The Bee — Verse 128

The Command for Equality in Punishment Allah commands justice in punishment and equity in settling the cases of rights. `Abdur-Razzaq recorded that, concerning the Ayah, فَعَاقِبُواْ بِمِثْلِ مَا عُوقِبْتُمْ بِهِ (then punish them with the like of that with which you were afflicted.) Ibn Sirin said, "If a man among you takes something from you, then you should take something similar from him." This was also the opinion of Mujahid, Ibrahim, Al-Hasan Al-Basri, and others. Ibn Jarir also favored this opinion. Ibn Zayd said: "They had been commanded to forgive the idolators, then some men became Muslim who were strong and powerful. They said, `O Messenger of Allah, if only Allah would give us permission, we would sort out these dogs!' Then this Ayah was revealed, then it was latter abrogated by the command to engage in Jihad." وَاصْبِرْ وَمَا صَبْرُكَ إِلاَّ بِاللَّهِ (And be patient, and your patience will not be but by the help of Allah.) This emphasizes the command to be patient and tells us that patience cannot be acquired except by the will, help, decree and power of Allah. Then Allah says: وَلاَ تَحْزَنْ عَلَيْهِمْ (And do not grieve over them,) meaning, those who oppose you, for Allah has decreed that this should happen. وَلاَ تَكُ فِى ضَيْقٍ (and do not be distressed) means do not be worried or upset. مِّمَّا يَمْكُرُونَ (by their plots.) meaning; because of the efforts they are putting into opposing you and causing you harm, for Allah is protecting, helping, and supporting you, and He will cause you to prevail and defeat them. إِنَّ اللَّهَ مَعَ الَّذِينَ اتَّقَواْ وَّالَّذِينَ هُم مُّحْسِنُونَ (Truly, Allah is with those who have Taqwa, and the doers of good.) meaning; He is with them in the sense of supporting them, helping them and guiding them. This is a special kind of "being with", as Allah says elsewhere: إِذْ يُوحِى رَبُّكَ إِلَى الْمَلَـئِكَةِ أَنِّي مَعَكُمْ فَثَبِّتُواْ الَّذِينَ ءَامَنُواْ ((Remember) when your Lord revealed to the angels, "Verily, I am with you, so support those who believe.") 8:12 And Allah said to Musa and Harun: لاَ تَخَافَآ إِنَّنِى مَعَكُمَآ أَسْمَعُ وَأَرَى (Fear not, verily I am with you both, hearing and seeing.) 20:46 The Prophet said to (Abu Bakr) As-Siddiq when they were in the cave: «لَا تَحْزَنْ إِنَّ اللهَ مَعَنَا» (Do not worry, Allah is with us.") The general kind of "being with" some one, or something is by means of seeing, hearing and knowing, as Allah says: وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ (And He is with you wherever you may be. And Allah sees whatever you do.) 57:4 أَلَمْ تَرَ أَنَّ اللَّهَ يَعْلَمُ مَا فِى السَّمَـوَتِ وَمَا فِى الاٌّرْضِ مَا يَكُونُ مِن نَّجْوَى ثَلَـثَةٍ إِلاَّ هُوَ رَابِعُهُمْ وَلاَ خَمْسَةٍ إِلاَّ هُوَ سَادِسُهُمْ وَلاَ أَدْنَى مِن ذَلِكَ وَلاَ أَكْثَرَ إِلاَّ هُوَ مَعَهُمْ أَيْنَ مَا كَانُواْ (Have you not seen that Allah knows whatever is in the heavens and whatever is on the earth There is no secret counsel of three but He is their fourth, - nor of five but He is their sixth, - nor of less than that or more, but He is with them wherever they may be.) 58:7 وَمَا تَكُونُ فِى شَأْنٍ وَمَا تَتْلُواْ مِنْهُ مِن قُرْءَانٍ وَلاَ تَعْمَلُونَ مِنْ عَمَلٍ إِلاَّ كُنَّا عَلَيْكُمْ شُهُودًا (You will not be in any circumstance, nor recite any portion of the Qur'an, nor having done any deeds, but We are witnessing you.) 10:61 وَالَّذِينَ اتَّقَواْ (those who have Taqwa) means, they keep away from that which is forbidden. وَّالَّذِينَ هُم مُّحْسِنُونَ (and the doers of good. ) meaning they do deeds of obedience to Allah. These are the ones whom Allah takes care of, He gives them support, and helps them to prevail over their enemies and opponents. This is end of the Tafsir of Surat An-Nahl. To Allah be praise and blessings, and peace and blessings be upon Muhammad and his family and Companions.

