本章的章名《蜜蜂》，這是很恰當的。在16 : 69說，你的養主曾啟示蜜蜂：「你就在山上、樹上和人們為葡萄等所建築的棚架上，造自己的房子。」由該節經文可以注意到一件事情，整個宇宙之所以能夠順利和成功地運轉，全因為依賴於啟示，不論是明顯的或隱匿的，直接的或間接的。這個主題成為本章《蜜蜂》章的樞軸與基本主題。
此外，Jihad(在主道上做極大的奮鬥) 這一主題被引入本章作為一個重要的主題。由於Jihad一定會變成各方面攻擊的目標，這意示著正如蜜蜂用安拉給的蜂刺來使蜂蜜免受不應有的干擾，若有必要，穆斯林必須用武力來保護他們的精神蜂蜜的儲藏庫房——《古蘭經》。然後接著告訴信者，如果他們要親友接受《古蘭經》，他們應該懂得他們的內心必須淨化，因為沒有純潔的心靈示不可能理解安拉的。安拉不強迫任何人接受真理，因為使用任何強迫力量就破壞了宗教的宗旨。本章要人們注意，正如由於安拉的啟示，蜜蜂從果實與花朵中採集他們的食物，並把它轉變成為美味與有益健康的蜂蜜，人類也必須接受啟示的指引，來使他們的道德再興與精神發展，這是合乎情理之事。經文接著說，正如蜂蜜在質量上各個不同，並不是所有人的精神發展情況都是一樣的；像蜂蜜有不同的顏色和味道那樣，各個先知啟示的方式也是不同的。
在今世，各民族被復興並給予新的生活，他們正是以Hijrah移民出境來開始他們的復興。因此，穆聖也必須離開他的故土，移居麥地那，因為這對他的信奉者的精神發展至關重要，他們應該與不信教的人分開，在相宜的環境下接受他們宗教教義的教育與薰陶。由此可做結論，如果今世信者的進步必須經受遷居，那麼，一個人的精神的永久發展更必須經受遙遠的精神上的遷居，意即死亡的另一名稱。在這一遷居之後，信者與不信教的人開始走兩條道路；不信教的人走向火獄，而信者沐浴於安拉無限博愛的陽光之中，並登上同安拉在一起的高度。穆聖的遷居產生偉大與有益的結果，這一主題在本章中繼續下去。
本章接著警告不信較的人說，註定由《古蘭經》帶來的巨大變化馬上就會發生，新的教義具有一種完美教導的一切必要素質與組成部分。信奉這一新教導的人將會成功，一切權力與領土將轉入他們手中。他們與不信教的人將展開一場真正的戰爭，不信教的首領將被推翻。
本章結束時說穆聖傳教的範圍與規模現在應該擴大，他的範圍應包括基督教徒和猶太人在內，而這將會激起一次新的反對行動，穆斯林從各方面將會受到迫害，但是，安拉的事業——伊斯蘭教，會在反對與迫害中繼續發揚光大，而它的敵人最終將會得道應有的下場。
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[16 : 4] 他用一滴微小的精液創造了人，而他卻馬上自大起來，成為公開的爭執者。
He has created man from a drop of fluid, but lo! he is an open disputer.
[16 : 8] 他還創造了馬、騾、驢，以供你們騎用和觀賞，他將來還要為你們創造你們現在尚不知悉的旅行工具。
And He has created horses and mules and asses that you may ride them, and as source of beauty. And He will create what you do not yet know.
這節經文意思是，安拉將創造人類還不知道的交通工具，而火車、汽車、輪船、飛機的出現，令人驚奇地應驗了這個預言，只有安拉知道什麼新的交通工具還沒有發明。
敬畏者所想望的將與安拉的意願相一致，只因他們只想望那些安拉願意給他們的東西。
[16:39] 當我想創造任何東西時，關於它，我的工作只是說：「有」，那麼，它就有了。
Kun(有) (كُنْ) 這個單詞的意思不是說，要安拉對已存在的某一東西下達命令。它只是表達一種希望，意思是當安拉這樣表是希望時，一個實在的事物就立即完成。
對宇宙作用的研究揭示了貫穿宇宙體系驚人的一致性。假如有一個以上的主宰，這個一致性便會消失。此外，如果有兩個主宰，一個必須從屬於另一個去執行他的命令。在這種情況下，兩個中的一個存在會是多餘的。如果他們兩個處於相等地位，那麼，他們有各自的影響和支配範圍，然而在這種情況下，他們中間必然會引起分歧。但是，這兩種假定都是荒謬的。因此一定只能有一個主宰——整個宇宙唯一的創造主。
[16: 53] 凡你們所享有的幸福，都是來自安拉，而且當你們遭逢苦難時，你們還是向他呼求援助。
And whatever blessing you have, it is from Alah. And when affliction befalls you, it is unto Him that you cry for help.
[16: 64] 我降示了你這部經典，好叫你向他們說明他們中間所發生的紛爭，而且這部經典是信仰它的人行為指導和施行仁慈的媒介。
And We have sent down the Book to thee so that thou shouldst make clear to them those things in which they differ, and that it should be a guide and a mercy to those who believe.
*The path of duty before Allah's Messenger is clear. He is sent with the Revelation (the Qur'an) for three purposes; (1) that he should bring about unity among the jarring sects, for the Gospel of Unit, while preaching the One True God, leads also to the unity of mankind; (2) that the revelation should be a guide to right conduct; and (3) that should show the path of repentance and Salvation, and thus be the highest mercy to erring sinners.
[16: 68-69] 你的養主曾啟示蜜蜂：「你就在山上、樹上和人們為葡萄等所建築的棚架上，造自己的房子。」
「然後食用每種果實，並遵循你的養主所指給你的容易的道路。」從它們的腹中取出顏色不同的飲料，具有醫療人類疾病的功能。
And thy Lord taught the Bee to build its cells in hills, on trees, and in men's habitations. Then to eat of all the produce of the earth, and follow the ways of Thy Lord made smooth: there issues from within their bodies a drink of varying colours, wherein is healing for men.
*Here the Bee's instinct is referred to Allah's teaching, which it undoubtedly is. The honey-comb, itself, with its hexagonal cells, geometrically perfect, is a wonderful structure, and is well called buyut, homes. And the way the bee finds out inaccessible places, in the hills, in the trees, and even among the habitations of men, is one of the marvels of Allah's working in His Creation.
*The bees assimilates the juice of various kinds of lowers and fruit, and forms within its body the honey which it stores in its cells of wax. The different kinds of food from which it makes its honey give different colours to the honey, e.g. it is dark-brown, light-brown, yellow, white, and so on. The taste and flavour also varies, as in the case of heather honey, the honey formed from scented flowers, and so on. As food it is sweet and wholesome , and it is used in medicine.
* Zululan (ذُلُلًا) : two meanings are possible: (1) ways easy and spacious, referring to the unerring way in which bees find their way from long distances to their combs; and (2) the idea of humility and obedience in them.
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[16: 75] Allah sets forth the Parable (of two men: one) a slave under the dominion of another; he has no power of any sort; and (the other) a man on whom We have bestowed goodly favours from Ourselves, and he spends thereof (freely), privately and publicly; Are the two equal? (By no means; ) Praise be to Allah. But most of men know not.
*The first is like the imaginary gods which men set up, whether powers of nature, which have no independent existence but are manifestations of Allah, or deified heroes or men, who can do nothing of their own authority but are subject to the Will and Power of Allah; the second describes in a faint way the position of Allah, the Self-Subsistent, to Whom belongs the dominion of all that is in heaven and earth, and who bestows freely of His gifts on all His creatures.
[16: 76] Allah sets forth (another) parable of two men: one of them dumb, with no power of any sort; a wearisome burden is he to his master; whichever way he directs him, he brings no good: Is such a man equal with one who commands justice, and is on a straight way?
*In this parable, the first dumb man, perhaps he is really harmful instead of bringing any good; such are idols (literal and metaphorical) when taken as false gods. The other man is in a position to commands what is just and righteous, such are the qualities of Allah.
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Do not make your religion merely a game of making your own party numerically strong by alliances cemented by oaths, which you readily break when a more numerous party offers you its alliance. In international politics at the present day, this seems to be almost a standard of national self-respect and international skill. Islam teaches nobler ethics for individual and nations. A Covenant should be looked upon as a solemn thing, not to be entered into except with the sincerest intention of carrying it out; and it is binding even if large numbers are ranged against it.
Disagreements need not necessarily cause conflict where the parties are sincere ans honest and do not wish to take advantage of one another. In such cases they do not go by numbers, groupings, and alliances, but by just conduct as in the sight of Allah. Honest differences will be removed when all things are made clear in the Hereafter.
[16-96] 凡是在你們那裡的，都將消失，凡是在安拉那裡的，他是常存的。我必將依照他們最好的行為回賜它們的一切善行。
What is with you must vanish, what is with Allah will endure. And We will certainly bestow, on those who patiently persevere, their reward according to the best of their actions.
*What comparison can there possibly be between spiritual Good, which will endure for ever, and any temporal advantage which you may snatch in this world, which will fade and vanish in no time? And then, Allah's generosity is unbounded. He rewards you, not according to your merits, but according to the very best of your actions.
[16-98] 聽者啊！當你誦讀古蘭經時，為了防止受詛咒的惡魔的搗亂，你要求安拉保佑。
When thou dost read the Qur'an, seek Allah's protection from satan the rejected one.
*"I seek Allah's protection from evil". Man is weak at best, and he should seek strength for his will in Allah's help and protection.
[16-103] 我確實知道，他們說，這不是安拉的啟示，而是一個人教授他的。但他們不明白，他們所意指的那個人的言語是外國語，而這《古蘭經》的言語是明白的、清晰的阿拉伯語。
We know indeed that they say, "It is a man that teaches him." The tongue of him they wickedly point to is notably foreign, while this is Arabic, pure and clear.
[16: 126] 使者啊！要以智慧和好的勸告召喚人們支行安拉的道路，並以最好的方法說服他們關於他們所持的異議。你的養主最知那些離開他的道路的人，也最知那些獲得指導的人。
Invite (all) to the way of thy Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious: For thy Lord knoweth best, who have stayed from His path and who receive guidance.
*智慧 Hikmah(حِكْمَةِ)意為 :
(1) 知識、科學
(2) 公平、公正
(3) 忍耐、仁慈
(4) 堅定
(5) 任何與真理相一致及與緊急時刻相協調的語言
(6) 預言能力
(7) 任何防止或制止某人愚蠢行為的事情。
In this wonderful passage are laid down principles of religious preaching, which are good for all time. But where are the teachers with such qualifications? We must invite all to the Way of Allah, and expound His Universal Will. We must do it with wisdom and discretion, meeting people on their own ground andconvincing them with illustrations from their own knowledge and experience, which may be very marrow, or very wide. Our preaching must be, not dogmatic, not self-regarding, not offensive, but gentle, considerate, and such as would attract their attention. Our manner and our arguments should not be acrimonious, but modelled on the most courteous and the most gracious example, so that the hearer may say to himself., "This man is not dealing merely with dialectics, he is not trying ti get a rise out of me; he is sincerely expounding the faith that is in him, and his motive is the love of man and the love of Allah"
It may be that the preacher sometimes says to himself, "What is the use of teaching these people? They have made up their minds, or they are obstinate, or they are only trying to catch me out." Let him not yield to such a thought. Who knows how the seed of the Word of Allah may germinate in people's minds?It is not for man to look for results. Man's inner thoughts are known best to Allah.
[16: 126] 如果你們懲罰那些過度的人，那麼，你們只能懲罰到你們所受侵犯的限度；但如果你們顯示容忍，那對容忍者是最好的。
And if ye punish, let your punishment be proportionate to the wrong that has been done to you; but if ye show patience, that is indeed the best (course) for those who are patient.
*In this context this passage refers to controversies and discussions, but the words are wide enough to cover all human struggles, disputes, and fights. In strictest equity you are not entitled to give a worse blow than is given to you. Lest you should think that such patience only gives an advantage to the adversary, you are told that the contrary is the case, the advantage is with the patient, the self-possessed, those who do no lose their temper or forget their own principles of conduct.
[16: 128] 要記著！安拉確是與敬畏和行善的人同在的。
For Allah is with those who restrain themselves and those who do good.
