Tafsir of An-Nahl 16:68-69

Surah An-Nahl (16): Verses 68-69

And your Lord inspired the bee, saying: "Make for yourself dwellings in the mountains, and in the trees, and in what they construct." (68)

Then eat from all the fruits and follow the ways of your Lord made easy [for you]." From within their bellies comes a drink of varying colors, in which there is healing for people. Indeed, in that is a sign for a people who give thought. (69)

It is established that when the Almighty demonstrated that the production of milk, and the production of sweet things and sustenance from the fruits of palm trees and grapes are overwhelming proofs and clear signs that this world has a capable, choosing, and wise God, similarly, the production of honey from bees is a conclusive proof and a bright evidence establishing this very purpose.

In this verse, there are several issues:

Issue 1: The meaning of "And your Lord inspired the bee" (وأوحى ربك إلى النحل)

The word awhā (inspired/revealed) is used here. In this context, it means divine suggestion or instinct (ilham). This means that God implanted in their nature these astonishing actions that even rational humans struggle to perform. This is evident in several ways:

1. Construction of Hexagonal Hives: They build hexagonal houses with equal sides purely by instinct, without any variation between them. Rational humans cannot build such structures except with tools like rulers and compasses.
2. Efficiency of the Hexagon: It is established in geometry that if these dwellings were shaped differently than hexagons, there would inevitably be empty, wasted spaces between them. The guidance of this weak creature toward this subtle and delicate wisdom is one of the wonders.
3. The Queen Bee: Bees establish one among them as a leader (the queen), who is larger in body than the rest. This leader's command is effective over the others, who serve and carry her when flying. This is also among the wonders.
4. Returning to the Hive: If the swarm leaves its original dwelling, they go together to another place. If they wish to return them to their hive, they strike the ṭunbūr (a type of drum/instrument) and musical instruments. By means of these melodies, they manage to bring them back. This is also a marvelous state.

Since this creature is distinguished by these amazing characteristics indicating great intelligence and astuteness, and since the acquisition of these types of astuteness can only occur through divine suggestion—a state similar to revelation (waḥy)—it is appropriate that God Almighty said concerning them: "And your Lord inspired the bee."

Note on Wahy (Revelation): Wahy has been used concerning the Prophets (as in: "It is not for a human that God should speak to him except by revelation" [Ash-Shura: 51]). It is also used concerning the saints (as in: "And when I inspired the disciples" [Al-Ma'idah: 111]). It is used in the sense of instinct for humans (as in: "And We inspired to the mother of Moses" [Al-Qasas: 7]). And it is used for other animals, as in this verse concerning the bees. Each of these categories has a specific meaning.

Issue 2: The name "Bee" (النحل)

Al-Zajjaj said that this creature might be named naḥl because God granted honey to the people, which comes out of their bellies. Others said that naḥl can be masculine or feminine. It is feminine in the dialect of Hijaz, which is why God addressed it in the feminine form. This applies to every plural noun where the singular form differs only by the addition of the tā’ marbūṭah (the 'h' sound).

"Make for yourself dwellings in the mountains, and in the trees, and in what they construct."

Issue 1: Interpretation of the Command and Locations

Al-Kashshāf states that "that you should make" (أن اتخذى) is the explanatory an (أن المفسرة), because the inspiration mentioned carries the meaning of speech.

It is also read as "dwellings" (بيوتا) with a kasra on the bā’.

The locations mentioned are:

1. "In the mountains and in the trees": This refers to the type of bee that lives in mountains and forests and is not tended by people.
2. "And in what they construct" (ومما يعرشون): This refers to the hives built by people (the man-made structures, i.e., beehives). The verb ya‘rūshūn (construct/roof) has two readings: with a ḍammah on the rā’ or a kasra on the rā’, similar to the two readings of ya‘kufūn and ya‘kifūn.

Regarding the preposition min (from/of) in "from the mountains," "from the trees," etc.: If one asks why it was not said "in the mountains" and "in the trees," the answer is that min here implies partiality (tab‘īḍ). It means they should not build their dwellings in every mountain or every tree, but only in those locations that suit their interests and are appropriate for them.

Issue 2: The Nature of the Command

The apparent meaning of "Make for yourself dwellings" is a command. Scholars have differed on this:

1. Some say it is not unlikely that these animals possess intellects, and that a command or prohibition from God can be directed toward them.
2. Others say this is not the case. Rather, the meaning is that God created in them instincts and natures that necessitate these actions. A detailed discussion on this matter is found in the exegesis of the verse: "O ants, enter your dwellings" (An-Naml: 18).

"Then eat from all the fruits and follow the ways of your Lord made easy [for you]."

The word "from" (من) here can mean partiality (tab‘īḍ) or the starting point of the action (ibtidā’ al-ghāyah).

In medical books, it is mentioned that God arranged this world such that a fine dew forms in the air on certain nights, settling on the leaves of trees. These dew particles might be fine and scattered on the leaves and flowers, or they might be abundant enough to form perceptible masses (like honeydew, turanjabīn).

• The Second Case (Honeydew): This is a dew that descends from the air and gathers on the tips of tamarisk trees in some regions, and it is perceptible.
• The First Case (Nectar): This is what God inspired the bees to do: they collect these particles from flowers and leaves with their mouths, eat them for nourishment. When they are full, they collect another portion of these particles with their mouths, take them to their homes, and deposit them there, as they seek to store their food. When a large amount of this dew accumulates in their homes, that is honey.

Some people say that bees eat from fragrant flowers and leaves, and then God transforms these substances inside their bodies into honey, which they then regurgitate—that is the honey. However, the first view (collecting dew/nectar) is closer to reason and more consistent with observation. The nature of honeydew is close to honey in taste and appearance, and it is undoubtedly a dew that occurs in the air and falls on the tips of trees and flowers; similarly, this must be the case here. Furthermore, we observe that bees feed on honey. Thus, when we extract honey from their hives, we leave some behind for them to feed on, proving they feed on honey, and that they land on trees and flowers because they feed on those honey-like dew particles that fall upon them from the air.

