world (a good and blessed life) for those who do good is a powerful motivator. It connects righteous living not just with a reward in the next life, but with a better quality of life in the here and now. The command to preach with “good instruction” shows that the means of spreading the message must be as beautiful as the message itself.

Modern & Comparative Lens

The idea that goodness is rewarded both in this life and the next is a common principle in religious ethics. The emphasis on “beautiful” or “good” preaching is a timeless principle of effective and ethical communication. It is a direct refutation of coercive or aggressive methods of proselytization. It aligns with the modern understanding that persuasion is most effective when it is done with wisdom, empathy, and respect for the audience.

Practical Reflection & Application

This is a call to fill our lives with ḥasanah. We should strive to do good deeds, to speak good words, and to have a positive and beautiful impact on the world around us. We should have the optimistic belief that this goodness will be rewarded by God with a good life here and an even better one hereafter. When we share our faith or values with others, we must do so with “beautiful preaching”—with kindness, wisdom, and the best of manners, making the very method of our call an example of the beauty we are calling to.

28. Hijrah (هِجْرَة) – Migration

Linguistic Root & Etymology

The word Hijrah comes from the root ه-ج-ر (H-J-R), which means to depart, to forsake, or to migrate. Hijrah is the act of migration, specifically leaving one’s home and land for the sake of God. It signifies a decisive break from an environment of disbelief and persecution to one where a believer can practice their faith freely.

Classical Exegesis (Tafsir)

Surah An-Nahl speaks directly to the early Muslims who were facing persecution in Mecca. It gives glad tidings to “those who emigrated for the sake of Allah after they had been wronged” (walladhīna hājarū fī Allāhi min ba‘di mā ẓulimū). God promises them that He will “surely settle them in this world in a goodly settlement,” and that the reward of the Hereafter is even greater. Commentators explain that this verse was a source of immense comfort and encouragement for the early Muslims who undertook the difficult migration to Abyssinia and later to Medina, assuring them that their sacrifice would be rewarded both in this world and the next.

Thematic Context

The theme of Hijrah is a crucial part of the surah’s message of patience and its reward. Migration for the sake of God is presented as one of the ultimate acts of sacrifice and faith. It is a physical manifestation of choosing God over homeland, family, and possessions. The surah links this act directly with patience (ṣabr) and trust (tawakkul), presenting them as the inner qualities that make such a difficult journey possible. The promise of a “goodly settlement” in this world was fulfilled for the migrants to Medina, who were given a secure home and leadership of a new community.

Modern & Comparative Lens

Migration and the experience of diaspora are central themes in the history of many peoples, most notably the Jewish people. The Islamic concept of Hijrah gives this universal human experience a specific spiritual meaning. The migration of the Prophet Muhammad from Mecca to Medina marks the beginning of the Islamic calendar and the founding of the first Muslim community-state, making it the pivotal event in Islamic history. In a modern context, the concept of hijrah is also understood metaphorically as a spiritual migration away from a “land” of sin and heedlessness to a “land” of obedience and remembrance of God.

Practical Reflection & Application

The principle of Hijrah teaches us that when we are in an environment that is making it impossible for us to practice our faith and live a moral life, we have a duty to migrate to a better environment if we are able. This might be a physical migration, or it could be a metaphorical one—changing our circle of friends, our workplace, or our online habits to create a space where our faith can flourish. It is a call to be proactive in creating an environment that supports our spiritual well-being.

29. Ḥikmah (حِكْمَة) – Wisdom

Linguistic Root & Etymology

The word Ḥikmah comes from the root ح-ك-م (Ḥ-K-M), which revolves around the concepts of judgment, ruling, and preventing wrong. Ḥikmah is wisdom—the ability to understand the true nature of things and to act in a correct and decisive manner. It is a combination of profound knowledge and sound judgment. It is considered one of the greatest gifts God can bestow upon a person.

Classical Exegesis (Tafsir)

In the famous verse on the methodology of preaching (16:125), God commands the Prophet, “Invite to the way of your Lord with wisdom (bil-ḥikmah) and beautiful instruction.” Classical commentators have defined ḥikmah here in several ways. It means using clear, sound, and convincing arguments based on the Qur’an and the signs in creation. It also means having the wisdom to understand the audience and to tailor the message to their level of understanding and their specific situation. It is the opposite of a rigid, one-size-fits-all approach to sharing the message.

Thematic Context

The command to use Ḥikmah is central to the surah’s theme of conveying the divine message. The surah itself is a perfect example of this wisdom. It presents a variety of arguments—from nature, from history, from reason—to appeal to different types of people. The theme is that the truth must be delivered in a truthful and wise manner. The beauty and wisdom of the message must be reflected in the beauty and wisdom of the method used to convey it.

Modern & Comparative Lens

The concept of wisdom (sophia in Greek) is the highest virtue in many philosophical traditions. The Quranic concept of ḥikmah is a practical, applied wisdom. It is not just about knowing, but about knowing how to act and how to speak in the best possible way. This verse is a cornerstone of the Islamic science of da‘wah (calling to Islam), and it provides a timeless charter for effective and ethical communication. It is a direct command to be intelligent, strategic, and compassionate in all our efforts to share what we believe is true.

Practical Reflection & Application

This verse is a direct command for anyone who wishes to share knowledge, advice, or faith with others. We must strive to use ḥikmah. This means we need to think before we speak. We need to understand the person we are talking to. We need to use arguments that are rational and appeals that are gentle. It is a call to be thoughtful and strategic in our communication, rather than being blunt, abrasive, or dogmatic. To speak with ḥikmah is a profound act of worship and a sign of true understanding.

30. Ḥilyah (حِلْيَة) – Ornaments

Linguistic Root & Etymology

The word Ḥilyah comes from a root that means to adorn, to decorate, or to make beautiful. A ḥilyah is an ornament, a piece of jewelry, or any object of adornment. It refers to things that are worn for the purpose of beautification.

Classical Exegesis (Tafsir)

In its description of the blessings of the sea, Surah An-Nahl mentions that God has subjected it so that we may “extract from it ornaments which you wear” (wa tastakhrijū minhu ḥilyatan talbasūnahā). Classical commentators have identified this primarily with pearls (lu’lu’) and coral (marjān), which are extracted from the sea and have been used as precious jewelry throughout human history. The verse points to this as a specific and special blessing from God.

Thematic Context

The mention of Ḥilyah is a beautiful part of the surah’s theme of God’s comprehensive and benevolent providence. It demonstrates that God provides not only for our needs (food from the sea) and our utility (transport on the sea), but also for our sense of beauty and adornment. This shows a Creator who cares for the aesthetic and psychological well-being of His creatures. The fact that the sea produces not just fish but also beautiful jewels is presented as a sign of the artistry and generosity of the Creator, intended to evoke gratitude.

Modern & Comparative Lens

The human desire for beauty and adornment is a universal cultural constant. The Qur’an, through this verse, validates this desire and frames it as a natural appreciation for a divine gift. It stands in contrast to extreme ascetic traditions that might view all forms of adornment as inherently worldly and negative. The Islamic view is one of balance: enjoying the beauty and adornment that God has provided is permissible and a form of gratitude, as long as it does not lead to arrogance or extravagance.

Practical Reflection & Application

This verse is a call to appreciate the blessing of beauty. When we see or wear something beautiful, like a piece of jewelry, we should see it as a reflection of God’s own attribute as “The Beautiful” (Al-Jamīl) and a gift from the “treasuries” of His creation. This appreciation should lead to gratitude, not to vanity. It is a reminder that the same God who created the vast and powerful oceans also placed within them these delicate and beautiful ornaments for our enjoyment.

31. Ibrāhīm (إِبْرَاهِيم) – Abraham

Linguistic Root & Etymology

The name Ibrāhīm (Abraham) is of ancient Semitic origin, generally understood to mean “father of a multitude.” He is a paramount prophet in Judaism, Christianity, and Islam, and is given the Quranic title Khalīl-Allāh (the Intimate Friend of God). His example is presented as the model of perfect faith and gratitude.

Classical Exegesis (Tafsir)

Surah An-Nahl presents Ibrāhīm as the ultimate human paradigm of the surah’s main themes. In a powerful and concise passage, he is described as: 1) an ummah (a nation in one man), 2) devoutly obedient to Allah (qānit), 3) an upright monotheist (ḥanīf), and most importantly for this surah, 4) “grateful for His favors” (shākiran li-an‘umih). Because he was the perfect model of gratitude, God “chose him and guided him to a straight path” and gave him goodness in this world and a place among the righteous in the next.

Thematic Context

The portrait of Ibrāhīm is the human culmination of the surah’s central message. After spending over a hundred verses enumerating God’s blessings and calling for gratitude, the surah presents Ibrāhīm as the perfect historical embodiment of this grateful response. He is the polar opposite of the person described as “a great wrongdoer and an obstinate ingrate.” The surah then connects the Prophet Muhammad directly to his legacy: “Then We inspired to you, [O Muhammad], to follow the religion of Abraham, the upright.” This makes gratitude the core of the prophetic inheritance.

