Tafsir of An-Nahl 16:48-50

Tafsir of Surah An-Nahl (16:48-50)

Issues in the Verse:

First Issue: When Allah (SWT) threatened the polytheists with the four types of punishment previously mentioned, He followed this by mentioning the perfection of His power in managing the affairs of the upper and lower worlds, and the affairs of spirits and bodies. This is to show them that with this overwhelming and infinite power, He is not incapable of inflicting punishment upon them in any of those four forms.

Second Issue (Recitations):

1. "Or have they not seen" (أَوَلَمْ تَرَوا): Hamzah and Al-Kisa'i recited it with the second-person masculine singular verb (تَرَوا - taraw), addressing the addressees directly. Similarly, in Surah Al-'Ankabut (29:19), they recited (أَوَلَمْ تَرَوا). The rest of the reciters used the third-person masculine singular verb (يَرَوا - yaraw), referring back to those who plotted evil deeds (mentioned previously). This latter reading aligns with the preceding context being in the third person (e.g., "that Allah might make the earth swallow them up, or that the punishment might come to them, or seize them" - 16:45-46).
2. "Their shadows stretch out" (تَتَفَيَّأُ): Abu 'Amr recited it with the feminine singular verb (تَتَفَيَّأُ - tatafayya'u), addressing the shadows (plural non-rational beings treated as feminine singular). The rest recited it with the masculine singular verb (يَتَفَيَّأُ - yatafayya'u). Both are permissible because the verb precedes the plural noun (shadows).

*Third Issue (Meaning of R'uyah and Tafayyu'):*

1. "Or have they not seen to what Allah has created": The word R'uyah (seeing) here means contemplation and taking heed (i'tibar). Contemplation requires looking at the object and pondering its states, hence the preposition ilā (to/toward) is used.
2. "of anything": The meaning here is "anything that has a shadow," such as mountains, trees, buildings, or any standing body. The structure of the verse implies this restriction, as the following phrase states: "Their shadows stretch out to the right and to the left," indicating that the object is dense enough to cast a shadow on the ground.
3. "Their shadows stretch out" (يَتَفَيَّأُ ظِلَالُهُ): This is a statement about the thing (the object casting the shadow), not an adjective describing it. Yatafayya'u is from the root F-Y-A (to return/recede). The shadow fā'a (returns/recedes) after the sun's light has erased it. The root Fay' fundamentally means returning. This is similar to the concept of Fay' (spoils of war) returning to the Muslims, or the Fay' of a returned slave.

Linguistic Note on Fay' and Zill (Shadow): If the verb F-Y-A is made transitive, it is done either by adding a Hamza (أَفَاءَ - afā'a, as in "What Allah has bestowed upon His Messenger") or by doubling the middle letter (فَيَّأَ - fayya'a). Tafayya'a is the passive form of Fayya'a (the shadow returns). Al-Azhari stated that Tafayyu' (the returning of shadows) occurs after midday when the sun has passed its zenith. The shadow (Zill) is what exists in the morning before the sun fully reaches it. Poets distinguish between them:

"Neither the morning shadow's coolness can you bear, / Nor taste the evening's returning shade."

Al-Tha'lab narrated from Abu 'Ubaydah that Ru'bah said: Everything the sun was on and then left is Fay', and what the sun never reached is Zill. Some scholars dispute this. Al-Nabigha Al-Ja'di used Fay' for something not erased by the sun:

"The Lord's wrath descends upon them, / And the returning shade of the fruit-bearing trees." (This implies the shade in Paradise, which is permanent and not subject to the sun's movement.)

The plural of Fay' is Afyā' (for a small number) and Fuyū' (for a large number, like souls or eyes).

4. "His shadows" (ظِلَالُهُ): The singular pronoun refers back to the singular word shay' (thing), even though the meaning of shay' is plural (many created things). This is acceptable because the referenced entity is numerous in meaning. It is analogous to: "that you may mount upon their backs" (ظُهُورِهِ), where the plural dhuhūr (backs) is attributed to the singular pronoun referring to "what you ride" (which is plural). This analysis is attributed to Al-Wahidi and is considered sound.

5. "To the right and to the left" (عَنِ الْيَمِينِ وَالشَّمَائِلِ):
   • First Inquiry (Meaning):
     • Opinion 1: The right side of the celestial sphere (falak) is the East, and its left side is the West. This is because the right side is considered the stronger side for humans, from which strong movement originates. Since the daily celestial motion proceeds from East to West, the East is the right of the sphere, and the West is its left. Thus, as the sun rises toward the meridian, shadows fall to the West (the sphere's left). As it descends past the meridian toward the West, shadows fall to the East (the sphere's right). This explains the shifting of shadows from right to left and vice versa.
     • Opinion 2: For a location whose latitude is less than the distance of a mile, the sun is on the left side during summer, causing shadows to fall on the right side. This explains the transition from right to left and back.
   • Second Inquiry (Grammar): Why is "right" (الْيَمِينِ) singular while "left" (الشَّمَائِلِ) is plural?
     • Answer 1: The singular form is used to imply the plural, similar to "and they turn their backs" (وَيُوَلُّونَ الدُّبُرَ).
     • Answer 2 (Al-Farra'): When singular, it refers to one instance of a shadow-casting object; when plural, it refers to all of them. Since "what Allah has created of anything" is singular in form but plural in meaning, both interpretations are possible.
     • Answer 3: Arabs sometimes use the singular form to refer to one of two plural concepts, as in "darknesses and light" (الظُّلُمَاتِ وَالنُّورِ) or "He sealed their hearts and their hearing."
     • Answer 4 (Preferred): If "right" refers to the East (the rising point), the specific point of the sun's rising is singular. However, "left" refers to the deviations and extensions of the shadows after they fall on the earth, which are numerous, hence the plural form.