If this is understood, then the word "from" (من) in "eat from all the fruits" means the starting point of the action (ibtidā’ al-ghāyah), not partiality, according to this view.

"Then follow the ways of your Lord made easy [for you]."

This means: Eat from every fruit you desire, and once you have eaten, follow the ways of your Lord in the paths He has inspired and made clear to you regarding the work of making honey. Alternatively, it means: Follow the ways of your Lord in seeking those fruits.

Regarding the word "made easy" (ذللا), there are two opinions:

1. It is an adverbial accusative (ḥāl) describing the ways (سبل), because God has made those ways easy, smooth, and prepared for them, like His saying: "It is He who made the earth easy for you" (Al-Mulk: 15).
2. It is an adverbial accusative describing the implied pronoun in "follow" (فاسلكى), meaning: You, O bee, are made easy, obedient to what you are commanded, and not resistant.

"From within their bellies comes..." (يخرج من بطونها)

First Inquiry: Change of Address

This shifts the address from the second person (commanding the bee) to the third person (referring to the bee). The reason for this is that the purpose of mentioning these states is to use them as evidence for accountable humans regarding God's power, wisdom, and excellent management of the upper and lower worlds. Thus, after addressing the bee with what preceded, God addresses humanity, saying: We inspired this bee with these wonders so that "from within their bellies comes a drink..."

Second Inquiry: The Meaning of "Belly" (بطون)

1. If we adopt the view that honey is composed of dew particles that form in the air and fall on the tips of trees and flowers, which the bee collects with its mouth, then "from within their bellies" means "from their mouths." Every cavity inside the body is called a baṭn (belly); do you not see how they speak of the "bellies of the brain" (بطون الدماغ), meaning the cavities of the brain? Similarly here, "from within their bellies" means from their mouths.
2. However, according to the literalists, who say the bee eats leaves and fruits and then regurgitates that as honey, the statement is straightforward.

"...a drink of varying colors, in which there is healing for people."

God Almighty described honey with three attributes:

1. Being a Drink (شرابا): This is true, as it is sometimes drunk alone and sometimes used to make other drinks.
2. Varying Colors (مختلف ألوانه): Meaning some are red, some white, and some yellow. This is similar to His saying: "And among the mountains are streaks, white and red, of varying colors, and some intensely black" (Fatir: 27). The purpose here is to **refute the doctrine of inherent nature (ṭab‘)**. Since this substance, despite having a uniform nature, results in different colors, it indicates that the occurrence of these colors is due to the planning of the choosing Agent, not merely the operation of nature.
3. Healing for People (فيه شفآء للناس): There are two opinions on this:

• The First Opinion (The Correct One): That this is an attribute of the honey. If someone asks: How can it be healing when it harms those with yellow bile or aggravates bitterness? We reply: God did not say it is healing for all people, for all ailments, and in all circumstances. Rather, since it is a healing agent for some ailments in some people, it is appropriate to describe it as having healing within it. What indicates its general healing property is that any compound medicine is perfected by mixing it with honey. Furthermore, drinks made from it are greatly beneficial for phlegmatic diseases.

• The Second Opinion (Mujahid's view): That the intended meaning is that the Qur'an is the healing for people. In this case, the story of honey production ends at "From within their bellies comes a drink of varying colors." Then God begins a new statement: "In which there is healing for people," meaning, in this Qur'an, there is what heals people from disbelief and heresy, similar to what is in the story of the bees. Ibn Mas'ud reported that honey is a healing for every disease, and the Qur'an is a healing for what is in the chests (hearts).

This second opinion is weak, supported by two points: 1. The pronoun in "In which there is healing" (فيه شفآء) must refer back to the nearest mentioned noun, which is "a drink of varying colors" (شراب مختلف ألوانه). To argue that this pronoun refers to the Qur'an, which was not mentioned previously, is inappropriate. 2. It is narrated that a man came to the Prophet (peace be upon him) and said, "My brother is suffering from stomach pain." The Prophet said, "Give him honey to drink." The man returned and said, "I gave him honey, but it did not benefit him." The Prophet said, "Go and give him honey to drink." The man went and gave it to him, and he recovered as if released from a tether. The Prophet then said, "God spoke the truth, and your brother's stomach lied." They interpreted his statement, "God spoke the truth, and your brother's stomach lied," in light of "In which there is healing for people," which is only sound if this attribute belongs to the honey.

If someone asks: What is meant by the Prophet's saying, "God spoke the truth, and your brother's stomach lied"? We reply: Perhaps the Prophet (PBUH), through the light of revelation, knew that the benefit of that honey would appear later. Since its benefit did not appear immediately, even though the Prophet knew it would appear later, this immediate lack of effect was treated as a form of falsehood (lying), hence the use of that expression.

"Indeed, in that is a sign for a people who give thought."

The establishment of this verse as a sign is based on several points:

1. The specialization of bees in those subtle sciences and obscure knowledge, such as building hexagonal hives and the other states we mentioned.
2. Their guidance to all those honey-like particles on the tips of trees and leaves.
3. God's creation of beneficial particles in the air, their falling onto the tips of trees and leaves, and then inspiring the bees to collect them after they were scattered. All these are marvelous matters indicating that the Creator of the world built its order upon the consideration of wisdom and benefit.

Surah An-Nahl (16): Verse 70

And God created you; then He causes you to die. And among you is he who is returned to the most feeble age, so that he may know nothing after having known anything. Indeed, God is Knowing and All-Powerful. (70)