An-Nahl (The Bees): Verse 71

Contextual Reflection on Divine Provision

Know that this verse presents another consideration regarding the state of humankind. We observe that the most astute and intelligent people often spend their entire lives striving for a meager portion of this world, yet they do not attain it. Conversely, we see the most ignorant and least intelligent people upon whom the doors of the world are opened; whatever crosses their mind or imagination, they immediately acquire it. If the cause were human effort and intellect, the most intelligent ought to have the greater share in these matters. Since we see that the most intelligent have the smallest share, and the most ignorant and base have the most abundant share, we know that this is due to the division made by the Divider (Allah), just as the Almighty said: {Is it they who divide the mercy of your Lord? It is We who have divided among them their livelihood in the life of this world} (Az-Zukhruf: 32). Al-Shafi'i, may Allah have mercy on him, said:

Know that this disparity is not exclusive to wealth; rather, it is present in intelligence and dullness, beauty and ugliness, wisdom and foolishness, health and sickness, and a good reputation versus a bad one. This is a boundless ocean. I was once accompanying a king on a journey. This king possessed vast wealth and status, and many fine mounts were led before him, yet he could not ride any of them. Often, delicious foods and fragrant fruits were brought before him, but he could not partake of any. Meanwhile, one of us might be sound in temperament, strong in body, and fully capable, yet unable to find enough food to fill his stomach. Thus, although that king was superior to this poor man in wealth, this poor man was superior to that king in health and strength. This is a vast area which, when contemplated, causes one to marvel greatly.

Interpretation of the Phrase: {فما الذين فضلوا برآدى رزقهم على ما ملكت أيمانهم} (So are those favored [with superiority] able to give their provision to those whom their right hands possess?)

There are two opinions regarding this statement:

The First Opinion: The intent of this discourse is to affirm what was previously stated in the preceding verse—that happiness and misfortune come only from Allah Almighty. The meaning is: The masters and their slaves, I am the Provider for them all; thus, they are equal in My provision. The masters should not think that they are giving anything from themselves to their slaves as provision, nor should the master provide for the slave; rather, the Provider for both the slave and the master is Allah Almighty. The reality is that the slave might be more complete in intellect, stronger in body, and more aware of benefits and harms than the master. This indicates that the slave's humiliation and the master's honor are from Allah, just as He said: {You give honor to whom You will, and You humble whom You will} (Al 'Imran: 26).

The Second Opinion: The intent of this verse is a refutation of those who affirmed a partner for Allah Almighty. Under this opinion, there are two aspects:

1. This is a refutation of the idolaters and worshippers of statues. It is as if it is said: Indeed, Allah has favored masters over their slaves, making the slave incapable of owning what his master owns. Since you do not make your slaves equal to yourselves in ownership, how then do you make these inanimate objects equal to Me in worship?
2. Ibn Abbas (may Allah be pleased with him) said that this verse was revealed concerning the Christians of Najran when they claimed that Jesus, son of Mary, is the son of God. The meaning is: You do not associate your slaves with what you own so that they become equal to you. How then have you made My servant (Jesus) a son to Me and a partner in divinity?

Interpretation of: {فهم فيه سوآء} (so that they are equal therein)

The Fa' (ف) in {فهم} (so that they) means "until" (حتى). The meaning is: The favored ones (masters) will not make their provision for their slaves until their slaves become equal with them in ownership.

Interpretation of: {أفبنعمة الله يجحدون} (Do they then deny the favor of Allah?)

Regarding this, there are three sub-issues (Mas'alah):

First Issue (Qira'at): 'Asim, in the narration of Abu Bakr, recited {يجحدون} (they deny) with a Ta' (as a second-person plural address) because of the preceding address: {خلقكم * وفضل} (He created you * and favored). The rest recited it with a Ya' (third-person plural) because of the preceding statement: {فهم فيه سوآء} (so they are equal therein). Abu 'Ubaydah and Abu Hatim preferred the recitation with the Ya' due to the proximity of the preceding report. Furthermore, the apparent context suggests addressing the Muslims, and Muslims are not addressed regarding denying the favor of Allah.

Second Issue (The Object of Denial): There is no doubt that what is meant by {أفبنعمة الله يجحدون} is the denunciation of the polytheists against whom Allah presented this argument.

If it is asked: How do they become deniers of Allah's favor upon them because of worshipping idols?

We reply: There are two ways:

1. Since Allah is the Giver of all good things, whoever affirms a partner for Allah has attributed some of those good things to that partner, thus becoming a denier that they came from Allah Almighty. Moreover, the proponents of naturalism and astrology attribute most of these blessings to the natures (of things) or to the stars, which necessitates that they are deniers that these blessings are from Allah Almighty.
2. Al-Zajjaj said: What is meant is that after Allah established and clarified these proofs, making them evident so that every rational person understands them, this itself was a great favor from Him upon creation. At this point, He said: {أفبنعمة الله} (Is it because of the favor of Allah) in establishing these proofs and clarifying these evidences, {يجحدون} (they deny)?

Third Issue (The Preposition 'Ba'): The Ba' (ب) in {أفبنعمة الله} (by the favor of Allah) can be considered superfluous, because the verb jahada (to deny) is not typically transitive with the preposition Ba' (like saying: Take the reins with the reins, or I afflicted Zayd with Zayd). Alternatively, jahada here might be intended to mean kufr (disbelief), and it is made transitive with the Ba' because it carries the meaning of disbelief. And Allah knows best.

An-Nahl (The Bees): Verse 72