Surah An-Nahl (The Bee): Verse 112

Issues in the Verse:

After Allah threatened the disbelievers with severe punishment in the Hereafter, He also threatened them with worldly afflictions: falling into hunger and fear, as mentioned in this verse.

The parable (mathal) may be set forth using something described with a specific attribute, whether that thing exists or not. Alternatively, it may be set forth using a specific existing thing.

This town mentioned in the parable could be:

1. A hypothetical, assumed entity.
2. A specific, known town.

If it is a specific town, it could be Mecca or another place. Most commentators hold that it was Mecca. However, the more likely view is that it was not Mecca, because it was presented as a parable for Mecca; and a parable for something is usually something other than that very thing.

Allah mentioned three attributes for this town:

Attribute 1: Being Secure (آمنة - āminah) This means it possessed security, where its inhabitants were not subject to raids, as stated in the verse: “Or have they not seen that We have made [Mecca] a sanctuary, secure, while people are snatched away from around them?” (Al-Ankabut: 67). This was the situation in Mecca, as the Arabs used to raid each other, but the people of Mecca were protected due to their status as the people of the Sacred Precinct (Haram), whom the Arabs respected and honored.

Note on Grammar: It is permissible to describe the town as secure even if the security applies to its inhabitants, because the place itself is the vessel or location of security. Just as places and times are described by what occurs in them (e.g., saying a place is "good," "hot," or "cold").

Attribute 2: Being Tranquil (مطمئنة - muṭma’innah) Al-Wahidi said this means it was settled and stationary, so its people did not need to move away due to fear or hardship.

Critique: If "tranquil" means they did not need to move due to fear, this is the same meaning as "secure" (آمنة). If it means they did not need to move due to hardship, this is the same meaning as "receiving its provision abundantly" (يأتيها رزقها رغداً). In either case, this seems repetitive.

The Response (Reconciling the Repetition): Wise people say that three things have no end: security, health, and sufficiency.

1. آمنة (Secure): Refers to physical safety (security from external threats).
2. مطمئنة (Tranquil/Content): Refers to health, implying that the air and environment of that land were suitable for their temperaments, causing them to settle contentedly.
3. يأتيها رزقها رغداً من كل مكان (Receiving its provision abundantly from every place): Refers to sufficiency (Kifayah).

The commentators explain that the reason for provision coming "from every place" is the answer to the supplication of Prophet Abraham (peace be upon him): “So make hearts of people incline toward them and provide them with fruits…” (Ibrahim: 37).

The Consequence: Ingratitude After describing the town with these three attributes, Allah said: فكفرت بأنعم الله (But it denied the favors of Allah). (الأنعم is the plural of نعمة).

Question: الأنعم is the plural of fewness (Jam' Qillah). Does this imply that the people denied only a few of Allah's favors, and thus deserved punishment? Should it not have said they denied great favors?

The Response: The intent is to draw attention from the lesser to the greater (Al-Tanbih bi-al-Adna ‘ala al-A’la). If denying a few favors warrants punishment, then denying many favors is even more deserving of punishment.

This is like the people of Mecca: Allah blessed them with security, tranquility, and prosperity, and then bestowed upon them the greatest favor—Prophet Muhammad (صلى الله عليه وسلم). They denied this favor and escalated their persecution of him. Consequently, Allah subjected them to famine. Commentators state that Allah afflicted them with seven years of famine until they ate carrion, bones, and al-‘ilhiz (a type of dried dung).

As for the fear, it came when the Prophet (صلى الله عليه وسلم) sent raiding parties (Sarāyā) against them.

It is narrated that Ibn al-Rawandi challenged Ibn al-A'rabi, saying: "Is clothing tasted?" Ibn al-A'rabi replied: "There is no harm, nor clothing, O ape-man!" Ibn al-Rawandi intended to criticize this verse, arguing that clothing is worn, not tasted, so Allah should have said, "Allah clothed them with the garment of hunger," or "Allah made them taste the taste of hunger."

Responses to this criticism:

Response 1: Dual Nature of the Affliction The afflictions they experienced were of two types:

1. Taste: When food was lost, they were as if they were tasting hunger itself.
2. Clothing: The hunger was so severe and encompassing that it surrounded them from all sides, making it resemble a garment. Thus, Allah considered both aspects—the taste-like state and the garment-like state—and said: فأذاقها الله لباس الجوع والخوف (So Allah made it taste the garment of hunger and fear).

Response 2: Metaphorical Use of "Taste" The intended meaning is that Allah made them experience the garment of hunger and fear. The word "taste" (ذوق) originally relates to the mouth, but it is often used metaphorically to mean acquaintance or testing (Al-Ikhtibār). One might say, "Debate with so-and-so and taste what he has." The poet said:

And whoever tastes the world, I have tasted it, Its sweetness and its torment were served to us.

The "garment of hunger and fear" refers to the visible effects upon them: emaciation, paleness, bodily weakness, change in condition, and distress of mind. Just as one says, "I recognized the bad effect of fear and hunger upon so-and-so," it is permissible to say, "I tasted the garment of hunger and fear upon so-and-so."

Response 3: Interpretation of "Garment" as Contact The word "clothing" (لبس) can be interpreted as touching or contact (المماسة). The meaning then becomes: "So Allah made it taste the touch of hunger and fear."

Ibn Abbas said this refers to their actions against the Prophet (صلى الله عليه وسلم) when they denied him, expelled him from Mecca, and plotted to kill him.

Al-Farra’ noted that the text uses the plural verb form (يصنعون - they used to do) instead of the singular feminine form (تصنع - it used to do), similar to the verse: “So they were seized by Our punishment by night or while they were resting at noon” (Al-A'raf: 4), where the feminine singular was not used for the town.

The Explanation: Although the grammatical subject in the preceding clauses was the town (القرية), the true meaning refers to its inhabitants. Since the meaning refers to the people, the verb describing their actions is appropriately plural: بما كانوا يصنعون.

Verse 113

Verse 114