Truly God is with those who fear falling into unbelief and committing acts of disobedience and those who are virtuous by way of obedience and patience granting them assistance and victory.

Surely God is with those who are godwary and those who are beautiful-doers. This is one of the all-comprehensive verses of the Qur'an. All of God's caresses of His servant in the two worlds, the rewards and the generous gifts, are included in what He says: “Surely God is with.” Every sort of service, every type of obedience, and all the roots of worship that the servant performs for God come under godwary. All that is rightfully due to people from each other in the various sorts of interactions come under beautiful-doers. In reality the godwary and the beautiful-doers are such that the scent of love's breeze comes from the dust beneath their feet. If the tears of their eyes were to fall on the ground, the narcissus of desire would bloom. If the disclosure of their present moment were to fall on a stone, it would turn into a carnelian. If it fell on water, it would become wine. If the fire of their yearning were to flame up, the world would burn. If the light of their recognition were to shine, the universe would be radiant. They have no station in the cities, no ease with the people. The common people have two festivals in the year, but they have a festival with every breath. The common people have festivals because of seeing the moon, but they have their festival because of contemplating God. The common people have festivals because of the turning of the year, but they have their festival because of the bounteousness of the Possessor of Majesty. For thousands of years the moon-faced beauties of Firdaws and the houris of paradise have been standing in wait in that busy bazaar: When will they convey the fortunate procession of the godwary and beautiful- doers to High Chambers so that they, as hangers-on, may step into the pageant of good fortune in a seat of truthfulness, at an Omnipotent King [54:55].

Surely God is with those who are godwary and those who are beautiful-doers. This is one of the all-comprehensive verses of the Qur'an. All of God's caresses of His servant in the two worlds, the rewards and the generous gifts, are included in what He says: “Surely God is with.” Every sort of service, every type of obedience, and all the roots of worship that the servant performs for God come under godwary. All that is rightfully due to people from each other in the various sorts of interactions come under beautiful-doers. In reality the godwary and the beautiful-doers are such that the scent of love's breeze comes from the dust beneath their feet. If the tears of their eyes were to fall on the ground, the narcissus of desire would bloom. If the disclosure of their present moment were to fall on a stone, it would turn into a carnelian. If it fell on water, it would become wine. If the fire of their yearning were to flame up, the world would burn. If the light of their recognition were to shine, the universe would be radiant. They have no station in the cities, no ease with the people. The common people have two festivals in the year, but they have a festival with every breath. The common people have festivals because of seeing the moon, but they have their festival because of contemplating God. The common people have festivals because of the turning of the year, but they have their festival because of the bounteousness of the Possessor of Majesty. For thousands of years the moon-faced beauties of Firdaws and the houris of paradise have been standing in wait in that busy bazaar: When will they convey the fortunate procession of the godwary and beautiful- doers to High Chambers so that they, as hangers-on, may step into the pageant of good fortune in a seat of truthfulness, at an Omnipotent King [54:55].

Surely God is with those who are godwary and those who are beautiful-doers. This is one of the all-comprehensive verses of the Qur'an. All of God's caresses of His servant in the two worlds, the rewards and the generous gifts, are included in what He says: “Surely God is with.” Every sort of service, every type of obedience, and all the roots of worship that the servant performs for God come under godwary. All that is rightfully due to people from each other in the various sorts of interactions come under beautiful-doers. In reality the godwary and the beautiful-doers are such that the scent of love's breeze comes from the dust beneath their feet. If the tears of their eyes were to fall on the ground, the narcissus of desire would bloom. If the disclosure of their present moment were to fall on a stone, it would turn into a carnelian. If it fell on water, it would become wine. If the fire of their yearning were to flame up, the world would burn. If the light of their recognition were to shine, the universe would be radiant. They have no station in the cities, no ease with the people. The common people have two festivals in the year, but they have a festival with every breath. The common people have festivals because of seeing the moon, but they have their festival because of contemplating God. The common people have festivals because of the turning of the year, but they have their festival because of the bounteousness of the Possessor of Majesty. For thousands of years the moon-faced beauties of Firdaws and the houris of paradise have been standing in wait in that busy bazaar: When will they convey the fortunate procession of the godwary and beautiful- doers to High Chambers so that they, as hangers-on, may step into the pageant of good fortune in a seat of truthfulness, at an Omnipotent King [54:55].

Surely God is with those who are godwary and those who are beautiful-doers. This is one of the all-comprehensive verses of the Qur'an. All of God's caresses of His servant in the two worlds, the rewards and the generous gifts, are included in what He says: “Surely God is with.” Every sort of service, every type of obedience, and all the roots of worship that the servant performs for God come under godwary. All that is rightfully due to people from each other in the various sorts of interactions come under beautiful-doers. In reality the godwary and the beautiful-doers are such that the scent of love's breeze comes from the dust beneath their feet. If the tears of their eyes were to fall on the ground, the narcissus of desire would bloom. If the disclosure of their present moment were to fall on a stone, it would turn into a carnelian. If it fell on water, it would become wine. If the fire of their yearning were to flame up, the world would burn. If the light of their recognition were to shine, the universe would be radiant. They have no station in the cities, no ease with the people. The common people have two festivals in the year, but they have a festival with every breath. The common people have festivals because of seeing the moon, but they have their festival because of contemplating God. The common people have festivals because of the turning of the year, but they have their festival because of the bounteousness of the Possessor of Majesty. For thousands of years the moon-faced beauties of Firdaws and the houris of paradise have been standing in wait in that busy bazaar: When will they convey the fortunate procession of the godwary and beautiful- doers to High Chambers so that they, as hangers-on, may step into the pageant of good fortune in a seat of truthfulness, at an Omnipotent King [54:55].

Surely God is with those who are godwary and those who are beautiful-doers.This is one of the all-comprehensive verses of the Qur'an. All of God's caresses of His servant in the two worlds, the rewards and the generous gifts, are included in what He says: �Surely God is with.� Every sort of service, every type of obedience, and all the roots of worship that the servant performs for God come under godwary. All that is rightfully due to people from each other in the various sorts of interactions come under beautiful-doers.In reality the godwary and the beautiful-doers are such that the scent of love's breeze comes from the dust beneath their feet. If the tears of their eyes were to fall on the ground, the narcissus of desire would bloom. If the disclosure of their present moment were to fall on a stone, it would turn into a carnelian. If it fell on water, it would become wine. If the fire of their yearning were to flame up, the world would burn. If the light of their recognition were to shine, the universe would be radiant. They have no station in the cities, no ease with the people.The common people have two festivals in the year, but they have a festival with every breath. The common people have festivals because of seeing the moon, but they have their festival because of contemplating God. The common people have festivals because of the turning of the year, but they have their festival because of the bounteousness of the Possessor of Majesty. For thousands of years the moon-faced beauties of Firdaws and the houris of paradise have been standing in wait in that busy bazaar: When will they convey the fortunate procession of the godwary and beautiful- doers to High Chambers so that they, as hangers-on, may step into the pageant of good fortune in a seat of truthfulness, at an Omnipotent King [54:55].

إن الله سبحانه وتعالى مع الذين اتقوه بامتثال ما أمر واجتناب ما نهى بالنصر والتأييد، ومع الذين يحسنون أداء فرائضه والقيام بحقوقه ولزوم طاعته، بعونه وتوفيقه ونصره.

وقوله "إن الله مع الذين اتقوا والذين هم محسنون" أي معهم بتأييده ونصره ومعونته وهديه وسعيه وهذه معية خاصة كقوله "إذ يوحي ربك إلى الملائكة أني معكم فثبتوا الذين آمنوا" وقوله لموسى وهارون "لا تخافا إنني معكما أسمع وأرى" وقول النبي صلى الله عليه وسلم للصديق وهما في الغار "لا تحزن إن الله معنا" وأما المعية العامة فبالسمع والبصر والعلم كقوله تعالى "وهو معكم أينما كنتم والله بما تعملون بصير" وكقوله تعالى "ألم تر أن الله يعلم ما في السموات وما في الأرض ما يكون من نجوى ثلاثة إلا هو رابعهم ولا خمسة إلا هو سادسهم ولا أدنى من ذلك ولا أكثر إلا هو معهم أينما كانوا" وكما قال تعالى "وما تكون في شأن وما تتلو منه من قرآن ولا تعملون من عمل إلا كنا عليكم شهودا" الآية; ومعنى "الذين اتقوا" أي تركوا المحرمات "الذين هم محسنون" أي فعلوا الطاعات فهؤلاء الله يحفظهم ويكلؤهم وينصرهم ويؤيدهم ويظفرهم على أعدائهم ومخالفيهم وقال ابن أبي حاتم ثنا أبي ثنا محمد بن بشار ثنا أبو أحمد الزبير ثنا مسعر عن ابن عون عن محمد بن حاطب قال كان عثمان رضي الله عنه من الذين آمنوا والذين اتقوا والذين هم محسنون. آخر تفسير سورة النحل ولله الحمد والمنة وصلى الله على محمد وعلى آله وصحبه وسلم تسليما.

وقوله - تعالى - : ( إِنَّ الله مَعَ الذين اتقوا والذين هُم مُّحْسِنُونَ ) تعليل لم سبق من أمره بالصبر ، ومن نهيه عن الحزن وضيق الصدر .أى : إن الله - تعالى - بمعونته وتأييده مع الذين اتقوه فى كل أحوالهم ، وصانوا أنفسهم عن كل ما لا يرضاه . ومع الذين يحسنون القول والعلم ، بأن يؤدوهما بالطريقة التى أمر الإِسلام بها ، ومن كان الله - تعالى - معه ، سعد فى دنياه وفى أخراه .وقد قيل لبعض الصالحين وهو يحتضر : أوص . فقال : إنما الوصية من المال . ولا مال لى ، ولكنى أوصيكم بالعمل بخواتيم سورة النحل .

يقول تعالى ذكره ( إِنَّ اللَّهَ ) يا محمد ( مَعَ الَّذِينَ اتَّقَوْا ) الله في محارمه فاجتنبوها، وخافوا عقابه عليها، فأحجموا عن التقدّم عليها( وَالَّذِينَ هُمْ مُحْسِنُونَ ) يقول: وهو مع الذين يحسنون رعاية فرائضه ، والقيام بحقوقه ، ولزوم طاعته فيما أمرهم به ونهاهم عنه.وبنحو الذي قلنا في ذلك ، قال أهل التأويل.* ذكر من قال ذلك:حدثنا ابن حميد، قال: ثنا حكام، عن سفيان، عن رجل، عن الحسن ( إِنَّ اللَّهَ مَعَ الَّذِينَ اتَّقَوْا وَالَّذِينَ هُمْ مُحْسِنُونَ ) قال: اتقوا الله فيما حرّم عليهم، وأحسنوا فيما افترض عليهم.حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن رجل، عن الحسن، مثله.حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قال: ذكر لنا أن هَرِم بن حَيان العَبْدِي لما حضره الموت، قيل له: أوص ، قال: ما أدري ما أُوصي، ولكن بيعوا درعي ، فاقضوا عني ديني، فإن لم تف ، فبيعوا فرسي، فإن لم يف فبيعوا غلامي، وأوصيكم بخواتيم سورة النحل ادْعُ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَنْ ضَلَّ عَنْ سَبِيلِهِ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ * وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا بِمِثْلِ مَا عُوقِبْتُمْ بِهِ وَلَئِنْ صَبَرْتُمْ لَهُوَ خَيْرٌ لِلصَّابِرِينَ ذُكر لنا أن نبيّ الله صلى الله عليه وسلم لما نـزلت هذه الآية قال بَلْ نَصْبرُ" .

( إن الله مع الذين اتقوا ) المناهي ، ( والذين هم محسنون ) بالعون والنصرة .

( إن الله مع الذين اتقوا والذين هم محسنون [ 128 ] ) تعليل للأمر بالاقتصار على قدر الجرم في العقوبة وللترغيب في الصبر على الأذى والعفو عن المعتدين ولتخصيص النبي صلى الله عليه وسلم بالأمر بالصبر والاستعانة على تحصيله بمعونة الله تعالى ولصرف الكدر عن نفسه من جراء أعمال الذين لم يؤمنوا بهعلل ذلك كله بأن الله مع الذين يتقونه فيقفون عندما حد لهم ومع المحسنين . والمعية هنا مجاز في التأييد والنصروأتي في جانب التقوى بصلة فعلية ماضية للإشارة إلى لزوم حصولها وتقررها من قبل لأنها من لوازم الإيمان لأن التقوى آيلة إلى أداء الواجب وهو حق على المكلف . ولذلك أمر فيها بالاقتصار على قدر الذنبوأتي في جانب الإحسان بالجملة الاسمية للإشارة إلى كون الإحسان ثابتا لهم دائما معهم لأن الإحسان فضيلة فبصاحبه حاجة إلى رسوخه من نفسه وتمكنه.

والله مع المتقين المحسنين، بعونه وتوفيقه وتسديده، وهم الذين اتقوا الكفر والمعاصي، وأحسنوا في عبادة الله، بأن عبدوا الله كأنهم يرونه فإن لم يكونوا يرونه فإنه يراهم، والإحسان إلى الخلق ببذل النفع لهم من كل وجه. نسأل الله أن يجعلنا من المتقين المحسنين. تم تفسير سورة النحل والحمد لله.

إن الله مع الذين اتقوا والذين هم محسنون أي اتقوا الفواحش والكبائر بالنصر والمعونة والفضل والبر والتأييد . وتقدم معنى الإحسان . وقيل لهرم بن حبان عند موته : أوصنا ; فقال : أوصيكم بآيات الله وآخر سورة [ النحل ] ادع إلى سبيل ربك إلى آخرها .تمت سورة النحل والحمد لله رب العالمين .

This verse indicates the character traits to be displayed by the dayee while facing up to his opponents. However, God says that if he is too sorely afflicted—allowing for human weakness in him as in other mortals, he is permitted to repay his tormentors in kind. But strictly speaking, the dayee is supposed to exercise patience whenever his addressees create trouble for him. Instead of adopting a retaliatory approach, he should leave all such issues to God. If the addressee does not accept the Truth, being bent rather on destroying the dayee and his mission, then the best course to be adopted by him is that of patience, i.e. avoiding reaction or retaliatory actions, he should continue conveying the message of Truth in a positive manner. The missionary has really to prove that, in fact, he is always conscious of God. If he proves this, then thereafter in all other matters, God becomes sufficient for him. After that no device of his opponents can harm him. However, strong his opponents may be. There are two kinds of human beings in this world. One is entirely focused on man and his activities, while the other is entirely focused on God. The latter see the powers of God with their own eyes. The former is never able to have control over impatience and anger. It is only the second type of person who can bear complaints and suffer bitterness and, for the sake of whatever he is going to receive from God, ignore whatever is meted out to him by his fellow men. The dayee must not have a vengeful mentality, and must abstain from retaliatory action. The conspiracies and devices of his opponents are likely to make him afraid that they may completely derail the call of Truth and destroy the preacher himself. But whatever the circumstances, he has to rely on God; he is required to have the firm belief that God sees everything and that He will support the Truth and defeat the falsehood.

After that, once again in the last verse (128), a universal formula of having the help of Allah Ta’ ala by one's side was announced. It is: إِنَّ اللَّـهَ مَعَ الَّذِينَ اتَّقَوا وَّالَّذِينَ هُم مُّحْسِنُونَ Surely, Allah is with those who fear Him and those who are good in deeds. The essence of this formula is that the help of Allah Ta’ ala is with people who have two virtues: Taqwa and Ihsan. The essence of Taqwa is acting righteously or being good in deed while the sense of Ihsan at this place is to be good to those created by Allah Ta’ ala, that is, those who are duty-bound to do righteous deeds and are particular in dealing with others nicely - Allah Tais with them. And it is obvious, if someone is-blessed with the 'company' (help) of Allah Ta’ ala, who can touch him!

(Lo! Allah is with those who keep their duty unto Him) those who ward off disbelief, idolatry and indecencies (and those who are doers of good) in their speech and action and further profess Allah's divine Oneness'.