16:13 An-Nahl (The Bee)

أي: فيما ذرأ الله ونشر للعباد من كل ما على وجه الأرض، من حيوان وأشجار ونبات، وغير ذلك، مما تختلف ألوانه، وتختلف منافعه، آية على كمال قدرة الله وعميم إحسانه، وسعة بره، وأنه الذي لا تنبغي العبادة إلا له وحده لا شريك له، { لِقَوْمٍ يَذَّكَّرُونَ } أي: يستحضرون في ذاكرتهم ما ينفعهم من العلم النافع، ويتأملون ما دعاهم الله إلى التأمل فيه حتى يتذكروا بذلك ما هو دليل عليه.

وقوله "وما ذرأ لكم في الأرض مختلفا ألوانه" لما نبه تعالى على معالم السموات نبه على ما خلق في الأرض من الأمور العجيبة والأشياء المختلفة من الحيوانات والمعادن والنباتات والجمادات على اختلاف ألوانها وأشكالها وما فيها من المنافع والخواص "إن في ذلك لآية لقوم يذكرون" أي آلاء الله ونعمه فيشكرونها.

Signs in the Subjection of Night and Day, the Sun and the Moon, and in that which grows on Earth

Allah mentions the mighty signs and immense blessings to be found in His subjection of night and day, which follow one another; the sun and moon, which revolve; the stars, both fixed and moving through the skies, offering light by which people may find their way in the darkness. Each of (these heavenly bodies) travels in its own orbit, which Allah has ordained for it, and travels in the manner prescribed for it, without deviating in any way. All of them are under His subjugation, His control and His decree, as Allah says:

إِنَّ رَبَّكُمُ اللَّهُ الَّذِى خَلَقَ السَمَـوَتِ وَالاٌّرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ يُغْشِى الَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ مُسَخَّرَتٍ بِأَمْرِهِ أَلاَ لَهُ الْخَلْقُ وَالاٌّمْرُ تَبَارَكَ اللَّهُ رَبُّ الْعَـلَمِينَ

(Indeed, your Lord is Allah, Who created the heavens and the earth in Six Days, and then He rose (Istawa) over the Throne. He brings the night as a cover over the day, seeking it rapidly, and (He created) the sun, the moon, the stars (all) subjected to His command. Surely, His is the creation and commandment. Blessed is Allah, the Lord of all that exists!) (7:54) Thus Allah says;

إِنَّ فِى ذلِكَ لآيَـتٍ لِّقَوْمٍ يَعْقِلُونَ

(Surely, in this are proofs for people who understand.) meaning, they are indications of His immense power and might, for those who think about Allah and understand His signs.

وَمَا ذَرَأَ لَكُمْ فِى الاٌّرْضِ مُخْتَلِفًا أَلْوَانُهُ

(And whatsoever He has created of varying colors on the earth for you. ) When Allah points out the features of the skies, He also points out the wondrous things that He has created on earth, the variety of its animals, minerals, plants and inanimate features, all having different colors and shapes, benefits and qualities.

إِنَّ فِى ذَلِكَ لآيَةً لِّقَوْمٍ يَذَّكَّرُونَ

(Verily, in this is a sign for people who reflect.) meaning (those who remember) the blessings of Allah and give thanks to Him for them.

And He has disposed for you whatever He has created for you in the earth of animals plants and otherwise diverse in hue such as red yellow green and otherwise. Surely in that there is a sign for people who remember a people who are admonished.

Then, in verse 13, after mentioning all other varied produce of the land, it was said: إِنَّ فِي ذَٰلِكَ لَآيَةً لِّقَوْمٍ يَذَّكَّرُ‌ونَ (Surely, in that, there is a sign for a people who accept advice). The sense is that no deep thinking is needed here as well - because, the proof has been furnished openly. But, the condition is that one must look at it carefully and learn his lesson. Otherwise, one who has no sense or concern and who just pays no attention could hardly hope to benefit from it.

He it is who sends down water from heaven.... Surely in that is a sign for a people who reflect... signs for a people who use intellect... a sign for a people who remember. He is an allusion to the Essence, who is an intimation of the attributes, and sends down reports about the acts. Thus you will know that God has Essence, attributes, and acts. He is eternal in Essence, noble in attributes, wise in acts; without associate in Essence, without ambiguity in attri- butes, and without cause in acts. The servants gazes upon His artisanry, then flee from the artisanry to gaze upon the attributes, then flee from the attributes to gaze upon the Essence. These are the stations of the wayfarers' traveling and the degrees of the recognizers' recognition. One must have reflection in gazing upon the artisanry, knowledge in gazing on the attributes, and remembrance in gazing on the Essence. This is why the Lord of the Worlds says, “Surely in that is a sign for a people who reflect.” Then, after that, He says, “signs for a people who use intel- lect.” Then, after that, He says “a sign for a people who remember.” In other words, recognition will be gained in this order: first reflection, then knowledge, then, at that point, he will remember through the continuity of knowledge. First he reflects, putting his gaze in its place. If no defect falls into his gaze, then inevitably he gains knowledge; and in reality there is no difference between intellect and knowledge. Then, after that, the gaze becomes continuous, and the continuity of the gaze is the remembering of which He speaks. It has been said that He says “signs for a people who use intellect” in the plural only because someone gains many knowledges in order to become a recognizer, and every part of knowledge is gained through a different sign and indicator. The knower has signs and indicators before he becomes a recognizer of his Lord, because the indicator for one question is different from the in- dicator for another question. With one indicator he knows the necessity of gazing on Him, with many indicators he becomes a recognizer of his Lord, and with one indicator he knows that it is necessary to remember the various sorts of his knowledge.