The Bee — Verse 99
16:99 · an-Nahl
Verse display
إِنَّهُۥ لَیۡسَ لَهُۥ سُلۡطَـٰنٌ عَلَى ٱلَّذِینَ ءَامَنُوا۟ وَعَلَىٰ رَبِّهِمۡ یَتَوَكَّلُونَ ٩٩
innahu laysa lahu sul'ṭānun ʿalā alladhīna āmanū waʿalā rabbihim yatawakkalūn
The Bee / an-Nahl (16:99)
Connections 2 single-source 2 commentators
Multi-source connections
No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.
Single-source mentions (2) cited by only one commentator
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Q 15:40 (al-Hijr)
cited by
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Q 15:42 (al-Hijr)
cited by
By commentator who cites how many verses on this ayah
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Ma'arif-ul-Quran 1 verse
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Tafsir Ibn Kathir (abridged) 1 verse
Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.
He has no power over those who believe and trust in their Lord
innahu laysa lahu sul'ṭānun ʿalā alladhīna āmanū waʿalā rabbihim yatawakkalūn
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Tafsir Commentary
The Command to seek Refuge with Allah before reciting the Qur'an
This is a command from Allah to His servants upon the tongue of His Prophet , telling them that when they want to read Qur'an, they should seek refuge with Allah from the cursed Shaytan. The Hadiths mentioned about seeking refuge with Allah (Isti`adhah), were quoted in our discussion at the beginning of this Tafsir, praise be to Allah. The reason for seeking refuge with Allah before reading is that the reader should not get confused or mixed up, and that the Shaytan would not confuse him or stop him from thinking about and pondering over the meaning of what he reads. Hence the majority of scholars said that refuge should be sought with Allah before starting to read.
إِنَّهُ لَيْسَ لَهُ سُلْطَانٌ عَلَى الَّذِينَ ءَامَنُواْ وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ
(Verily, he has no power over those who believe and put their trust only in their Lord.) Ath-Thawri said: "He has no power to make them commit a sin they will not repent from." Others said: it means that he has no argument for them. Others said it is like the Ayah:
إِلاَّ عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ
(Except Your chosen servants amongst them.) 15:40
إِنَّمَا سُلْطَـنُهُ عَلَى الَّذِينَ يَتَوَلَّوْنَهُ
(His power is only over those who obey and follow him (Shaytan), ) Mujahid said: "Those who obey him." Others said, "Those who take him as their protector instead of Allah."
وَالَّذِينَ هُم بِهِ مُشْرِكُونَ
(and those who join partners with Him.) means, those who associate others in worship with Allah.
Indeed he has no power sway over those who believe and put their trust in their Lord.
Indeed he has power over those who believe - its least degrees is cognitive certainty whose locus is the pure heart; but this certainty is not enough to preclude his [Satan's] power unless it is joined with the presential vision of the acts, which is the station of trust, as God, exalted be He, says: and who put their trust in their Lord. Annihilation in the acts is not possible while the attributes of the soul subsist, since the subsistence of its attributes necessitates [the subsistence of] its acts. That is why it is said that it is not possible to fulfil the due of a station, to certify it and consolidate it except after rising to the one above it. Thus by rising to the station of the attributes, the acts are annihilated and thus [the station of] trust becomes valid.
Indeed he has power over those who believe - its least degrees is cognitive certainty whose locus is the pure heart; but this certainty is not enough to preclude his [Satan's] power unless it is joined with the presential vision of the acts, which is the station of trust, as God, exalted be He, says: and who put their trust in their Lord. Annihilation in the acts is not possible while the attributes of the soul subsist, since the subsistence of its attributes necessitates [the subsistence of] its acts. That is why it is said that it is not possible to fulfil the due of a station, to certify it and consolidate it except after rising to the one above it. Thus by rising to the station of the attributes, the acts are annihilated and thus [the station of] trust becomes valid.
