(Revealed before Hijrah)
This Surah was revealed at Mecca. Ibn ‘Abbas makes an exception of vv. 96, 97 and 98, which according to him were revealed at Medina. Professor Noldeke, however, thinks that the Surah was revealed at Mecca with the exception of vv. 44, 112, 120, 121 and 126. It is prefaced with no abbreviated letters. As the subject-matter of a Surah is an amplification and expansion of the abbreviated letters placed at its head and is governed by them, the subject-matter of a Surah which has no abbreviated letters constitutes, in fact, a continuation of the subject-matter of the preceding Surah which has abbreviated letters in its beginning; and is subject to, and governed by, those abbreviated letters. Thus the subject-matter of this Surah should be considered as a continuation of the subject-matter of the preceding Surah (Al-Hijr) and should be taken as governed by the letters Alif Lam Ra, placed in the beginning of that Surah; only the method of approach and treatment of the subject is different.
Quite appropriately the Surah has been given the title of An-Nahl (lit. the Bee), because by a reference to the natural instinct of the bee which has been termed Wahi in the Qur’an (16:69) attention is drawn to the fact that the entire universe depends for its smooth and successful working on Wahi, whether manifest or hidden, direct or indirect. This subject constitutes the pivot or basic theme of the Surah. Moreover, the subject of Jihad has been introduced here as an important subject. As Jihad was to become the target of attacks from all quarters, it is hinted that, like honey, which is protected by the bee from undue interference by its God-given sting, the Qur’an which is a storehouse of spiritual honey shall be protected by the use of force which Muslims will have to employ to protect it. Believers are then told that if they wish their kith and kin to accept the Qur’an they should see that their own hearts are cleansed because without purity of heart it is impossible to know God. God does not compel anyone to accept the truth, because by using force the very purpose of religion is defeated.
Next, the Surah enters into a discussion of the Life after death and it is stated that even in this world nations are resurrected and given a new life, and it is with their Hijrah (Emigration) that their resurrection begins. Accordingly, the Holy Prophet also would have to leave his native place and emigrate to Medina because it was essential for the spiritual development of his followers that they should be separated from disbelievers and be educated and trained in the teaching of their religion in congenial environments. From this the conclusion is drawn that if it is so necessary for the spiritual progress of believers to undergo Hijrah in this world, how far more is it necessary for the permanent spiritual advancement of man that he should undergo a spiritual Hijrah which is another name for death. After this Hijrah the Faithful and the disbelievers begin to travel on separate paths; the disbelievers go to Hell and the Faithful bask in the sunshine of Divine Grace and scale the heights of atonement with God. The subject that great and wholesome results will flow from the Holy Prophet’s Hijrah (Emigration) is continued. The Surah proceeds briefly to deal with the question, why respite is granted to disbelievers and why they are not forced to accept the Truth. This leads to the treatment of the objection that if the Holy Prophet is a true Messenger of God, why is his teaching at variance with that of earlier Prophets. In answer to this objection it is stated that the real teaching which former Prophets gave to their peoples greatly differed from the current, adulterated and corrupt teachings attributed to them. In fact, a new Prophet comes only when former Teachings become corrupt and lose their title to Divine protection. By citing the example of the bee, the Surah draws attention to the fact that just as, guided by Divine inspiration, the bee collects its food from fruits and flowers and converts it into delicious and wholesome honey, it is in the fitness of things that for his moral regeneration and spiritual development man should be guided by revelation, and proceeds to say that just as honey varies in quality, so are all men not of equal spiritual development. Like the different colours and flavours of honey, revelations of various Prophets are also of different patterns. Then one more argument is given to establish the need of Divine revelation. When with the passage of time people become separated from the era of a Prophet and vested interests grow up and become entrenched and privileges flow from father to son and all natural avenues of progress and advancement are closed upon the common man, God raises a new Prophet who wages a relentless war against this tyranny of man against man, and the so-called leaders who erstwhile enjoyed monopoly of power and benefit are dethroned from seats of authority and the common men who follow the new Prophet take their place. The chains of bondage of men are broken and they begin to breathe in an atmosphere of true freedom. Next, disbelievers are warned that great changes which are decreed to be brought about by means of the Qur’an would take place very soon. The time cries for a change and the new Message possesses all the essential qualities and ingredients of a perfect Teaching. The followers of this new Teaching will succeed and all power and dominion will pass into their hands. A veritable war will be waged against disbelief and its leaders will be destroyed. Towards the end of the Surah the Holy Prophet is told that the sphere and scope of his preaching should now widen and embrace in its orbit Christians and Jews. This would excite a new opposition and Muslims would suffer persecution from all quarters; but the Divine cause of Islam would continue to grow and prosper amid opposition and persecution, and its enemies would meet with their deserved fate.