Modern & Comparative Lens

Abraham is the great patriarch shared by over half of humanity. The Quranic emphasis on him as being primarily “grateful for God’s favors” provides a unique and powerful lens through which to view his character. It defines his greatness not just through his actions (like his willingness to sacrifice his son), but through his inner state of being. His gratitude is what made him worthy of being chosen and guided. He is the model of a life where every blessing received is met with a proportionate and beautiful act of thanksgiving.

Practical Reflection & Application

The life of Prophet Ibrāhīm is presented as a direct model for us to emulate. We should strive to embody the qualities listed in this surah: to be people of principle (like an ummah), to be devoutly obedient, to be pure monotheists, and above all, to be deeply and actively grateful for every single blessing God has given us. To follow the “religion of Abraham” is to walk the path of profound and unwavering gratitude.

32. ‘Ibrah (عِبْرَة) – A Lesson

Linguistic Root & Etymology

The word ‘Ibrah comes from the root ع-ب-ر (ʻ-B-R), which means to cross over, to traverse, or to interpret. An ‘ibrah is a lesson or a moral, so named because by reflecting on it, the mind “crosses over” from the surface appearance of a thing to its deeper meaning and significance. It implies a lesson that is learned through reflection on an example.

Classical Exegesis (Tafsir)

In Surah An-Nahl, after describing the miraculous production of pure milk from within the belly of livestock, the verse concludes, “And indeed, for you in livestock is a lesson (la-‘ibrah).” Commentators explain that the lesson is a profound one. It is a call to reflect on the divine power that can bring forth a pure, white, palatable drink from a place between the digested food (excretion) and the blood. This amazing transformation is a clear sign of a Creator with perfect power and wisdom. The animal is a living factory, and by studying it, we can learn a deep lesson about its Maker.

Thematic Context

The concept of taking an ‘ibrah is central to the surah’s entire methodology. The chapter is a collection of signs, and each sign is presented with the implicit or explicit call to learn a lesson from it. The goal is not just to see the blessings, but to “cross over” from the blessing to the Blesser. The surah teaches that the entire universe is a book of lessons for those who have the eyes to see and the hearts to reflect. The failure of the disbelievers is their failure to derive the correct ‘ibrah from the clear signs all around them.

Modern & Comparative Lens

The process of deriving a lesson from observation and reflection is the very foundation of the scientific method and all forms of learning. The Quranic concept of ‘ibrah is a divinely-guided form of this process. It encourages us to study the natural world, not just to understand how it works, but to understand what it means. It is a call to an integrated knowledge, where scientific observation and spiritual reflection are not separate activities, but two parts of a single quest to understand the reality created by God.

Practical Reflection & Application

This is a direct command to be a lifelong learner and a deep thinker. We should go through life with our eyes and hearts open, constantly seeking the ‘ibrah in the events and phenomena around us. What is the lesson in this beautiful sunset? What is the lesson in this difficult trial? What is the lesson in the behavior of this animal? To live in a state of seeking ‘ibrah is to live a life of constant growth, discovery, and increasing closeness to the ultimate Teacher.

33. Iḥsān (إِحْسَان) – Excellence/Goodness

Linguistic Root & Etymology

The word Iḥsān comes from the same root as ḥasanah, ح-س-ن (Ḥ-S-N), meaning to be good or beautiful. The Form IV verbal noun, iḥsān, signifies the act of doing things in the best, most excellent, and most beautiful manner. It is the pinnacle of the Islamic ethical system, defined by the Prophet Muhammad as “to worship Allah as if you see Him, and if you cannot see Him, then to know that He sees you.”

Classical Exegesis (Tafsir)

In the “verse of justice” (16:90), God commands not only justice (‘adl) but also iḥsān. Classical commentators have explained the relationship between these two. Justice (‘adl) is the baseline: giving everyone their due right and fulfilling one’s obligations. Iḥsān is a higher level: it is to go beyond the call of duty, to give more than what is required, to forgive when one has the right to retaliate, and to be proactive in goodness and generosity. It is the level of spiritual and ethical excellence.

Thematic Context

The command for Iḥsān is the highest moral aspiration presented in the surah. It is the ultimate expression of a grateful heart. A person who is truly grateful for God’s infinite blessings and His excellence in creation will strive to reflect that excellence in their own character and actions. The surah also states that God is with those who have piety and who are “doers of excellence” (muḥsinīn). This shows that iḥsān is a key to receiving God’s special support and guidance.

Modern & Comparative Lens

The concept of striving for excellence is a universal value. The Greek concept of areté (virtue or excellence) is a parallel in Western philosophy. The Islamic concept of iḥsān is unique in its God-consciousness. The motivation for excellence is the awareness that God is always watching. This transforms any action, from a simple act of kindness to a complex professional task, into an act of worship, performed to the highest possible standard as if it were being presented directly to the Divine.

Practical Reflection & Application

This is a call to bring a spirit of iḥsān to everything we do. In our work, we should strive not just to get the job done, but to do it with excellence. In our relationships, we should strive not just to be fair, but to be forgiving and generous. In our worship, we should strive not just to perform the outward motions, but to do so with full presence of heart, as if we see God. To live a life of iḥsān is to live a life of beauty, purpose, and profound connection to the Divine.

34. ‘Ilm (عِلْم) – Knowledge

Linguistic Root & Etymology

The word ‘Ilm comes from the root ع-ل-م (ʻ-L-M), which means to know, to be aware of, or to have knowledge. ‘Ilm is a comprehensive term for knowledge, covering everything from basic information to deep understanding. In the Qur’an, it is often used to contrast the true knowledge that comes from divine revelation with the conjecture and ignorance of those who disbelieve.

Classical Exegesis (Tafsir)

Surah An-Nahl emphasizes that true ‘ilm belongs to God alone. It repeatedly challenges the polytheists, stating that the idols they worship “do not create anything, but are themselves created. They are, dead, not alive, and they do not perceive when they will be resurrected.” Their worship is based on ignorance, not knowledge. The surah also warns against disputing about God “without knowledge” (bi-ghayri ‘ilm). It is also stated that on the Day of Judgment, those who led others astray will bear their own burdens and the burdens of those they misled “without knowledge.”

Thematic Context

The theme of true ‘Ilm versus ignorance is a fundamental pillar of the surah’s argument. The surah presents itself as a source of true knowledge, a light that dispels the darkness of ignorance. It argues that faith is based on knowledge—the knowledge of God derived from reflecting on His signs in creation and in revelation. Disbelief, in contrast, is based on conjecture, blind imitation of ancestors, and a refusal to use the faculties of hearing, sight, and heart to acquire true knowledge.

Modern & Comparative Lens

The pursuit of knowledge is highly esteemed in Islam, with the first word of revelation being “Read!” (Iqra’). The Quranic concept of ‘ilm is not limited to religious sciences. It encourages the pursuit of all forms of beneficial knowledge, as the study of the natural world is seen as a study of the “signs” of God. The surah’s condemnation of arguing “without knowledge” is a timeless principle that critiques dogmatism and promotes an evidence-based approach to belief.

Practical Reflection & Application

This is a direct command to be a lifelong seeker of knowledge. We should base our beliefs and our major life decisions on sound knowledge, not on hearsay, superstition, or peer pressure. This requires us to study the Qur’an, to learn about our faith from reliable sources, and to reflect on the world around us. It is also a call to intellectual humility, to recognize the limits of our own knowledge and to avoid making assertions about God or religious matters without a clear basis in revelation.

35. Imām (إِمَام) – Leader/Model

Linguistic Root & Etymology

The word Imām comes from a root meaning to be in front, to aim for, or to lead. An imām is a leader who is in front of the people, a model or example who is to be followed, or a guide. It can refer to a prayer leader, a political leader, a prophet, or even a book of guidance.

Classical Exegesis (Tafsir)

In the profound description of Prophet Ibrahim in Surah An-Nahl, he is referred to as having been an “ummah” (a nation in one). In another surah (2:124), after passing all his tests, God tells him, “I will make you a leader (imām) for the people.” While the word ummah is used in An-Nahl, the concept of Ibrahim as the ultimate imām of monotheism is central to his portrayal here. He is presented as the supreme model of gratitude and pure faith, the leader whose path (millah) the Prophet Muhammad is commanded to follow.

Thematic Context

The concept of Ibrahim as the Imām is a cornerstone of the surah’s theme of prophetic inheritance. It establishes a clear lineage of guidance. The path of Muhammad is not an innovation; it is a continuation and restoration of the path of the great leader of all monotheists, Ibrahim. This provided the Prophet Muhammad with a powerful historical and spiritual legitimacy. He was not just a lone voice, but the heir to a long and noble tradition of leadership that began with the beloved patriarch, Ibrahim.

Modern & Comparative Lens

The concept of an imām as a spiritual and moral exemplar is a powerful one. In Shi’a Islam, the concept of the Imam takes on a central theological importance, referring to the divinely-appointed infallible leaders from the family of the Prophet. In Sunni Islam, the term is used more broadly for any respected leader or scholar. The Quranic portrayal of Ibrahim as the archetypal imām for all of humanity presents a universal model of leadership based not on power or lineage, but on perfect submission to God, profound gratitude, and unwavering moral integrity.

Practical Reflection & Application

We should look to Prophet Ibrahim as a true imām and a role model for our own lives. We should study his story and strive to emulate his qualities: his courage in standing for the truth, his wisdom in debating with his people, his absolute trust in God, and, as highlighted in this surah, his profound sense of gratitude. By taking him as our leader and model, we place our feet on the straight path that he was guided to.

36. Jadal (جِدَال) – Dispute/Argument

Linguistic Root & Etymology

The word Jadal comes from a root that means to twist or to braid a rope. From this comes the meaning of a dispute, a debate, or an argument, as it involves the “twisting” of arguments and counter-arguments. It often carries a negative connotation of a contentious or hostile dispute, but it can also refer to a reasoned argument.

Classical Exegesis (Tafsir)

In the verse on the methodology of preaching (16:125), God commands the Prophet on how to engage with people: “and argue with them in a way that is best” (wa jādilhum billatī hiya aḥsan). Commentators explain that this is a command to engage in dialogue and debate with non-believers, but to do so with the best possible etiquette. The argument should be based on reason and clear evidence, and it must be delivered with politeness, respect, and a genuine desire to guide, not to simply win the debate or humiliate the opponent. It is the opposite of a hostile or contentious argument.

Thematic Context

The command for the “best form of jadal” is a central part of the surah’s theme of conveying the divine message with wisdom and beauty. It acknowledges that dialogue and debate are a necessary part of calling people to the truth. However, it places strict ethical constraints on this dialogue. The surah itself is a perfect example of this principle. It engages with the arguments of the polytheists, refutes them with powerful evidence from nature and reason, but always maintains a tone of dignified and merciful admonition.

Modern & Comparative Lens

The principles of civil discourse and respectful debate are essential for any healthy society, though they are often lacking in our modern, polarized world. The Quranic command for jadal “in a way that is best” is a timeless charter for interfaith dialogue, political debate, and even personal disagreements. It is a call to focus on the substance of the argument, to maintain respect for the other person, and to always seek the common ground of truth, rather than descending into ad hominem attacks and polemics.

Practical Reflection & Application

This is a direct command that should govern all our disagreements. When we find ourselves in a debate, whether online or in person, about a religious, political, or personal matter, we should pause and ask ourselves: “Am I doing this in the ‘way that is best’?” Am I being respectful? Am I using the best evidence? Is my primary goal to guide and seek truth, or just to prove that I am right? This simple self-check can elevate our disagreements from destructive conflicts to productive dialogues.

37. Khizī (خِزْي) – Disgrace

Linguistic Root & Etymology

The word Khizī comes from a root that means to be disgraced, to be humiliated, or to be put to shame. It refers to a state of public shame and ignominy. It is a profound form of humiliation that affects a person’s honor and standing.

Classical Exegesis (Tafsir)

In Surah An-Nahl, the Day of Judgment is described as “the Day that Allah will disgrace them” (yawma yukhzīhim Allāh). Their disgrace will be in the form of a direct question: “Where are My ‘partners’ for whom you used to oppose [the believers]?” Commentators explain that this will be the ultimate public humiliation. In front of all of creation, the leaders of disbelief will be exposed, and the utter foolishness of their idolatry will be made manifest. The very “gods” for whom they argued and fought will be nowhere to be found, and they will be left in a state of complete and utter shame.

Thematic Context

The theme of the ultimate Khizī of the disbelievers is the final outcome of the path of ingratitude and arrogance. In this world, the disbelievers often have power, honor, and prestige. They mock the humble believers. The surah promises that this situation will be completely inverted in the hereafter. The honor of this world will be turned into eternal disgrace, and the humility of the believers will be turned into eternal honor. This theme is meant to give patience to the believers who are being humiliated in this life, assuring them of their ultimate vindication.

Modern & Comparative Lens

The concept of a final day of reckoning where pride is humbled and the humble are exalted is a powerful theme in many religious and ethical narratives. It speaks to the deep human yearning for ultimate justice. The Quranic concept of khizī is a particularly potent expression of this, as it focuses on the psychological and social aspect of the punishment—the unbearable shame of having one’s folly and injustice exposed before the entire universe.

Practical Reflection & Application

This verse is a powerful deterrent from arrogance and injustice. It reminds us that any honor or status we achieve through means that are displeasing to God is a fleeting illusion. True and lasting honor is only that which is granted by God. We should strive to live our lives in such a way that we will have no cause for shame on the day we meet our Lord. This means living a life of integrity, humility, and sincerity, so that on the Day of Judgment, we are among the honored, not the disgraced.

38. Laban (لَبَن) – Milk

Linguistic Root & Etymology

The word Laban means milk. Its root refers to this white, nutritious liquid produced by female mammals. In the Qur’an, it is presented as a sign of God’s power and a blessing for humanity. It is also one of the drinks mentioned as being in the rivers of Paradise.

Classical Exegesis (Tafsir)

The verse in Surah An-Nahl describing the origin of milk is one of the most celebrated “scientific” verses in the Qur’an: “We give you to drink from what is in their bellies – from between excretion and blood – pure milk, palatable to drinkers” (labanan khāliṣan sā’ighan lil-shāribīn). Commentators throughout history have expressed their amazement at this description. They understood it as a reference to the miraculous biological process where the digested food (which is near the excretory matter) is absorbed as nutrients into the blood, and from this blood, the mammary glands produce pure, clean milk, untainted by the blood or the waste matter that surrounds it.

Thematic Context

The miracle of laban is one of the primary exhibits in the surah’s grand argument for the existence of a wise and powerful Creator. It is a sign (‘ibrah) that demonstrates God’s ability to bring the pure from the impure. This theme is meant to be a metaphor for God’s ability to bring forth faith from a disbelieving society, or to bring a pure revelation into a corrupt world. The transformation of grass into pure milk is a daily miracle that points to the transformative power of God.

Modern & Comparative Lens

Modern physiology confirms the accuracy of the Quranic description in a remarkable way. The nutrients from digested food in the intestines are absorbed into the bloodstream. The mammary glands then filter these nutrients from the blood and synthesize them into milk. The milk production process is indeed located “between” the waste in the intestines and the blood in the circulatory system. For many Muslims, this scientific accuracy is a proof of the divine origin of the Qur’an, as such a precise biological description would have been impossible for anyone to know 1400 years ago.

Practical Reflection & Application

This verse is a direct call to mindful consumption. The next time you drink a glass of milk, you are encouraged to pause and reflect on its miraculous origin. Think about the complex and wonderful process that God has placed within the cow, transforming simple grass into this pure, palatable, and nutritious drink. This simple act of reflection can turn a daily habit into a profound act of worship, filling the heart with awe and gratitude (shukr) for the wisdom of the Creator.

39. Laḥm Ṭarī (لَحْمًا طَرِيًّا) – Fresh Meat

Linguistic Root & Etymology

This phrase combines Laḥm (meat/flesh) with Ṭarī, which means fresh, tender, or moist. The phrase Laḥm Ṭarī means “fresh meat” or “tender flesh,” specifically referring to fish and other seafood.

Classical Exegesis (Tafsir)

In the verse enumerating the blessings of the sea (16:14), the first benefit mentioned is that God subjected it “for you to eat from it fresh meat” (li-ta’kulū minhu laḥman ṭariyyan). Commentators have noted the precision of the term “fresh.” Unlike the meat of livestock, which could be preserved and dried, the primary way of eating fish, especially in a coastal region, was fresh from the sea. The term perfectly captures the nature of this particular blessing. It is presented as a direct and easily accessible source of sustenance provided by God from the vast and often intimidating ocean.

Thematic Context

The blessing of Laḥm Ṭarī is a key part of the surah’s theme of God’s comprehensive and benevolent provision. It demonstrates that God’s sustenance comes from diverse and amazing sources. He provides meat from the land (the livestock) and “fresh meat” from the sea. This variety is a sign of His boundless generosity and creative power. This blessing, like all the others listed in the surah, is mentioned for a clear purpose: to evoke a sense of gratitude in the human heart.

Modern & Comparative Lens

Fish and seafood are a primary source of protein for a huge portion of the world’s population. Modern nutrition has also highlighted the particular health benefits of seafood, such as omega-3 fatty acids. The Quranic verse, by highlighting “fresh meat” from the sea as a primary blessing, shows an appreciation for this vital source of human nutrition. The current global challenges of overfishing and the depletion of marine life add a sense of urgency to the Quranic call to be grateful for this blessing, which implies a responsibility to manage it sustainably.

Practical Reflection & Application

This verse is another beautiful prompt for mindful eating. When we eat fish or any seafood, we can take a moment to reflect on its origin from the vast ocean and to thank God for this specific blessing. We can appreciate its freshness and its nutritional value as a gift from the Creator. This simple act of gratitude connects our daily meal to a larger spiritual reality and acknowledges God as the ultimate Provider.

40. Makr (مَكْر) – A Plot/Scheme

Linguistic Root & Etymology

The word Makr comes from a root that means to plot or to scheme, especially in a subtle or hidden way. It is a morally neutral term, similar to kayd. It can be a blameworthy plot (the schemes of evil people) or a praiseworthy one (God’s plan to thwart the evil plotters). “The best of planners” is one of God’s descriptions in the Qur’an.

Classical Exegesis (Tafsir)

In Surah An-Nahl, the surah describes the historical pattern of those who rejected the prophets. It warns the disbelievers of Mecca, “Do they then feel secure from Allah’s plan, that He should cause the earth to swallow them or that the punishment should come upon them from where they do not perceive?” It also asks, “Then do those who have planned evil deeds (makarū as-sayyi’āt) feel secure…?” Commentators explain that the makr of the disbelievers was their secret plotting to harm the Prophet and to extinguish the message of Islam. The surah warns them that God’s plan is far greater and can completely nullify their schemes.

Thematic Context

The theme of evil makr is contrasted with the theme of God’s absolute power and sovereignty. It serves as a solemn warning to those who conspire against the truth. The surah teaches that such plotting is ultimately futile and self-destructive. God gives the plotters respite, but He is never unaware of their schemes. His punishment can come upon them suddenly and from an unexpected direction, rendering all their clever plans worthless. This theme is intended to give comfort to the believers who are the targets of these plots, assuring them that God is their ultimate protector.

Modern & Comparative Lens

The idea of a divine plan that overrides and thwarts the evil schemes of humans is a central theme in many theological narratives. It provides a framework for maintaining hope in the face of conspiracy and systemic injustice. The Quranic verses are a powerful reminder that human plotting has its limits. There is a higher moral and spiritual order in the universe that cannot be ultimately subverted. History is filled with examples of powerful and cunning tyrants whose seemingly foolproof plans ultimately ended in ruin.

Practical Reflection & Application

This verse is a source of strength for anyone who is facing injustice, betrayal, or the schemes of others. It teaches us not to be overwhelmed with fear or a desire for revenge. Instead, we should do our best to act with integrity and then place our trust in God, the best of planners. We should have faith that He is aware of the plots against us and that He has the power to protect us and to turn the schemes of the schemers back upon themselves.

41. Malā’ikah (مَلَائِكَة) – Angels

Linguistic Root & Etymology

The word Malā’ikah is the plural of malak, an angel. The root is often linked to the concept of being a messenger. The malā’ikah are beings created by God from light, who are incapable of disobedience and are in a constant state of worship and carrying out the commands of God. Belief in them is a pillar of Islamic faith.

Classical Exegesis (Tafsir)

In Surah An-Nahl, the angels are mentioned in several key roles. First, their primary role as messengers of revelation is highlighted: “He sends down the angels with the Spirit [of revelation] by His command upon whom He wills of His servants, [saying], ‘Warn that there is no deity except Me, so fear Me.'” Second, their role at the time of death is described. For the righteous, the angels come and “take their souls while they are good and pure, saying, ‘Peace be upon you. Enter Paradise.'” For the wrongdoers, the angels come and take their souls while they are in a state of injustice. The angels thus act as the agents who carry out God’s commands of revelation, mercy, and justice.

Thematic Context

The role of the Malā’ikah in the surah is central to the theme of the absolute reality and inescapable nature of God’s command. They are the agents who bridge the gap between the unseen divine will and the seen world. Their descent with revelation is the means of guidance. Their descent at the time of death is the beginning of the soul’s transition to the next life and the first moment of accountability. Their presence refutes the materialistic worldview of the disbelievers, who mockingly demand to see them as a form of entertainment.

Modern & Comparative Lens

Belief in angels is a common feature of the Abrahamic faiths. The Quranic portrayal of the malā’ikah emphasizes their complete subservience to God’s will and their role as a highly organized, cosmic workforce. The beautiful image of the angels greeting the righteous at death with “Peace be upon you” is a source of immense comfort and hope, providing a serene and beautiful vision of the moment of passing for a believer.

Practical Reflection & Application

Belief in the malā’ikah should make the unseen world feel more real and immediate to us. It reminds us that we are part of a larger cosmic drama. The knowledge that angels descend with God’s commands and mercy should fill us with hope. The knowledge of their presence at the moment of death should motivate us to live a life of piety, so that we may be among those whom the angels greet with peace and good tidings, rather than those who are taken in a state of wrongdoing.

42. Manāfi‘ (مَنَافِع) – Benefits

Linguistic Root & Etymology

The word Manāfi‘ is the plural of manfa‘ah, which comes from the root ن-ف-ع (N-F-ʻ), meaning to be of benefit or to be useful. Manāfi‘ are benefits, uses, or things that are profitable and useful. It is a general term for all the ways in which something can be of service to humanity.

Classical Exegesis (Tafsir)

In the verse describing the blessings of livestock (16:5), God says, “in them is warmth and [numerous] benefits (manāfi‘u), and from them you eat.” Commentators have explained that after mentioning the primary benefits of warmth and food, the word manāfi‘ is used as a comprehensive term to include all the other countless benefits derived from these animals. This includes using them for transportation, for plowing the land, and using their milk, skins, and other parts for a variety of purposes. It is a concise word that opens the door to reflecting on a multitude of blessings.

Thematic Context

The mention of Manāfi‘ is a key part of the surah’s cumulative argument for gratitude. The surah’s method is to show that God’s creation is not just powerful and beautiful, but it is also profoundly purposeful and beneficial for humanity. The world is not a hostile environment, but a divinely-crafted habitat filled with things that have been designed for our benefit. Recognizing this vast web of utility is meant to lead any rational person to a state of gratitude towards the benevolent Designer.

Modern & Comparative Lens

The concept of “utility” is central to modern economic and ethical theories like utilitarianism. The Qur’an uses this concept in a theological context. The utility of creation is not an accident; it is a sign of divine purpose. This perspective encourages a scientific and entrepreneurial spirit: to study the natural world to discover its “benefits” and to develop new ways to utilize them for the good of humanity is seen as a way of appreciating and engaging with God’s design.

Practical Reflection & Application

This verse encourages us to look at the world with an eye for its benefits. When we use any object, we can reflect on the chain of benefits that led to its creation. For example, a leather wallet comes from the skin of an animal, which was a source of countless other benefits. This practice of “benefit-tracing” can instill a deep sense of wonder at the intricate utility of the world God has created, and a profound sense of gratitude for the countless hidden manāfi‘ that sustain our lives every day.

43. Mathal (مَثَل) – Parable

Linguistic Root & Etymology

The word Mathal comes from the root م-ث-ل (M-Th-L), meaning to be like or similar. A mathal is a parable, a similitude, or an example that is presented to clarify a deeper meaning. It is a powerful Quranic teaching tool that uses concrete imagery to explain abstract spiritual and theological truths.

Classical Exegesis (Tafsir)

Surah An-Nahl is particularly rich in its use of parables. God says, “And Allah presents an example (ḍaraba Allāhu mathalan)…” and then gives a series of powerful parables. One is the mathal of a helpless slave owned by quarreling masters versus a man who is served by one master, illustrating the chaos of polytheism versus the clarity of monotheism. Another is the mathal of two men, one who is dumb and a burden, and another who commands justice and is on a straight path. A third is the mathal of a town that was secure and prosperous but became ungrateful, so God afflicted it with hunger and fear.

Thematic Context

The use of the Mathal is a key method the surah employs to make its theological arguments accessible and compelling. The parables are not just stories; they are logical and ethical arguments presented in a narrative form. They serve to illustrate the core themes of the surah: the coherence of monotheism versus the incoherence of polytheism, the value of a beneficial and just person, and the dire consequences of ingratitude. By striking these parables, God appeals to the human intellect and imagination to grasp the truth.

Modern & Comparative Lens

The use of parables to teach moral and spiritual truths is a universal technique, famously used by figures like Jesus and Aesop. The parables in Surah An-Nahl are notable for their psychological depth and their direct relevance to the core tenets of faith. They are, in essence, thought experiments that invite the listener to logically and emotionally experience the superiority of one worldview over another.

Practical Reflection & Application

When we read a mathal in the Qur’an, we should engage with it actively. We should pause and reflect: Who do these characters represent? What is the core principle being illustrated? How does this parable apply to my own life or the world around me? The parables are designed to be a tool for our own reflection and self-assessment, helping us to understand the consequences of the different paths of life and to choose the one that is straight and just.

44. Maw‘iẓah (مَوْعِظَة) – Admonition/Instruction

Linguistic Root & Etymology

The word Maw‘iẓah comes from a root that means to admonish, to exhort, or to preach in a way that softens the heart. A maw‘iẓah is a sermon, an admonition, or an instruction that is meant to appeal to both the intellect and the emotions, with the goal of reminding a person of their duties and encouraging them towards good.

Classical Exegesis (Tafsir)

In the verse on the methodology of calling people to Islam (16:125), God commands the Prophet to use “wisdom (ḥikmah) and beautiful instruction (maw‘iẓah ḥasanah).” Commentators explain that while ḥikmah refers to the rational and evidential aspect of the call, maw‘iẓah ḥasanah refers to the emotional and ethical aspect. It is the art of exhorting people with kindness, reminding them of God’s promises and warnings in a way that touches their hearts and inspires them to change, rather than alienating them with harshness.

Thematic Context

The command to use Maw‘iẓah Ḥasanah is central to the surah’s theme of reflecting God’s own mercy and beauty in the act of conveying His message. The surah itself is a perfect example of this. It presents its arguments with a combination of powerful logic (the signs in creation) and beautiful, heart-softening reminders of God’s blessings and mercy. The theme is that the method of the call must be consistent with the nature of the One being called to, who is the Most Gracious, the Most Merciful.

