QuranReader

The name, An-Nahl, of this Surah has been taken from v. 68. This is merely to distinguish it from other Surahs.

<h2>Name</h2>
The name, An-Nahl, of this Surah has been taken from <a href=/16/68>v. 68</a>. This is merely to distinguish it from other Surahs.
<h2>Period of Revelation</h2>
The following internal evidence shows that this Surah was revealed during the last Makkan stage of Prophethood:
<ol>
 <li>
 <a href=/16/41>41</a> clearly shows that persecution had forced some Muslims to emigrate to Habash before the revelation of this Surah.
 </li>
 <li>
 It is evident from <a href=/16/106>v. 106</a> that at that time the persecution of the Muslims was at its height. Therefore a problem had arisen in regard to the utterance of a blasphemous word, without actual disbelief, under unbearable conditions. The problem was that if one did so how he should be treated.
 </li>
 <li>
 <a href=/16/112-114>vv. 112-114</a> clearly refer to the end of seven year famine that had struck Makkah some years after the appointment of the Holy Prophet as Allah's Messenger.
 </li>
 <li>
 There is a reference to <a href=/16/116>v. 116</a> of this Surah in VI: 145, and v. 118 of this Surah contains a reference to VI: 146. This is a proof that both these Surahs (VI and XVI) were sent down in the same period.
 </li>
</ol>
The general style of the Surah also supports the view that this was revealed during the last stage at Makkah.
<h2>Central Theme</h2>
All the topics of the Surah revolve round different aspects of the Message, ie., refutation of shirk, proof of Tauhid, and warning of the consequences of the rejection of and opposition and antagonism to the Message.
<h2>Topics of Discussion</h2>
The very first verse gives direct and strict warning to those who were rejecting the Message outright, as if to say, "Allah's decision has already been made concerning your rejection of the Message. Why are you then clamoring for hastening it? Why don't you make use of the respite that is being given to you!" And this was exactly what the disbelievers of Makkah needed at the time of the revelation of this Surah. For they challenged the Holy Prophet over and over again: "Why don't you bring that scourge with which you have been threatening us! For we have not only rejected your Message but have been openly opposing it for a long time." Such a challenge had become a by-word with them, which they frequently repeated as a clear proof that Muhammad (Allah's peace be upon him) was not a true Prophet.
Immediately after this warning they have been admonished to give up shirk, for this false creed was the main obstacle in the way of the Message. Then the following topics come over and over again, one after the other:
<ol>
 <li>
 Very convincing proofs of Tauhid and refutation of shirk have been based on the plain signs in the universe and in man's own self.
 </li>
 <li>
 The objections of the disbelievers have been answered, their arguments refuted, their doubts removed and their false pretexts exposed.
 </li>
 <li>
 Warnings have given of the consequences of persistence in false ways and antagonism to the Message.
 </li>
 <li>
 The moral changes which the Message of the Holy Prophet aims to bring practically in human life have been presented briefly in an appealing manner. The mushriks have been told that belief in Allah, which they also professed, demanded that it should not be confined merely to lip service, but this creed should take a definite shape in moral and practical life.
 </li>
 <li>
 The Holy Prophet and his companions have been comforted and told about the attitude they should adopt in the face of antagonism and persecution by the disbelievers.
 </li>
</ol>;

انما حرم عليكم الميتة والدم ولحم الخنزير وما اهل لغير الله به فمن اضطر غير باغ ولا عاد فان الله غفور رحيم

إِنَّمَا حَرَّمَ عَلَيْكُمُ ٱلْمَيْتَةَ وَٱلدَّمَ وَلَحْمَ ٱلْخِنزِيرِ وَمَآ أُهِلَّ لِغَيْرِ ٱللَّهِ بِهِۦ ۖ فَمَنِ ٱضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَإِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

SEXTONDE SURAN
AN-NAHL (BIET)
Mekka-perioden
NÄRA NOG alla auktoriteter (inklusive Suyuti i sin Itqan) är ense om
att denna sura uppenbarades några månader före Profetens utvandring
till Medina. Trots att några kommentatorer hävdar att de sista tre verserna
hör till Medina-perioden, finns inga belägg för detta närmast spekulativa
påstående. — Se not 147 till vers 126 (ö.a.).
Titeln – eller snarare det nyckelord som denna sura ända sedan Profetens
tid identifierats med – har hämtats från verserna 68–69, som berör
det slående exempel på Guds skapande kraft som ligger i biets märkliga
instinkt. Det är också vittnesbörden om Skaparens målinriktade aktivitet
som utgör ämnet för huvuddelen av denna sura – en aktivitet som
kulminerar i den vägledning Han erbjuder människan i Sina uppenbarade
budskap, som kan sägas vara sammanfattade i vers 90: ”Gud befaller
att rätt och rättvisa skall råda [människor emellan och befaller dem]
att göra gott och att vara givmilda mot de närmaste, och Han förbjuder
alla skamlösa handlingar och allt som strider mot rimlighet och förnuft
och allt som innebär en kränkning av andras rätt.”

Koranens Budskap

Koranensbudskap.se

Koranen

Koranens budskap

Mohammed Knut Bernström

Vers 16:115 ur sura 16 An-Nahl (Biet) på svenska — arabisk text, translitterering och Mohammed Knut Bernströms tolkning i Koranens budskap.

Koranen 16:115

An-Nahl

Vers 16:115

Lägg märke till att de två verserna ovan (114 och 115) är nästan likalydande med 2:172–173; 
de bör därför läsas tillsammans med hela det avsnitt där dessa två verser ingår, nämligen 2:168–173. 
Jfr också 6:145.