إن الشيطان ليس له تسلُّطٌ على المؤمنين بالله ورسوله، وعلى ربهم وحده يعتمدون. إنما تسلُّطه على الذين جعلوه مُعينًا لهم وأطاعوه، والذين هم -بسبب طاعته- مشركون بالله تعالى.
وقوله "إنه ليس له سلطان على الذين آمنوا وعلى ربهم يتوكلون" قال الثوري ليس له عليهم سلطان أن يوقعهم في ذنب لا يتوبون منه وقال آخرون معناه لا حجة له عليهم وقال آخرون كقوله "إلا عبادك منهم المخلصين".
ثم بين - سبحانه - بعد ذلك أن وسوسة الشيطان لا أثر لها على المؤمنين الصادقين فقال - تعالى -: { إِنَّهُ لَيْسَ لَهُ سُلْطَانٌ عَلَىٰ ٱلَّذِينَ آمَنُواْ وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ } أى: إن الشيطان مهما تمرد وعتا فإنه { لَيْسَ لَهُ سُلْطَانٌ } أى: ليس له تسلط واستيلاء واستحواذ بالقهر والغلبة، على نفوس الذين آمنوا بالله - تعالى - حق الإِيمان والذين هم عليه - تعالى - وحده يتوكلون ويعتمدون لا على غيره.وشبيه بهذه الآية قوله - تعالى -:{ إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ إِلاَّ مَنِ ٱتَّبَعَكَ مِنَ ٱلْغَاوِينَ }وقوله - تعالى -:{ إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ وَكَفَىٰ بِرَبِّكَ وَكِيلاً }
وأما قوله ( إِنَّهُ لَيْسَ لَهُ سُلْطَانٌ عَلَى الَّذِينَ آمَنُوا وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ ) فإنه يعني بذلك: أن الشيطان ليست له حجة على الذين آمنوا بالله ورسوله ، وعملوا بما أمر الله به وانتهوا عما نهاهم الله عنه ( وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ ) يقول: وعلى ربهم يتوكلون فيما نابهم من مهمات أمورهم.
( إنه ليس له سلطان ) حجة وولاية ، ( على الذين آمنوا وعلى ربهم يتوكلون ) قال سفيان : ليس له سلطان على أن يحملهم على ذنب لا يغفر .
وجملة { إنه ليس له سلطان } الآية تعليل للأمر بالاستعاذة من الشيطان عند إرادة قراءة القرآن وبيان لصفة الاستعاذة .فأما كونها تعليلاً فلزيادة الحثّ على الامتثال للأمر بأن الاستعاذة تمنع تسلّط الشيطان على المستعيذ لأن الله منعه من التسلّط على الذين آمنوا المتوكّلين ، والاستعاذة منه شعبة من شعب التوكّل على الله لأن اللّجأ إليه توكّل عليه . وفي الإعلام بالعلّة تنشيط للمأمور بالفعل على الامتثال إذ يصير عالماً بالحكمة وأما كونها بياناً فلما تضمّنته من ذكر التوكّل على الله ليبيّن أن الاستعاذة إعراب عن التوَكّل على الله تعالى لدفع سلطان الشيْطان ليعقد المستعيذُ نيّتَه على ذلك .وليست الاستعاذة مجرّد قول بدون استحضار نيّة العَوذ بالله .فجملة { وعلى ربهم يتوكلون } صفة ثانية للموصول . وقدّم المجرور على الفعل للقصر ، أي لا يتوكّلون إلا على ربّهم . وجعل فعلها مضارعاً لإفاة تجدّد التوكّل واستمراره . فنَفي سلطان الشيطان مشروط بالأمرين : الإيمان ، والتوكّل . ومن هذا تفسير لقوله تعالى في الآية الأخرى { إن عبادي ليس لك عليهم سلطان } [ سورة الحجر : 42 ].والسّلطان : مصدر بوزن الغُفران ، وهو التسلّط والتصرّف المكين .فالمعنى أن الإيمان مبدأ أصيل لتوهين سلطان الشيطان في نفس المؤمن فإذا انضمّ إليه التوكّل على الله اندفع سلطان الشيطان عن المؤمن المتوكّل .
