16:9 An-Nahl (The Bee)

{ وَعَلَى اللَّهِ قَصْدُ السَّبِيلِ } أي: الصراط المستقيم، الذي هو أقرب الطرق وأخصرها موصل إلى الله. وأما الطريق الجائر في عقائده وأعماله وهو: كل ما خالف الصراط المستقيم فهو قاطع عن الله، موصل إلى دار الشقاء، فسلك المهتدون الصراط المستقيم بإذن ربهم، وضل الغاوون عنه، وسلكوا الطرق الجائرة { وَلَوْ شَاءَ لَهَدَاكُمْ أَجْمَعِينَ } ولكنه هدى بعضا كرما وفضلا، ولم يهد آخرين، حكمة منه وعدلا.

لما ذكر تعالى من الحيوانات ما يسار عليه في السبل الحسية نبه على الطرق المعنوية الدينية وكثيرا ما يقع في القرآن العبور من الأمور الحسية إلى الأمور المعنوية النافعة الدينية كقوله تعالى "وتزودوا فإن خير الزاد التقوى" وقال تعالى "يا بني آدم قد أنزلنا عليكم لباسا يواري سوآتكم وريشا ولباس التقوى ذلك خير" ولما ذكر تعالى في هذه السورة الحيوانات من الأنعام وغيرها التي يركبونها ويبلغون عليها حاجة في صدورهم وتحمل أثقالهم إلى البلاد والأماكن البعيدة والأسفار الشاقة شرع في ذكر الطرق التي يسلكها الناس إليه فبين أن الحق منها ما هي موصلة إليه فقال "وعلى الله قصد السبيل" كقوله "وأن هذا صراطي مستقيما فاتبعوه ولا تتبعوا السبل فتفرق بكم عن سبيله" وقال "قال هذا صراط علي مستقيم" فال مجاهد في قوله "وعلى الله قصد السبيل" قال طريق الحق على الله وقال السدي "وعلى الله قصد السبيل" الإسلام وقال العوفي عن ابن عباس في قوله "وعلى الله قصد السبيل" يقول وعلى الله البيان أي يبين الهدى والضلالة وكذا روى علي بن أبي طلحة عنه وكذا قال قتادة والضحاك وقول مجاهد ههنا أقوى من حيث السياق لأنه تعالى أخبر أن ثَمَّ طرقا تسلك إليه فليس يصل إليه منها إلا طريق الحق وهي الطريق التي شرعها ورضيها وما عداها مسدودة والأعمال فيها مردودة ولهذا قال تعالى "ومنها جائر" أي حائد مائل زائغ عن الحق قال ابن عباس وغيره: هي الطرق المختلفة والآراء والأهواء المتفرقة كاليهودية والنصرانية والمجوسية وقرأ ابن مسعود "ومنكم جائر" ثم أخبر تعالى أن ذلك كله كائن عن قدرته ومشيئته فقال "ولو شاء لهداكم أجمعين" كما قال تعالى "ولو شاء ربك لآمن من في الأرض كلهم جميعا" وقال "ولو شاء ربك لجعل الناس أمة واحدة ولا يزالون مختلفين إلا من رحم ربك ولذلك خلقهم وتمت كلمة ربك لأملأن جهنم من الجنة والناس أجمعين".

Explanation of the Different Religious Paths

When Allah mentioned the animals which may be used for the purpose of physical journeys, He also referred to the moral, religious routes that people may follow. Often in the Qur'an there is a shift from physical or tangible things to beneficial spiritual and religious matters, as when Allah says,

وَتَزَوَّدُواْ فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى

(And take a provision (with you) for the journey, but the best provision is Taqwa (piety, righteousness).) 2:197 And,

يَـبَنِى آدَمَ قَدْ أَنزَلْنَا عَلَيْكُمْ لِبَاسًا يُوَرِى سَوْءَتِكُمْ وَرِيشًا وَلِبَاسُ التَّقْوَى ذَلِكَ خَيْرٌ

(O Children of Adam! We have granted clothing for you to cover yourselves, as well as for adornment; but the raiment of righteousness, that is better.) 7:26 Since Allah mentioned cattle and other such animals in this Surah, all of which are ridden or can be used in any way necessary, carrying people's necessities for them to distant places and on difficult journeys - then He mentions the ways which people follow to try to reach Him, and explains that the right way is the one that does reach Him. He says:

وَعَلَى اللَّهِ قَصْدُ السَّبِيلِ

(And it is up to Allah to show the right way.) This is like the Ayat,

وَأَنَّ هَـذَا صِرَطِي مُسْتَقِيمًا فَاتَّبِعُوهُ وَلاَ تَتَّبِعُواْ السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ

(And verily, this is My straight path, so follow it, and do not follow the (other) paths, for they will separate you away from His path.) 6:153 and,

قَالَ هَذَا صِرَطٌ عَلَىَّ مُسْتَقِيمٌ

((Allah) said: "This is the way which will lead straight to Me.") (15:41)

وَعَلَى اللَّهِ قَصْدُ السَّبِيلِ

(And it is up to Allah to show the right way.) Mujahid said: "The true way is up to Allah."

وَعَلَى اللَّهِ قَصْدُ السَّبِيلِ

(And it is up to Allah to show the right way.) Al-`Awfi said that Ibn `Abbas said: "It is up to Allah to clarify, to explain the guidance and misguidance." This was also reported by `Ali bin Abi Talhah, and was also the opinion of Qatadah and Ad-Dahhak. Hence Allah said:

وَمِنْهَا جَآئِرٌ

(But there are ways that stray.) meaning they deviate from the truth. Ibn `Abbas and others said: "These are the different ways," and various opinions and whims, such as Judaism, Christianity and Zoroastrianism. Ibn Mas`ud recited it as (وَمِنْكُمْ جَائِرٌ) "But among you are those who stray. " Then Allah tells us that all of that happens by His will and decree. He says:

وَلَوْ شَآءَ لَهَدَاكُمْ أَجْمَعِينَ

(And had He willed, He would have guided you all.) And Allah says:

وَلَوْ شَآءَ رَبُّكَ لآمَنَ مَن فِى الاٌّرْضِ كُلُّهُمْ جَمِيعًا

(If your Lord had willed, then all who are in the earth would have believed.) 10:99

وَلَوْ شَآءَ رَبُّكَ لَجَعَلَ النَّاسَ أُمَّةً وَاحِدَةً وَلاَ يَزَالُونَ مُخْتَلِفِينَ

إِلاَّ مَن رَّحِمَ رَبُّكَ وَلِذلِكَ خَلَقَهُمْ وَتَمَّتْ كَلِمَةُ رَبّكَ لاَمْلاَنَّ جَهَنَّمَ مِنَ الْجِنَّةِ وَالنَّاسِ أَجْمَعِينَ-

(And if your Lord had so willed, He could surely, have made humanity one Ummah, but they will not stop disagreeing. Except those for whom your Lord has granted mercy. And it is for this that He did create them; and the Word of your Lord has been fulfilled (i.e. His saying): "Surely, I shall fill Hell with Jinn and men all together.") (11:118-119).

And God’s is the direction of the way that is to point out the straight path and some of them that is the paths are deviant swerving away from straightness. And had He willed to guide you He would have guided you to seek the way all so that you would be rightly guided of your own choice.

Commentary

Presented in the previous verses was a description of the great blessings of Allah Ta` ala as rational proof of His Oneness. This description of Divine blessings continues later on as well.

In between these two, the present verse (9) has been introduced parenthetically for the purpose of warning that Allah Ta’ ala, pursuant to His standing promise, has taken it upon Himself that He makes the straight path which takes its follower to Allah Ta’ ala clear and explicit. Therefore, the objective of the presentation of Divine blessings is to demonstrate proofs of the Being and Oneness of Allah Ta` ala.

But, counter to this, people have preferred to go by other crooked ways. It is unfortunate that, despite having clear signs and open proofs, they do not benefit by them. Instead, go on straying endlessly.

After that it was said that Allah Ta’ ala, if He had so willed, would have made all of them to (compulsively) be on the right path. Had He done so, it was within His power. But, wisdom and expedient considerations required that there be no compulsion. Let the two paths be before everyone. Whoever elects to take whichever path should be free to take it. Everyone goes his or her way. The Straight Path (al-Sirat al-Mustaqim) will take people to Allah Ta’ ala and Jannah (Paradise). As for other crooked ways, they will take people to Jahannam (Hell). Human beings have been given the power to choose whichever path they wish to take.

It is for God to point out the path; and some [paths] deviate. The straight road and approved path is that which goes toward the Real and passes over the Real. That road can be traveled with three things: first knowledge, second state, and third eye. Knowl- edge cannot be put in place without teacher, state cannot be put straight without conformity, and the eye is alone and does not get along with attachment. In knowledge there is fear, in state there is hope, and in eye there is straightness. The Pir of the Tariqah said, “None of His friends traveled this road without first seeing three things together: release from the ruling power of his soul, a heart joined with the Patron, and a secret core adorned with awareness.”