*Muttaqi: 一個與安拉建立如此親密關係聯系的人，安拉是他的保護者，保護他免受任何不幸。
*Muhsin: 一個已在安拉保護之下，並力圖使他人也處於安拉保護下的人。因此，一個Muhsin的精神境界要高於一個Muttaqi.
[16: 64] 我降示了你這部經典，好叫你向他們說明他們中間所發生的紛爭，而且這部經典是信仰它的人行為指導和施行仁慈的媒介。
And We have sent down the Book to thee so that thou shouldst make clear to them those things in which they differ, and that it should be a guide and a mercy to those who believe.
*The path of duty before Allah's Messenger is clear. He is sent with the Revelation (the Qur'an) for three purposes; (1) that he should bring about unity among the jarring sects, for the Gospel of Unit, while preaching the One True God, leads also to the unity of mankind; (2) that the revelation should be a guide to right conduct; and (3) that should show the path of repentance and Salvation, and thus be the highest mercy to erring sinners.
[16: 68-69] 你的養主曾啟示蜜蜂：「你就在山上、樹上和人們為葡萄等所建築的棚架上，造自己的房子。」
「然後食用每種果實，並遵循你的養主所指給你的容易的道路。」從它們的腹中取出顏色不同的飲料，具有醫療人類疾病的功能。
And thy Lord taught the Bee to build its cells in hills, on trees, and in men's habitations. Then to eat of all the produce of the earth, and follow the ways of Thy Lord made smooth: there issues from within their bodies a drink of varying colours, wherein is healing for men.
*Here the Bee's instinct is referred to Allah's teaching, which it undoubtedly is. The honey-comb, itself, with its hexagonal cells, geometrically perfect, is a wonderful structure, and is well called buyut, homes. And the way the bee finds out inaccessible places, in the hills, in the trees, and even among the habitations of men, is one of the marvels of Allah's working in His Creation.
*The bees assimilates the juice of various kinds of lowers and fruit, and forms within its body the honey which it stores in its cells of wax. The different kinds of food from which it makes its honey give different colours to the honey, e.g. it is dark-brown, light-brown, yellow, white, and so on. The taste and flavour also varies, as in the case of heather honey, the honey formed from scented flowers, and so on. As food it is sweet and wholesome , and it is used in medicine.
* Zululan (ذُلُلًا) : two meanings are possible: (1) ways easy and spacious, referring to the unerring way in which bees find their way from long distances to their combs; and (2) the idea of humility and obedience in them.
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[16: 75] Allah sets forth the Parable (of two men: one) a slave under the dominion of another; he has no power of any sort; and (the other) a man on whom We have bestowed goodly favours from Ourselves, and he spends thereof (freely), privately and publicly; Are the two equal? (By no means; ) Praise be to Allah. But most of men know not.
*The first is like the imaginary gods which men set up, whether powers of nature, which have no independent existence but are manifestations of Allah, or deified heroes or men, who can do nothing of their own authority but are subject to the Will and Power of Allah; the second describes in a faint way the position of Allah, the Self-Subsistent, to Whom belongs the dominion of all that is in heaven and earth, and who bestows freely of His gifts on all His creatures.
[16: 76] Allah sets forth (another) parable of two men: one of them dumb, with no power of any sort; a wearisome burden is he to his master; whichever way he directs him, he brings no good: Is such a man equal with one who commands justice, and is on a straight way?
*In this parable, the first dumb man, perhaps he is really harmful instead of bringing any good; such are idols (literal and metaphorical) when taken as false gods. The other man is in a position to commands what is just and righteous, such are the qualities of Allah.
-----------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------
Do not make your religion merely a game of making your own party numerically strong by alliances cemented by oaths, which you readily break when a more numerous party offers you its alliance. In international politics at the present day, this seems to be almost a standard of national self-respect and international skill. Islam teaches nobler ethics for individual and nations. A Covenant should be looked upon as a solemn thing, not to be entered into except with the sincerest intention of carrying it out; and it is binding even if large numbers are ranged against it.
Disagreements need not necessarily cause conflict where the parties are sincere ans honest and do not wish to take advantage of one another. In such cases they do not go by numbers, groupings, and alliances, but by just conduct as in the sight of Allah. Honest differences will be removed when all things are made clear in the Hereafter.
[16-96] 凡是在你們那裡的，都將消失，凡是在安拉那裡的，他是常存的。我必將依照他們最好的行為回賜它們的一切善行。
What is with you must vanish, what is with Allah will endure. And We will certainly bestow, on those who patiently persevere, their reward according to the best of their actions.
*What comparison can there possibly be between spiritual Good, which will endure for ever, and any temporal advantage which you may snatch in this world, which will fade and vanish in no time? And then, Allah's generosity is unbounded. He rewards you, not according to your merits, but according to the very best of your actions.
[16-98] 聽者啊！當你誦讀古蘭經時，為了防止受詛咒的惡魔的搗亂，你要求安拉保佑。
When thou dost read the Qur'an, seek Allah's protection from satan the rejected one.
*"I seek Allah's protection from evil". Man is weak at best, and he should seek strength for his will in Allah's help and protection.
[16-103] 我確實知道，他們說，這不是安拉的啟示，而是一個人教授他的。但他們不明白，他們所意指的那個人的言語是外國語，而這《古蘭經》的言語是明白的、清晰的阿拉伯語。
We know indeed that they say, "It is a man that teaches him." The tongue of him they wickedly point to is notably foreign, while this is Arabic, pure and clear.
[16: 126] 使者啊！要以智慧和好的勸告召喚人們支行安拉的道路，並以最好的方法說服他們關於他們所持的異議。你的養主最知那些離開他的道路的人，也最知那些獲得指導的人。
Invite (all) to the way of thy Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious: For thy Lord knoweth best, who have stayed from His path and who receive guidance.
*智慧 Hikmah(حِكْمَةِ)意為 :
(1) 知識、科學
(2) 公平、公正
(3) 忍耐、仁慈
(4) 堅定
(5) 任何與真理相一致及與緊急時刻相協調的語言
(6) 預言能力
(7) 任何防止或制止某人愚蠢行為的事情。
In this wonderful passage are laid down principles of religious preaching, which are good for all time. But where are the teachers with such qualifications? We must invite all to the Way of Allah, and expound His Universal Will. We must do it with wisdom and discretion, meeting people on their own ground andconvincing them with illustrations from their own knowledge and experience, which may be very marrow, or very wide. Our preaching must be, not dogmatic, not self-regarding, not offensive, but gentle, considerate, and such as would attract their attention. Our manner and our arguments should not be acrimonious, but modelled on the most courteous and the most gracious example, so that the hearer may say to himself., "This man is not dealing merely with dialectics, he is not trying ti get a rise out of me; he is sincerely expounding the faith that is in him, and his motive is the love of man and the love of Allah"
It may be that the preacher sometimes says to himself, "What is the use of teaching these people? They have made up their minds, or they are obstinate, or they are only trying to catch me out." Let him not yield to such a thought. Who knows how the seed of the Word of Allah may germinate in people's minds?It is not for man to look for results. Man's inner thoughts are known best to Allah.
[16: 126] 如果你們懲罰那些過度的人，那麼，你們只能懲罰到你們所受侵犯的限度；但如果你們顯示容忍，那對容忍者是最好的。
And if ye punish, let your punishment be proportionate to the wrong that has been done to you; but if ye show patience, that is indeed the best (course) for those who are patient.
*In this context this passage refers to controversies and discussions, but the words are wide enough to cover all human struggles, disputes, and fights. In strictest equity you are not entitled to give a worse blow than is given to you. Lest you should think that such patience only gives an advantage to the adversary, you are told that the contrary is the case, the advantage is with the patient, the self-possessed, those who do no lose their temper or forget their own principles of conduct.
[16: 128] 要記著！安拉確是與敬畏和行善的人同在的。
For Allah is with those who restrain themselves and those who do good.
*Muttaqi: 一個與安拉建立如此親密關係聯系的人，安拉是他的保護者，保護他免受任何不幸。
*Muhsin: 一個已在安拉保護之下，並力圖使他人也處於安拉保護下的人。因此，一個Muhsin的精神境界要高於一個Muttaqi.
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