Verse. 2011

١٦ - ٱلنَّحْل

16 - An-Nahl

ثُمَّ اِنَّ رَبَّكَ لِلَّذِيْنَ ہَاجَرُوْا مِنْۢ بَعْدِ مَا فُتِنُوْا ثُمَّ جٰہَدُوْا وَصَبَرُوْۗا۝۰ۙ اِنَّ رَبَّكَ مِنْۢ بَعْدِہَا لَغَفُوْرٌ رَّحِيْمٌ۝۱۱۰ۧ
Thumma inna rabbaka lillatheena hajaroo min baAAdi ma futinoo thumma jahadoo wasabaroo inna rabbaka min baAAdiha laghafoorun raheemun


Ahmed Ali

But (to) those who were victimised and left their homes and then fought and endured patiently, your Lord will surely be forgiving and kind.



'Abdullāh Ibn 'Abbās / Muḥammad al-Fīrūzabādī

تفسير : (then lo! thy lord) o muhammad (for those who do evil in ignorance) intentionally even if they are ignorant of committing it (and afterward repent) after committing such an evil (and amend) their work between themselves and their lord-(lo! (for them) thy lord is afterward) after repentance (indeed forgiving, merciful) towards them.

Jalāl al-Dīn al-Maḥallī

تفسير : then indeed your lord — as for those who emigrated, to medina, after they were persecuted, [after] they were tortured and [compelled to] pronounce [words of] unbelief (a variant reading [for futinū, ‘they were persecuted’] has fatanū, in other words, ‘[after] they disbelieved’, or ‘[after] they turned people away from belief’), and then struggled and were patient, in obedience — indeed your lord after that, that is, [after] such a trial, is forgiving, of them, merciful, to them (the predicate of the first inna, ‘indeed’, is indicated by the predicate of the second one).

Ali ibn Ahmad al-Wahidi

تفسير : (then lo! thy lord - for those who became fugitives after they had been persecuted …) [16:110]. said qatadah: “it was related to us that when allah, exalted is he, revealed before this verse that the people of mecca who had embraced islam would not be considered muslim until they migrated to medina, the people of medina wrote to their companions in mecca to inform them of this. when they received the message, they left mecca but the idolaters caught up with them and took them back. allah, exalted is he, then revealed (alif. lam. mim. do men imagine that they will be left (at ease) because they say, we believe, and will not be tested with affliction?) [29:1-2], and the muslims of medina wrote to them to inform them about it. the muslims of mecca vowed to each other to leave mecca and fight the idolaters of mecca, were they to catch up with them, until they join allah or escape to medina. the idolaters did catch up with them. some of them died fighting while others were able to flee. allah, exalted is he, revealed (then lo! thy lord - for those who became fugitives after they had been persecuted, and then fought and were steadfast…)”.

Sahl al-Tustari

تفسير : then indeed your lord — towards those who emigrated after they were persecuted, and then struggled and were steadfast [will be most forgiving and most merciful].sahl said:they emigrated means they left behind the evil company [they had been keeping] after it became clear to them that associating with them was a source of corruption for them. then they struggledto keep themselves in the company of the people of goodness (khayr). subsequently, they were steadfast in this and did not go back to the situation they were in at the beginning of events.once a man asked sahl, ‘i have wealth and strength and i want to perform jihād. what do you command me to do?’ sahl answered:wealth is knowledge (ʿilm), strength is intention (nīya) and jihād is the struggle with the lower self (mujāhadat al-nafs). no one is assured safety concerning what god has forbidden except a prophet or veracious person (ṣiddīq).abū ʿuthmān was asked the meaning of his [sahl’s] saying, ‘except a prophet or veracious one (ṣiddīq).’ he replied, ‘he does not enter into anything whose safety [or benignity] (ʿāfiya) is in question.his words: