Tafheem ul Quran

Surah 16 An-Nahl, Ayat 120-128

اِنَّ اِبۡرٰهِيۡمَ كَانَ اُمَّةً قَانِتًا لِّلَّهِ حَنِيۡفًاؕ وَلَمۡ يَكُ مِنَ الۡمُشۡرِكِيۡنَۙ‏ ﴿16:120﴾ شَاكِرًا لِّاَنۡعُمِهِ​ؕ اِجۡتَبٰٮهُ وَهَدٰٮهُ اِلٰى صِرَاطٍ مُّسۡتَقِيۡمٍ‏  ﴿16:121﴾ وَاٰتَيۡنٰهُ فِى الدُّنۡيَا حَسَنَةً​  ؕ وَاِنَّهٗ فِى الۡاٰخِرَةِ لَمِنَ الصّٰلِحِيۡنَؕ‏ ﴿16:122﴾ ثُمَّ اَوۡحَيۡنَاۤ اِلَيۡكَ اَنِ اتَّبِعۡ مِلَّةَ اِبۡرٰهِيۡمَ حَنِيۡفًا​ ؕ وَمَا كَانَ مِنَ الۡمُشۡرِكِيۡنَ‏ ﴿16:123﴾ اِنَّمَا جُعِلَ السَّبۡتُ عَلَى الَّذِيۡنَ اخۡتَلَفُوۡا فِيۡهِ​ؕ وَاِنَّ رَبَّكَ لَيَحۡكُمُ بَيۡنَهُمۡ يَوۡمَ الۡقِيٰمَةِ فِيۡمَا كَانُوۡا فِيۡهِ يَخۡتَلِفُوۡنَ‏  ﴿16:124﴾ اُدۡعُ اِلٰى سَبِيۡلِ رَبِّكَ بِالۡحِكۡمَةِ وَالۡمَوۡعِظَةِ الۡحَسَنَةِ​ وَجَادِلۡهُمۡ بِالَّتِىۡ هِىَ اَحۡسَنُ​ؕ اِنَّ رَبَّكَ هُوَ اَعۡلَمُ بِمَنۡ ضَلَّ عَنۡ سَبِيۡلِهٖ​ وَهُوَ اَعۡلَمُ بِالۡمُهۡتَدِيۡنَ‏ ﴿16:125﴾ وَاِنۡ عَاقَبۡتُمۡ فَعَاقِبُوۡا بِمِثۡلِ مَا عُوۡقِبۡتُمۡ بِهٖ​ۚ وَلَـئِنۡ صَبَرۡتُمۡ لَهُوَ خَيۡرٌ لِّلصّٰبِرِيۡنَ‏ ﴿16:126﴾ وَاصۡبِرۡ وَمَا صَبۡرُكَ اِلَّا بِاللّٰهِ​ وَلَا تَحۡزَنۡ عَلَيۡهِمۡ وَلَا تَكُ فِىۡ ضَيۡقٍ مِّمَّا يَمۡكُرُوۡنَ‏ ﴿16:127﴾ اِنَّ اللّٰهَ مَعَ الَّذِيۡنَ اتَّقَوْا وَّالَّذِيۡنَ هُمۡ مُّحۡسِنُوۡنَ‏  ﴿16:128﴾

(16:120) Indeed Abraham was a whole community by himself,119 obedient to Allah, exclusively devoted to Him. And he was never one of those who associated others with Allah in His Divinity. (16:121) He rendered thanks to Allah for His bounties so that Allah chose him (for His favours) and directed him to the Right Way. (16:122) We bestowed good upon him in this world, and in the Hereafter he shall certainly be among the righteous. (16:123) Then We revealed to you: "Follow the way of Abraham with exclusive devotion to Allah. He was not one of those who associated others120 with Allah in His Divinity." (16:124) As for the Sabbath, it was made incumbent only on those who differed about its laws.121 Certainly your Lord will judge on the Day of Resurrection between them regarding the matters they disputed. (16:125) (O Prophet), call to the way of your Lord with wisdom and goodly exhortation,122 and reason with them in the best manner possible.123 Surely your Lord knows best who has strayed away from His path, and He also knows well those who are guided to the Right Way. (16:126) If you take retribution, then do so in proportion to the wrong done to you. But if you can bear such conduct with patience, indeed that is best for the steadfast. (16:127) And bear with patience, (O Muhammad) - and your patience is only because of the help of Allah - and do not grieve over them, nor feel distressed by their evil plans. (16:128) For surely Allah is with those who hold Him in fear and do good.124


Notes

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

120. This is the complete answer to the first objection (E.N. 117) raised by the disbelievers. This has two parts.

(1) There is no contradiction in the divine law as you seem to presume on the apparent variance in the Jewish and the Islamic Law. As a matter of fact a few things had been made unlawful especially for the Jews as punishment to them because of their disobedience; therefore, there was no reason why others should be deprived of those good things.

(2) Prophet Muhammad (peace be upon him) was commanded to follow the way of Abraham and not the way of the Jews, and they themselves knew that these things were not unlawful in the law of Abraham. For instance, the Jews did not eat the flesh of camel but this was lawful according to Abraham. Likewise, ostrich, hare, duck, etc. were unlawful in the Jewish law, but they were lawful according to Abraham. Incidentally the disbelievers of Makkah have been warned that neither they nor the Jews had any relationship with Prophet Abraham for he was not a mushrik while both of them were practicing shirk. Prophet Muhammad (peace be upon him) and his followers were the only true followers of Prophet Abraham (peace be upon him) for there was no tinge of shirk in their creed or in their practice.

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

122. This instruction is very important for those who are engaged in the propagation of Islam. They should always keep in view two things, wisdom and excellent admonition. Wisdom implies that one should use discretion in the work of propagation and should not do this blindly like foolish people. Wisdom demands that one should keep in view the intelligence, capability and circumstances of the addressees and convey the message in accordance with the requirements of the occasion. Moreover, one should refrain from applying one and the same method to each and every person or group but should first diagnose the real disease of the addressee and then cure it by appealing to his mind and intellect.

Excellent admonition implies two things:

(1) One should not be content with convincing the addressee with arguments alone but should also appeal to his feelings. Likewise one should not confine himself merely to arguments in condemning evils and deviations but should try to convince the other of their repugnance that lies embedded in the human nature. One should also warn of the worst consequences of those evils. Besides, one should not only try to convince the addressee rationally of the soundness and excellence of guidance and righteous deeds but should also create in him interest and love for them.

(2) Admonition should be administered in such a manner as to show sincere concern for and the welfare of the addressee. Nothing should be said or done to create the impression that the admonisher is looking down upon him and taking pleasure in his own feeling of superiority. On the contrary, he should feel that the admonisher is filled with the strong desire for his reform and welfare.

123. “In a way that is better” implies that one should have a sweet tongue, show noble character and give reasonable and appealing arguments, and refrain from indulging in polemics, argumentation and controversies. The one who discusses things with people in the best manner, does not resort to accusations, crooked arguments, taunts, nor makes fun of the opponent in order to defeat him and to win applause for his own superiority in argument. For these things will produce obduracy and obstinacy. In contrast to this, he will try to convince the other in a simple and humble way, and when he feels that the other person has come down to crooked arguments, he will leave him alone lest the other should go further and further astray in his deviation.

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