Modern & Comparative Lens

The distinction between a logical argument (logos) and an emotional appeal (pathos) is a foundational concept in rhetoric, dating back to Aristotle. The Quranic verse commands a balanced approach that utilizes both. The concept of “beautiful admonition” is a timeless principle of effective teaching, parenting, and leadership. It recognizes that people are moved to change not just by dry facts, but by appeals that touch their hearts and inspire their souls.

Practical Reflection & Application

This is a direct command for how we should advise and admonish others. Whether we are advising a friend, a family member, or a colleague, we must strive to use maw‘iẓah ḥasanah. This means choosing our words carefully, speaking with kindness and compassion, and focusing on inspiring hope rather than inducing guilt or fear. Our goal should always be to soften the heart and open it to goodness, not to win an argument or to prove our own righteousness.

45. An-Nahl (النَّحْل) – The Bee

Linguistic Root & Etymology

The word An-Nahl means The Bee. The root ن-ح-ل (N-Ḥ-L) can also mean to give a gift freely, which is a beautiful connection, as the bee’s work is a “gift” that produces the pure gift of honey. This surah is uniquely named after this small but remarkable insect, highlighting its special status as a sign of God.

Classical Exegesis (Tafsir)

The verses about An-Nahl (16:68-69) are a focal point of the surah. God states that He “inspired” (awḥā) the bee to take dwellings in the mountains and trees, to eat from all the fruits, and to follow the paths of its Lord. From its belly emerges a drink of varying colors (honey), in which there is “healing for mankind.” Commentators have consistently pointed to these verses as a profound sign of God’s artistry and wisdom. The use of the word for divine inspiration (awḥā), the bee’s divinely-guided engineering and navigation, and the production of a substance with known medicinal properties are all highlighted as miracles.

Thematic Context

An-Nahl is the ultimate symbol of the surah’s central theme: God’s blessings and signs in creation. This tiny creature is presented as a microcosm of the divine order. It is divinely guided, it works diligently within a cooperative community, it takes from the pure (nectar) and it produces what is pure (honey), and its life’s work is a source of benefit and healing for others. The surah presents the bee as a natural, living parable, concluding the verses about it with the statement, “Indeed, in that is a sign for a people who give thought.”

Modern & Comparative Lens

Modern science has uncovered the incredible complexity of the bee’s life, from its intricate social structure to its famous “waggle dance,” a sophisticated symbolic language used to communicate the location of nectar sources. [Image of a bee performing the waggle dance] This scientific knowledge has only served to deepen the sense of wonder that the Quranic verses aim to inspire. The description of honey as a “healing” has also been corroborated by modern research, which has documented its antibacterial, anti-inflammatory, and wound-healing properties.

Practical Reflection & Application

The bee is a profound role model. Its life teaches us several key lessons. 1) Trust in divine guidance: follow the “paths of your Lord” with humility. 2) The importance of community: work together for the common good. 3) Purity: consume what is good and pure (ṭayyib) and produce what is good and pure. 4) The goal of being beneficial: strive for our life’s work to be a source of “healing” and benefit for humanity. To live like the bee is to live a life of purpose, service, and sweet productivity.

46. Ni‘mah (نِعْمَة) – Blessing/Favor

Linguistic Root & Etymology

The word Ni‘mah comes from a root that signifies being in a state of bliss, prosperity, and goodness. A ni‘mah is a blessing, a favor, or a gift from God. It is a comprehensive term for all the good that God bestows, from the gift of life itself to the smallest comforts we enjoy. This surah is often called “The Surah of Blessings” because of its repeated and detailed enumeration of God’s favors.

Classical Exegesis (Tafsir)

The concept of ni‘mah is the central thread that runs through the entire surah. The chapter is a vast canvas upon which God’s blessings are painted in vivid detail: the creation of the heavens and the earth, the subjugation of the sun and moon, the sending of rain, the creation of livestock with their myriad benefits, the sea with its food and ornaments, the gift of family, and the blessing of guidance through the prophets. The surah famously concludes this theme by stating, “And if you should count the blessing (ni‘mat) of Allah, you could not enumerate it.”

Thematic Context

The purpose of enumerating God’s ni‘mah is the surah’s primary theme: to awaken the human heart to a state of profound gratitude (shukr) and to show the irrationality of ingratitude (kufr). The surah’s core argument is that any rational person who truly reflects on this unending stream of blessings will be led to recognize and worship the benevolent Giver. The ultimate tragedy of the disbeliever is that they are drowning in God’s blessings, yet they fail to recognize the source, instead “exchanging the blessing of Allah for disbelief.”

Modern & Comparative Lens

The practice of “counting one’s blessings” is a cornerstone of modern positive psychology, empirically shown to increase happiness and reduce depression. The Qur’an establishes this practice as a core spiritual discipline. The verse stating that we could never enumerate God’s blessings is a profound statement on the infinite density of grace in the universe. It encourages a worldview that sees every moment and every atom as a manifestation of divine generosity.

Practical Reflection & Application

Surah An-Nahl is a divinely-guided manual for cultivating gratitude. It teaches us to open our eyes and actively look for the ni‘mah of God in every detail of our lives. We should move beyond a general sense of thankfulness to a specific and detailed appreciation of His gifts. This practice of “blessing awareness” is the most direct path to a grateful heart, and as the surah promises, a grateful heart is the key to the increase of those blessings.

47. Qānit (قَانِت) – Devoutly Obedient

Linguistic Root & Etymology

The word Qānit comes from a root that means to be devout, to be submissive, and to be obedient, especially in a quiet, humble, and constant manner. A qānit is one who is in a state of sincere and prolonged obedience to God. The state itself is called qunūt, which is a key part of Islamic prayer, signifying a state of humble supplication.

Classical Exegesis (Tafsir)

In the glowing description of Prophet Ibrahim in Surah An-Nahl (16:120), one of his key attributes is that he was “devoutly obedient (qānitan) to Allah.” Classical commentators explain that this describes Ibrahim’s inner state of being. His obedience was not merely external or intermittent; it was a constant, humble, and deeply ingrained state of his heart. It was the foundation of his character, from which all his other great qualities, like being a monotheist (ḥanīf) and being grateful (shākir), emerged.

Thematic Context

The quality of being Qānit is presented as the ideal state of the believer and a core component of the “straight path.” It is the practical embodiment of true submission (Islam). The surah contrasts this devout obedience of Ibrahim with the arrogant disobedience of the polytheists. This attribute is part of the surah’s larger theme of presenting Ibrahim as the perfect human role model, the one who responded to God’s blessings with the most perfect form of submission and gratitude.

Modern & Comparative Lens

The concept of devotion is central to the spiritual life in many religions. The Quranic term qānit describes a specific quality of devotion—one that is not loud or showy, but is quiet, constant, and rooted in a deep sense of humility. It is the opposite of a faith that is merely cultural or intellectual; it is a faith that translates into a lived reality of humble and continuous obedience.

Practical Reflection & Application

We should aspire to be among the qānitīn. This means striving for a state where our obedience to God is not just a part-time activity, but is the underlying state of our heart. It requires consistency in our daily prayers, humility in our character, and a constant effort to align our will with the will of God. It is the state of being in a constant, quiet, and loving conversation with our Lord, always ready to hear and obey.

48. Qaryah (قَرْيَة) – Town/Community

Linguistic Root & Etymology

The word Qaryah means a town, a village, or a city. More broadly, it can refer to the community of people who inhabit that town. The root carries a sense of hospitality and settlement. In the Qur’an, it is often used as the setting for a parable or a historical lesson about the collective fate of a community.

Classical Exegesis (Tafsir)

In Surah An-Nahl, God presents a powerful parable: “And Allah presents an example: a town (qaryatan) that was safe and secure, its provision coming to it in abundance from every place. But it denied the favors of Allah; so Allah made it taste the envelopment of hunger and fear for what they had been doing.” (16:112). Classical commentators have widely interpreted this as a reference to Mecca before the advent of Islam. It was a secure sanctuary, and trade caravans brought it wealth from all directions. However, its people responded to these blessings with the ingratitude of idolatry, so they were afflicted with a period of famine and fear during the early years of the Prophet’s mission.

Thematic Context

The parable of the Qaryah is the surah’s ultimate case study on its central theme: the consequences of gratitude versus ingratitude. It takes the individual choice of shukr vs. kufr and shows its direct impact on the collective destiny of an entire society. The theme is a divine law of history: a community that is grateful for its blessings of security and prosperity will see them increase, while a community that is ungrateful will see those very blessings replaced by their opposites—fear and hunger. It is a powerful lesson in collective accountability.

Modern & Comparative Lens

The idea of a “parable of the city” is a powerful literary device. The story of this qaryah is a timeless narrative about the moral and spiritual foundations of a prosperous civilization. It resonates with historical accounts of civilizations that have collapsed due to internal moral decay and arrogance. The parable argues that a society’s ultimate fate is determined not by its economic or military strength, but by its collective moral and spiritual choices.

Practical Reflection & Application

This parable is a solemn warning for our own communities and nations today. Many of our societies are blessed with unprecedented levels of security and prosperity. This verse asks us to reflect: Are we, as a community, showing gratitude for these blessings? Are we using our wealth and security to establish justice and worship God, or are we becoming arrogant and ungrateful? The parable is a powerful call for social and spiritual reform, reminding us that the blessings we enjoy are conditional upon our collective gratitude.