Fourth Issue (Meaning of Sujjudan - Prostrating):

1. Opinion 1 (Metaphorical Submission): Sujjud means submission and compliance. A camel kneels to be mounted; a date palm bends under its heavy load. This means that the celestial bodies and their lights are arranged by Allah's decree in specific ways. We observe that these lights and shadows fall according to Allah's precise management. The shadows extend westward at sunrise, shrink eastward as the sun rises, and then extend eastward as the sun descends westward. This daily and yearly variation (due to the sun's movement between South and North) shows they are subject to Allah's power and decree. Thus, Sujjud refers to this state of submission.
   • Objection: Could this variation be explained solely by the sun's movement, not Allah's decree?
   • Response: We have proven that a body cannot move by its own essence (otherwise, it would be perpetually in one state of motion, leading to contradiction). Furthermore, since all bodies share the same essence, the specific power given to the sun must be by the decree of the Wise Creator. Even if the shadow variation is due to the sun's movement, since only Allah moves the sun, the variation is necessarily by Allah's decree. Therefore, Sujjud means submission. This is similar to "The stars and the trees prostrate" (55:6).

2. Opinion 2 (Literal Shape): The shadows fall upon the earth adhering to it in the shape of a prostrator. Al-Ma'arri described a valley where the shadow was "prostrating to the ground." Al-Hasan said: "Your shadow prostrates to your Lord, but you do not prostrate to Him—what an evil deed you have done!" Mujahid said: The shadow of the disbeliever prays while he himself does not. Some say the shadow of everything prostrates, whether the object itself is a prostrator or not.
   • Conclusion: The first view (metaphorical submission) is closer to intellectual realities, while the second view is closer to apparent resemblances.

Fifth Issue (Grammar and Meaning of Dākhirūn):

• "Prostrating to Allah while they are humble" (سُجَّدًا لِّلَّهِ وَهُمْ دَاخِرُونَ): Sujjudan is a circumstantial clause (ḥāl) describing the shadows. Dākhirūn (humble/submissive) is also a ḥāl. Dukhūr means being small, submissive, and doing what one is commanded whether willingly or unwillingly, because these things are subject to Allah's power.
• Objection: Shadows are non-rational beings; why are they pluralized with the masculine plural marker (و and ن)?
• Response: Because Allah described them with obedience and submission, they resemble rational beings.

First Issue (Types of Prostration): We have established two types of prostration:

1. Prostration as worship (like the Muslims' prostration to Allah).
2. Prostration as submission and humility. This submission stems from the fact that these entities are contingent (possible to exist or not exist) and require a deciding factor (a murajjiḥ) to favor one state over the other.
   • Some scholars argue that the prostration here refers only to the second meaning (submission), as this is appropriate for animals (Dābbah).
   • Others argue it refers only to the first meaning (worship), as this is appropriate for angels.
   • A third view suggests the word is polysemous and encompasses both meanings: submission for animals, and worship for angels. This view is weak because using a polysemous word to mean all its connotations simultaneously is generally impermissible.

Second Issue (Meaning of Min Dābbah): Al-Akhfash said it means "of the animals" (مِنَ الدَّوَابِّ), using the singular form to imply the plural, similar to saying, "No man like him came to me." Ibn 'Abbas said it means everything that crawls on the earth.

Third Issue (Why specifically mention Animals and Angels?):

1. First Reason (Range of Creation): In the previous verse, we established that inanimate objects submit. In this verse, animals (Dābbah) are mentioned. By mentioning the lowest rank (animals) and the highest rank (angels), it implies that everything in between—all creation—is submissive to Allah.
2. Second Reason (Nature of Dābbah): Islamic philosophers derive the word Dābbah from Dabīb (crawling/bodily movement). Thus, Dābbah refers to any physical, moving creature. By contrasting angels with Dābbah, it proves that angels do not crawl; they are pure, unembodied spirits. (This can be countered by noting that flight via wings is different from crawling, as seen in 6:38: "Nor any creature that moves upon the earth, nor any bird that flies with its two wings.")

First Issue (Angelic Infallibility): This verse describes the attributes of the angels, which serve as conclusive proof of their infallibility from all sins.