فإن الشيطان { لَيْسَ لَهُ سُلْطَانٌ } أي: تسلط { عَلَى الَّذِينَ آمَنُوا وَعَلَى رَبِّهِمْ } وحده لا شريك له { يَتَوَكَّلُونَ } فيدفع الله عن المؤمنين المتوكلين عليه شر الشيطان ولا يبق له عليهم سبيل.
قوله تعالى : إنه ليس له سلطان على الذين آمنوا وعلى ربهم يتوكلونقوله تعالى : إنه ليس له سلطان على الذين آمنوا أي بالإغواء والكفر ، أي ليس لك قدرة على أن تحملهم على ذنب لا يغفر ; قاله سفيان . وقال مجاهد : لا حجة له على ما يدعوهم إليه من المعاصي . وقيل : إنه ليس عليهم سلطان بحال ; لأن الله - تعالى - صرف سلطانه عليهم حين قال عدو الله إبليس لعنه الله ولأغوينهم أجمعين إلا عبادك منهم المخلصين [ ص: 160 ] قال الله - تعالى - : إن عبادي ليس لك عليهم سلطان إلا من اتبعك من الغاوين .قلت : قد بينا أن هذا عام يدخله التخصيص ، وقد أغوى آدم وحواء - عليهما السلام - بسلطانه ، وقد شوش على الفضلاء أوقاتهم بقوله : من خلق ربك ؟ . حسبما تقدم في آخر الأعراف بيانه
There are two objectives in reading the Quran—one is for the guidance of the self and the other is to present it to others to encourage them to understand the Truth. Whether the actual words of the Quran are repeated or its meanings are explained, man should in any case seek the protection of God against Satan. It does not mean simply repeating some fixed words; it means consciously arming oneself so that Satan’s attack becomes ineffective. Satan is always lying in wait for man. He changes the meaning of the words of the Quran in the mind of the reader, and what cannot be included in the text he inserts in the commentary. In this way Satan raises controversial issues between the preacher and the addressee, as a result of which understanding the true meaning of the Quran becomes difficult. However, God has given liberty to Satan only to misguide and instigate. He has not given power to him to lead anyone astray by force (laysa lahu sultan). His actions have no effect on those who have maintained their mental connection with God. But those who are neglectful of God and pay attention to the word of Satan become subject to Satan, who leads them towards his evil path.
The way of Faith and Trust in Allah is the way of freedom from the power and control of the Shaitan
Verses 99 and 100 make it clear that Allah Ta’ ala has not given the Shaitan the kind of power which would disarm any human being and compel him to become helpless and take to evil. So, should one opt for not using his capability of choice and control because of sheer carelessness or some selfish motive, then, this would be his own fault. Therefore, it was said that people who have faith in Allah and who, rather than trust their will power in their states and actions, place their ultimate trust in Allah Ta’ ala for He is the One who gives us the ability to do everything good and also the One who shields us from everything evil. The Shaitan cannot possess and dictate such people. Of course, those who elect to befriend none but the Shaitan because of their selfish motives, particularly like things about him and go about associating others in the pristine divinity of Allah Ta` ala, then, the Shaitan is all over them, in possession, in control, and would not let them go towards anything good while, in every evil, they are right in front.
The same subject has been taken up in verse 42 of Surah al-Hijr where Allah Ta’ ala has Himself refuted the claim of the Shaitan by saying: إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ إِلَّا مَنِ اتَّبَعَكَ (Surely, My servants [ are such that ] you have no power over them - except [ over ] the one who follows you from among the astray - 15:42).
(Lo! he hath no power) a way or overpowering (over those who believe) in Muhammad (pbuh) and in the Qur'an (and put trust in their Lord) and not in anyone else and further consign all their matters to Allah.