49. Rūḥ al-Qudus (رُوحُ الْقُدُسِ) – The Holy Spirit

Linguistic Root & Etymology

This phrase combines Rūḥ (Spirit) and Al-Qudus (The Holy). Rūḥ comes from a root related to breath and life. Qudus comes from a root meaning to be pure, to be holy, or to be sacred. Rūḥ al-Qudus therefore means “the Spirit of Holiness” or “the Holy Spirit.”

Classical Exegesis (Tafsir)

In Surah An-Nahl, God describes the source of the Qur’an’s revelation: “Say, [O Muhammad], ‘The Holy Spirit has brought it down from your Lord in truth'” (qul nazzalahu rūḥu al-qudusi min rabbika bil-ḥaqq). There is a unanimous consensus among classical commentators that Rūḥ al-Qudus is a title for the Angel Gabriel (Jibrīl), the archangel entrusted with delivering God’s revelations to all the prophets. He is called this because of his purity and his role in bringing the sacred and life-giving message of revelation.

Thematic Context

The mention of Rūḥ al-Qudus as the agent of revelation is central to the surah’s theme of the divine and uncorrupted nature of the Qur’an. It establishes a clear and sacred chain of transmission: from God, through the purest of His angels, to the heart of the Prophet. This serves to affirm the divine authority of the message and to refute the claims of the disbelievers that it was a human invention or the whispers of a devil. The purpose of this revelation is also stated: “to make firm those who believe and as guidance and good tidings for the Muslims.”

Modern & Comparative Lens

The concept of a “Holy Spirit” is a central doctrine in Christianity, where it is understood as the third person of the Trinity. The Islamic use of the term Rūḥ al-Qudus is different. It is not considered to be a person of the Godhead, but is a specific and honored title for the created Archangel Gabriel. While the terms are similar, the theological understanding is distinct. This is a key point in comparative theology between Islam and Christianity.

Practical Reflection & Application

Knowing that the Qur’an was brought down by the Rūḥ al-Qudus should increase our reverence for the sacred text. It is a reminder that the words we read have traveled a holy path from the Lord of the worlds, through the mightiest of His angels, to the purest of His prophets. This should inspire us to approach the Qur’an with a state of purity and to receive its message with the seriousness and respect that it deserves. It is a sacred trust, delivered by a holy messenger.

50. Sabt (السَّبْت) – The Sabbath

Linguistic Root & Etymology

The word Sabt comes from a root that means to cut off, to cease, or to rest. Yawm as-Sabt is the Day of the Sabbath (Saturday), so named because it was a day designated for rest and the cessation of worldly work. It was a key part of the Mosaic law.

Classical Exegesis (Tafsir)

In Surah An-Nahl, the issue of the Sabbath is mentioned in the context of refuting certain Jewish objections or claims during the time of the Prophet. The verse states, “The Sabbath was only appointed for those who differed over it” (innamā ju‘ila as-sabtu ‘alā alladhīna ikhtalafū fīh). Commentators explain that the Children of Israel were commanded to hold a specific day holy, and after disputing, they chose Saturday. The verse affirms that this specific regulation was a command for them at that time, as a test. The surah then states that God will judge between them on the Day of Resurrection concerning their disputes.

Thematic Context

The mention of the Sabt is part of the surah’s theme of the universality of the divine message and the particularity of certain laws. It affirms the historical reality of the Sabbath law for the Children of Israel but frames it as a specific command for a specific people. The broader message of Islam is presented as a return to the universal principles of the religion of Ibrahim, which predated the specific regulations of the Sabbath. This theme serves to position Islam as the final, universal expression of God’s religion, superseding the particular legal codes that came before.

Modern & Comparative Lens

The observance of the Sabbath is a cornerstone of Jewish life and a defining feature of the Mosaic covenant. Christianity generally reinterpreted or abrogated the specific regulations of the Sabbath, with most Christians observing Sunday as their day of worship. The Islamic view, articulated in this verse, is that the Sabbath was a valid divine command for its time but is not binding on the Muslim community, whose weekly congregational prayer is on Friday. This verse is thus a key text in understanding the Islamic perspective on abrogation (naskh) and the relationship between the different Abrahamic legal systems.

Practical Reflection & Application

This verse teaches us an important principle about the nature of divine law. While the core principles of faith are timeless and unchanging, specific regulations can vary between different dispensations according to God’s wisdom. This should give us a deep respect for the historical revelations given to the People of the Book, while affirming our commitment to the final and universal law brought by the Prophet Muhammad. It is a lesson in both particularity and universality.

51. Sarābīl (سَرَابِيل) – Garments

Linguistic Root & Etymology

The word Sarābīl is the plural of sirbāl, which means a garment, a shirt, or a tunic. It is a general term for clothing. The word is of Persian origin, adopted into Arabic.

Classical Exegesis (Tafsir)

This word is used in a beautiful verse in Surah An-Nahl that highlights God’s comprehensive care: “And Allah has made for you from what He has created, shades, and has made for you from the mountains, shelters, and has made for you garments (sarābīl) that protect you from the heat and garments that protect you from your [own] violence.” Commentators have explained that this verse points to two distinct types of clothing as a blessing: regular clothes that protect from the weather (heat and, by extension, cold), and armor or coats of mail that protect from the violence of warfare. Both are presented as gifts guided by God.

Thematic Context

The mention of Sarābīl is a key part of the surah’s theme of the complete and detailed nature of God’s blessings. It shows that God’s providence extends to every aspect of human need, including the need for clothing for both environmental protection and self-defense. This verse completes the list of blessings by stating, “Thus does He perfect His favor upon you that you might submit.” The detailed enumeration of blessings, from the stars to shirts, is intended to leave no room for doubt about God’s generosity, thereby leading a person to grateful submission (Islam).

Modern & Comparative Lens

Clothing is a fundamental human technology and a key marker of civilization. The verse’s acknowledgement of clothing as a divine gift is a spiritual reflection on this basic human reality. The distinction between clothing for environmental protection and clothing for defense (armor) is a sophisticated one, showing an awareness of the different needs that clothing serves. It is a call to see divine providence even in the things that we ourselves manufacture, as the knowledge and the raw materials ultimately come from God.

Practical Reflection & Application

This verse is a simple but profound call to be grateful for the blessing of clothing. Every time we get dressed, we can take a moment to thank God for the garments that protect us from the heat and the cold. This simple act of mindfulness can transform a mundane daily routine into an act of worship. It should also inspire compassion and a desire to help clothe those who are in need, as a way of sharing the blessing that God has given us.

52. Shākir (شَاكِر) – Grateful

Linguistic Root & Etymology

The word Shākir is the active participle of the verb shakara, from the root ش-ك-ر (Sh-K-R). The root means to be thankful or to acknowledge goodness. A shākir is “one who is grateful.” It describes a person whose character is defined by the quality of gratitude (shukr). The intensive form is shakūr, one who is constantly and intensely grateful.

Classical Exegesis (Tafsir)

In Surah An-Nahl’s powerful summary of the character of Prophet Ibrahim, the culminating attribute mentioned is that he was “grateful for His favors” (shākiran li-an‘umih). Commentators see this as the key to his exalted status. It was because of his profound gratitude that God “chose him and guided him to a straight path.” Ibrahim is thus presented as the ultimate human model of the virtue that this surah champions above all others. He perfectly embodied the grateful response to God’s blessings.

Thematic Context

The quality of being Shākir is the central virtue and the primary goal of Surah An-Nahl. The entire chapter, with its vast enumeration of divine favors, is a divine argument designed to produce this very quality in the heart of the reader. The surah is built on a simple but profound equation: God’s role is to give blessings (ni‘mah), and our role is to be grateful (shākir). Ibrahim is the proof that this path of gratitude is the path of all the prophets and the direct route to being chosen and guided by God.

Modern & Comparative Lens

As mentioned before, the virtue of gratitude is now a major field of study in positive psychology. A “grateful person” (a shākir) is empirically shown to be happier, more resilient, and more optimistic. The Qur’an established this link between gratitude and well-being fourteen centuries ago, but it frames it in a theological context. To be a shākir is not just to have a positive mindset; it is to be in a state of right relationship with the Giver of all blessings.

Practical Reflection & Application

The example of Ibrahim is a direct call for us to become people who are defined by gratitude. We should strive to be a shākir in all circumstances. This means being grateful in times of ease, which protects us from arrogance. It also means striving to be grateful even in times of difficulty, by recognizing the hidden blessings and lessons within the trial. The path to becoming a shākir is the daily, conscious practice of noticing and acknowledging God’s favors, both big and small.

53. Shifā’ (شِفَاء) – A Healing

Linguistic Root & Etymology

The word Shifā’ comes from the root ش-ف-ي (Sh-F-Y), which means to heal, to cure, or to restore to health. Shifā’ is a cure or a healing. It refers to the removal of a disease and the restoration of well-being, whether physical, psychological, or spiritual.