1. "And they are not arrogant" (وَهُمْ لَا يَسْتَكْبِرُونَ): This shows their complete submission to their Creator and that they never disobey Him in any matter. This is similar to: "We descend only by the command of your Lord" (19:64) and "They do not speak before He speaks, and they act by His command" (21:27).
2. "And they do what they are commanded" (وَيَفْعَلُونَ مَا يُؤْمَرُونَ): This confirms they perform everything they are commanded to do, which implies infallibility from all sins.
   • Objection: If this proves they do what they are commanded, why does it prove they avoid what they are forbidden?
   • Response: Because forbidding something is equivalent to commanding its abandonment. Therefore, this verse proves their infallibility from all sins.
   • Implication: Since angels are proven infallible, the malicious story circulated about Hārūt and Mārūt (that they sinned) must be false, as Allah, the most truthful speaker, testifies to their complete purity.

• Counter-Argument by Critics of Infallibility: Those who deny angelic infallibility cite the phrase "they fear their Lord" (يَخَافُونَ رَبَّهُمْ), arguing that fear of sin only arises if they are capable of committing major sins.
  • Response 1: Allah warns them of punishment: "And whoever among them should say, 'Indeed, I am a god besides Him,' We will recompense him with Hell" (21:29). They refrain from sin out of fear of this warning.
  • Response 2 (More Correct): This fear is the fear of Awe and Majesty (Khawf al-Ijlāl), as narrated from Ibn 'Abbas. This is supported by: "Indeed, those who fear Allah, among His servants, are the scholars" (35:28). This shows that the more perfect one's knowledge of Allah, the greater the fear of Him, and this fear is one of awe and reverence.

Second Issue (The Attribute of Being "Above"):

• "They fear their Lord above them" (مِن فَوْقِهِمْ): The Anthropomorphists (Mushabbihah) use this to argue that Allah is physically above them.
  • Response: We have already addressed this extensively in the commentary on "He is the Overpowering, above His servants" (6:18). Here, we add that "above them" means they fear their Lord from above them, i.e., they fear that punishment might descend upon them from above. If the wording admits this meaning, their argument fails. Furthermore, this "above-ness" must be interpreted as superiority in power and dominion, as in: "And indeed, We are above them, overpowering" (7:127).
  • The structure of the sentence supports this: the fear is linked to the Lord being "above." If "above" meant spatial direction, it would not necessitate fear (e.g., a guard is spatially above the king but is his lowest servant). Since spatial superiority does not necessitate fear, the intended meaning must be superiority in power and rank, which does necessitate fear.

Third Issue (Accountability): This verse proves that angels are accountable (mukallafūn) to Allah, and that commands and prohibitions are directed toward them, just as they are toward other accountable beings. If so, they must possess the capacity for both good and evil.

Fourth Issue (Angels vs. Humans): Some scholars use this verse to argue for the superiority of angels over humans:

1. First Reason (Mentioning Extremes): Mentioning the lowest (animals) and the highest (angels) implies that all creation falls between them, and since the highest rank is mentioned, angels must be the most honored of Allah's creation.
2. Second Reason (Purity of State): "They are not arrogant" implies purity of inner disposition. "They do what they are commanded" implies purity of action. This means their inner selves and outer actions are free from corrupt morals and false deeds, unlike humans. The Quran states regarding humans: "Woe to man, how ungrateful he is!" (80:17), suggesting that the very nature of man inclines toward blameworthy states. The Prophet (PBUH) said: "None of us is free from sin or intending sin, except John son of Zechariah." It is self-evident that one free from sin and the intention of sin is superior to one who has sinned or intended to sin.
3. Third Reason (Duration of Obedience): Allah created angels long before humans. They have maintained obedience, submission, and awe throughout this vast duration. Long life in obedience implies greater virtue for two reasons:
   • The Prophet (PBUH) said: "The elder among his people is like a Prophet among his nation." The elder is superior because his longer life implies more obedience.
   • The Prophet (PBUH) said: "Whoever establishes a good precedent (Sunnah) will have its reward and the reward of all who follow it until the Day of Resurrection." Since the angels began their obedience before humans, they established the good precedent of obeying the Creator. Humans followed them, so the reward gained by humans must also be gained by the angels, plus the reward for their initial, preceding obedience.
4. Fourth Reason (Rank): The phrase "above them" (مِن فَوْقِهِمْ), which we interpreted as superiority in rank, honor, power, and might, suggests that nothing is above them in rank and honor except Allah. This indicates their superiority among creation.

Summary of Meaning: Allah commands them to worship only Him, as He is the sole God. Everything in existence belongs to Him, and all obedience is due to Him alone. Why then seek refuge in others? Every blessing they possess comes from Allah. Yet, when hardship strikes, they supplicate only to Him, but once the hardship is removed, a group among them immediately associates partners with their Lord, denying the very blessings bestowed upon them. They are told to enjoy their temporary pleasures, for they will soon know the consequences.