Classical Exegesis (Tafsir)

In the remarkable verses about the bee in Surah An-Nahl, the honey it produces is described as a “drink of varying colors, in which there is a healing for people” (fīhi shifā’un lil-nās). Classical commentators have understood this to be a direct statement from God about the medicinal properties of honey. Based on this verse and the practice of the Prophet, honey has been used throughout Islamic history as a natural remedy for a variety of ailments, from sore throats and coughs to wounds and digestive issues.

Thematic Context

The concept of honey as a shifā’ is a central part of the surah’s theme of God’s perfect and benevolent design. It is a sign (āyah) that God has not only provided us with sustenance (like fruits and milk), but has also placed natural cures and remedies in the world around us. The fact that this powerful medicine is produced by a tiny, divinely-inspired insect is a profound testament to the wisdom and mercy of the Creator. It is another powerful reason for humanity to be grateful.

Modern & Comparative Lens

The medicinal use of honey is a practice found in many ancient cultures. Modern scientific research has begun to corroborate these traditional uses. Studies have confirmed that honey has significant antibacterial, anti-inflammatory, and antioxidant properties. It is used in some modern medical settings as a wound dressing. This scientific validation of honey’s healing properties is seen by many Muslims as a confirmation of the accuracy of the Quranic statement and another sign of its divine origin.

Practical Reflection & Application

This verse encourages us to appreciate the “pharmacy” that God has placed for us in the natural world. It is a call to value natural remedies and to see them as a blessing from God. It also provides a beautiful metaphor. Just as the bee takes from many different flowers (the sources) to produce a healing substance, we should take from the many different sources of wisdom (especially the Qur’an) to cultivate a character and a speech that are a source of “healing” for the people around us.

54. Sū’ (سُوء) – Evil

Linguistic Root & Etymology

The word Sū’ comes from the root س-و-ء (S-W-’), which means to be evil, bad, or harmful. Sū’ is a comprehensive term for anything evil, bad, harmful, or ugly. It can be an evil deed, an evil outcome, or a state of affliction.

Classical Exegesis (Tafsir)

This word is used powerfully in Surah An-Nahl to describe the reaction of the pagan Arabs to the birth of a daughter. The verse states that the father “hides himself from the people because of the evil (sū’) of which he has been given good tidings.” Commentators explain the profound irony here. The birth of a child is a blessing, a “good tiding” (bushra). But because of their corrupt values, they perceived this good tiding as something evil (sū’), something to be ashamed of. This shows the complete inversion of their moral compass.

Thematic Context

The concept of Sū’ is central to the surah’s critique of the injustice (ẓulm) and ignorance of the pre-Islamic society. Their perception of a daughter as something evil is presented as a primary symptom of their spiritual disease. This theme is meant to show that when a society’s core beliefs are corrupt (i.e., shirk), their social values and practices will inevitably become corrupt and unjust as well. The Qur’an came to correct this, to redefine what is truly good and what is truly evil.

Modern & Comparative Lens

The verse is a powerful psychological portrait of shame and cognitive dissonance. The father is torn between the natural love for his child and the intense social pressure that tells him this child is a source of shame. His perception of the event as sū’ is a product of a toxic social construct. This Quranic narrative is a timeless condemnation of cultural norms that devalue females and cause immense psychological and physical harm.

Practical Reflection & Application

This verse is a powerful call to align our own values with the divine standard of good and evil, not with the shifting and often corrupt standards of society. We should learn to see all of God’s blessings as good tidings, even if society tells us otherwise. It is a reminder to cherish our daughters as a source of immense good and to reject any cultural prejudice that would view them as a burden or an evil (sū’).

55. Sunnah (سُنَّة) – Way/Practice

Linguistic Root & Etymology

The word Sunnah comes from a root that means to flow, to follow a path, or to establish a practice. A sunnah is a way, a course, a practice, or an established precedent. In Islamic terminology, it most commonly refers to the “way” of the Prophet Muhammad, but in the Qur’an it is also used for the “way” or established practice of God in dealing with nations.

Classical Exegesis (Tafsir)

In Surah An-Nahl, when the disbelievers refuse to believe and demand to see the punishment, the Qur’an warns them, “They do not wait except for the way of the former peoples to come to them” (illā an ta’tiyahum sunnatu al-awwalīn). Commentators explain that the “Sunnah of the former peoples” refers to the established and unchanging way that God dealt with previous nations who stubbornly rejected their prophets after receiving clear signs. That way was to grant them a period of respite, and then to send a decisive and destructive punishment. The verse is a warning that this divine sunnah is still in effect.

Thematic Context

The concept of the Sunnah of God is central to the surah’s theme of the lessons of history. It teaches that history is not random. There are established moral and spiritual laws that govern the rise and fall of civilizations. God’s “way” of dealing with gratitude and ingratitude, with faith and rebellion, is consistent and predictable. The stories of past nations are not just stories; they are case studies that reveal this unchanging divine practice. This theme is meant to warn the disbelievers that they are not an exception to this historical law.

Modern & Comparative Lens

The idea that there are “laws of history” or recurring patterns in the development of civilizations has been explored by many historians and philosophers, from Ibn Khaldun to Arnold Toynbee. The Quranic concept of the sunnatullāh (the Way of God) is a divinely-grounded version of this idea. It asserts that the ultimate laws governing history are moral and spiritual. A society that adheres to justice and faith will flourish, and a society that embraces injustice and arrogance will decline. This is presented as an iron law of history.

Practical Reflection & Application

This verse is a call to learn from history. We should study the stories of past nations and peoples to understand the sunnah of God. When we see a society today exhibiting the same patterns of arrogance, injustice, and ingratitude that led to the downfall of previous nations, we should be concerned and work for reform. The concept of sunnah teaches us that the moral choices we make as a society have real and predictable historical consequences.

56. Ṭayyibāt (طَيِّبَات) – Good/Pure Things

Linguistic Root & Etymology

The word Ṭayyibāt is the plural of ṭayyibah, which comes from the root ط-ي-ب (Ṭ-Y-B). The root means to be good, pure, wholesome, fragrant, or pleasant. Ṭayyibāt are all things that are good, pure, and lawful. It is a comprehensive term for the wholesome blessings that God has provided.

Classical Exegesis (Tafsir)

In Surah An-Nahl, God commands the believers to “eat of the good things (aṭ-ṭayyibāt) which We have provided for you and be grateful to Allah.” The surah also states that God has made mates for us from ourselves and provided us from our mates with children and grandchildren, “and has provided you with good things” (wa razaqakum min aṭ-ṭayyibāt). Commentators explain that ṭayyibāt here refers to all the lawful and wholesome forms of sustenance—food, drink, and family—that God has blessed humanity with. The command is to enjoy these good things, but to do so with a spirit of gratitude.

Thematic Context

The theme of God providing Ṭayyibāt is a core part of the surah’s message of divine benevolence. It refutes the pagan practice of arbitrarily forbidding certain good foods that God had made lawful. The surah’s philosophy is not one of asceticism and self-deprivation. Instead, it is a celebration of the good and pure things of the world, framing them as a gift from a loving Creator. The proper response to these gifts is not to forbid them, but to enjoy them lawfully and to show gratitude (shukr) to the Giver.

Modern & Comparative Lens

The emphasis on the “good” and “pure” (ṭayyib) is a central principle of the Islamic lifestyle. In the modern context, this has been expanded to include not just what is ritually lawful (ḥalāl), but also what is wholesome, ethical, and organic. The “Halal and Tayyib” movement is a growing trend that encourages Muslims to seek out food and products that are not only permissible but also produced in an ethical and sustainable manner. This aligns perfectly with the spirit of the Quranic term.

Practical Reflection & Application

This verse gives us a beautiful and balanced approach to life. We are encouraged to enjoy the ṭayyibāt of this world—the good food, the beautiful sights, the joys of family. We should not feel guilty for enjoying these blessings. However, our enjoyment must be coupled with two conditions: it must be within the bounds of what is lawful (ḥalāl), and it must be done with a heart full of gratitude to God. This is the path of mindful and grateful enjoyment of the beauty of this world.

57. Thamarāt (ثَمَرَات) – Fruits

Linguistic Root & Etymology

The word Thamarāt is the plural of thamara, which means fruit. The root refers to the fruit of a tree or plant, and by extension, the result or benefit of an action. In Surah An-Nahl, it is used to refer to the literal fruits that God brings forth from the earth as a blessing for humanity.

Classical Exegesis (Tafsir)

The surah repeatedly mentions the production of fruits as a sign of God’s power and a blessing for which to be grateful. It says that God sends down rain from the sky, and “We bring forth thereby fruits as provision for you.” It also mentions a specific example: “And from the fruits of the palm trees and grapevines you take intoxicant and good provision.” Commentators note the interesting juxtaposition here. God provides the raw material (the fruits), and from it, humans have the choice to produce either something harmful (intoxicants, which were later forbidden) or something good and wholesome. This highlights the theme of human choice in how we use God’s blessings.

Thematic Context

The blessing of the Thamarāt is a central part of the surah’s theme of God’s sustenance (rizq) and the signs in the natural world. The miracle of a dead-looking tree bringing forth sweet, colorful, and nutritious fruits is presented as a powerful sign of God’s power of life-giving. The diversity of these fruits (“of varying colors”) is another sign of His artistry and generosity. The entire process, from the rain to the fruit on our table, is a manifestation of God’s benevolent design, intended to evoke gratitude.

Modern & Comparative Lens

Botany and agriculture have given us a deep understanding of the complex processes of pollination, photosynthesis, and fruit production. The Quranic verses encourage us to look at this scientific wonder through a spiritual lens. The intricate design of a single fruit—its protective skin, its nourishing flesh, and its seed containing the blueprint for a new generation—is presented as a profound sign (āyah) of a wise and masterful Creator.

Practical Reflection & Application

This is a call to mindful eating and gratitude. Every time we eat a piece of fruit, we can take a moment to reflect on the incredible journey it has taken. We can think about the sunlight, the rain, the soil, and the intricate design of the tree that produced it. We can see it not just as a commodity from the supermarket, but as a direct blessing, a piece of thamarāt provided by our Lord. This simple act of reflection can transform our relationship with food and deepen our connection to the Creator.

58. Ummah (أُمَّة) – A Nation/A Leader

Linguistic Root & Etymology

The word Ummah comes from a root meaning to aim for or to be in front. An ummah is a community, a nation, or a people, often united by a common faith or purpose. Interestingly, it can also refer to a single individual who possesses so many virtuous qualities that he is, in himself, a model for an entire nation—a leader to be followed.

Classical Exegesis (Tafsir)

This second, unique meaning of ummah is used in Surah An-Nahl in its powerful description of Prophet Ibrahim: “Indeed, Abraham was a [one-man] nation (ummatan), devoutly obedient to Allah, an upright monotheist, and he was not of the polytheists.” Classical commentators have explained that Ibrahim was an ummah in himself because he was the sole beacon of pure monotheism in his time. While the whole world was steeped in idolatry, he stood alone as a complete model of faith, worship, and virtue, embodying all the qualities of a righteous nation in his own person. He was a leader (imām) for all of humanity.

Thematic Context

Describing Ibrahim as an ummah is the highest praise given to him in the surah and is central to the theme of presenting him as the ultimate role model. It highlights his unique historical status and his immense spiritual strength. This description is meant to inspire the Prophet Muhammad, who also began his mission as a lone voice in a sea of polytheism. It tells him that a single individual, if he is upon the truth and possesses all the virtues of faith, can have the weight and significance of an entire nation.

Modern & Comparative Lens

The concept of a single individual embodying the ideals of a whole community is a powerful one. We sometimes speak of a person being an “institution” in their field. The Quranic term ummah for Ibrahim is a theological and spiritual expression of this idea. It is a testament to the immense power of individual conviction and integrity to shape history. It elevates the status of Ibrahim to that of a foundational, exemplary figure for all of humanity.

Practical Reflection & Application

The example of Ibrahim as an ummah is a profound source of strength for anyone who feels alone in their commitment to their principles. It teaches us that we should never be discouraged by a lack of support. If we are firmly upon the truth and embody the qualities of faith and gratitude, we can have an impact that is far greater than our numbers. It is a powerful call to individual responsibility and spiritual ambition: strive to be so complete in your faith and character that you become a model of goodness, an ummah, for all those around you.

59. Waḥy (وَحْي) – Revelation/Inspiration

Linguistic Root & Etymology

The word Waḥy comes from the root و-ح-ي (W-Ḥ-Y), which denotes a quick, subtle, and secret communication. Waḥy is divine revelation or inspiration. It is the general term for all forms of communication from God to His chosen servants. Its specific form given to the prophets through an angel is the highest form of revelation.

Classical Exegesis (Tafsir)

Surah An-Nahl uses the concept of waḥy in its broadest sense, showing that God communicates with and guides His creation on multiple levels. The highest level is the revelation to the prophets: “And We sent not before you except men to whom We revealed (nūḥī ilayhim).” The surah also uses a form of this word for the divine inspiration given to the bee: “And your Lord inspired (awḥā) the bee.” Commentators see this as a demonstration of the different levels of divine communication, from the specific, legislative revelation given to prophets to the innate, instinctual guidance given to animals.

Thematic Context

The theme of Waḥy is central to the surah’s argument that God has not left His creation without guidance. Just as He guides the bee with a perfect instinctual program, He has guided humanity, His most honored creation, with a perfect revealed program. The revelation given to the prophets is the ultimate blessing and the ultimate proof of God’s mercy and care. The rejection of this revelation, after witnessing the perfect guidance in the rest of creation, is thus presented as the ultimate act of irrationality and ingratitude.

Modern & Comparative Lens

The concept of divine revelation is the foundation of all revealed religions. The Islamic concept of waḥy is very specific. It is understood as the direct and literal word of God, transmitted without alteration through the angel to the prophet. The surah’s use of the same root word for the bee’s instinct and the prophet’s revelation suggests a beautiful continuity in divine guidance, a single spectrum of communication from the Creator to His creation, each according to its nature and purpose.

Practical Reflection & Application

Belief in waḥy is the foundation of our faith. It means we trust that the Qur’an is not a human book, but a direct communication from our Creator, a letter of guidance and love sent to us. This should fill us with a desire to read this message, to understand its meaning, and to align our lives with its guidance. Just as the bee finds its way by following its innate waḥy, we find our way by following the revealed waḥy of the Qur’an.

60. Zīnah (زِينَة) – Adornment/Beauty

Linguistic Root & Etymology

The word Zīnah comes from the root ز-ي-ن (Z-Y-N), which means to adorn, to beautify, or to decorate. Zīnah is adornment, beauty, or ornamentation. It refers to anything that adds beauty and aesthetic pleasure to something else.

Classical Exegesis (Tafsir)

In Surah An-Nahl’s description of the blessings of livestock, after mentioning their practical benefits, God adds, “And for you in them is beauty (jamāl) when you bring them in for the evening and when you send them out to pasture.” In the description of horses, mules, and donkeys, He says He created them “for you to ride and as an adornment” (wa zīnatan). Commentators have highlighted this as a sign of God’s immense grace. He provides not just for our functional needs, but also for our aesthetic and psychological needs. The beauty of a healthy herd and the elegance of a fine horse are presented as intentional gifts, a source of joy and adornment for which we should be grateful.

Thematic Context

The theme of Zīnah is a key part of the surah’s comprehensive enumeration of divine blessings. It shows a Creator who is not just an engineer, but also an artist. He did not create a purely functional, grey world. He filled it with color, beauty, and things that bring joy to the human soul. This aesthetic dimension of creation is a powerful argument for a benevolent and loving Creator. It is another profound reason for gratitude.

Modern & Comparative Lens

The appreciation of beauty is a universal human experience. The field of aesthetics in philosophy explores the nature of beauty and art. The Quranic verses on zīnah provide a theological foundation for aesthetics. They teach that beauty is not a frivolous or secondary quality, but is an integral part of the divine design of the universe. God is Beautiful (Al-Jamīl) and He loves beauty. This provides a strong Islamic basis for the pursuit of art, design, and all forms of wholesome beautification.

Practical Reflection & Application

This is a call to be people who appreciate and cultivate beauty. We should take the time to notice the aesthetic blessings around us—the beauty of nature, the elegance of an animal, the artistry in our homes—and thank God for them. It also encourages us to bring beauty and excellence (iḥsān) into our own lives and our own work. To dress neatly, to keep our homes clean and beautiful, and to produce work that is aesthetically pleasing can all be acts of worship, done in appreciation of the God who created the world as a beautiful zīnah for us.

61. Ẓilāl (ظِلَال) – Shades

Linguistic Root & Etymology

The word Ẓilāl is the plural of ẓill, which means shade or shadow. The root refers to the darkness and coolness produced by an object blocking the light of the sun. In a hot, desert climate, shade is a profound blessing and a symbol of mercy and relief.

Classical Exegesis (Tafsir)

In the list of God’s detailed blessings in Surah An-Nahl, the surah states, “And Allah has made for you from what He has created, shades” (wa ja‘ala lakum mimmā khalaqa ẓilālan). Commentators explain that this refers to the shade provided by trees, mountains, clouds, and any other object of creation that offers respite from the scorching sun. This simple but vital blessing is presented as a direct and purposeful gift from God, designed for our comfort and protection.

Thematic Context

The blessing of Ẓilāl is another example of the surah’s core theme: God’s intricate and merciful provision for His creation. It highlights how God has designed the world with features that cater to our specific needs. The fact that trees provide not only fruit but also shade is a sign of this multi-layered, benevolent design. This blessing is mentioned alongside the shelters in the mountains (aknnān), building a cumulative case for the countless ways in which God provides us with protection from the elements.

Modern & Comparative Lens

The importance of shade, especially in the context of climate change and rising global temperatures, is becoming increasingly recognized in urban planning and environmental science. The Quranic verse, by highlighting “shades” as a key divine blessing, shows a deep appreciation for this essential element of a habitable environment. The shade of a tree is a simple, natural form of air conditioning, a perfect example of the elegant and sustainable solutions that God has placed in the natural world.

Practical Reflection & Application

This is a simple but powerful call to mindfulness. The next time you step out of the hot sun into the cool shade of a tree or a building, you can take a moment to consciously feel the relief and thank God for the blessing of ẓilāl. This simple act turns a mundane experience into an act of gratitude. It should also motivate us to be providers of “shade” for others—both literally, by planting trees, and metaphorically, by being a source of comfort and relief for those who are in distress.