Al-Insan
الإنسان31 āyāt · 23 tafsīrs
هَلْ أَتَىٰ عَلَى الْإِنسَانِ حِينٌ مِّنَ الدَّهْرِ لَمْ يَكُن شَيْئًا مَّذْكُورًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
1. A long period of time has passed over man when he was non-existent and there was no mention of him.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
— the Prophet (s) would say, ‘Yes, indeed!’ Meccan or Medinese, consisting of 31 verses. In the Name of God, the Compassionate, the Merciful: [76:1] Has there [ever] been — there has indeed [been] —for man, Adam, a period of time, forty years, in which he was a thing unmentioned? — he was during this [period] fashioned in clay and not men¬ tioned; alternatively what is meant by insdn, ‘man, is the generic noun and by hin, ‘a period of time’, the period of geStation.
Open in library →إِنَّا خَلَقْنَا الْإِنسَانَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
2. I created man from a drop that was a mixture of the liquid of a man and a woman, to test him with the impositions I placed on him. I made him hearing and seeing to carry out the laws I imposed on him.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
meant by insdn, ‘man, is the generic noun and by hin, ‘a period of time’, the period of geStation. [76:2] Verily We created man, the Species, from a drop of mixed fluid, [from] a mixture, that is from the [seminal] fluid of the man and the [ovarian] fluid of the woman that have mixed and blended, so that We may teSt him, trying him with the moral obligations [of religion] ( nabtalihi is either a new sentence [‘We will teSt him’], or an implied circumstantial qualifier, meaning ‘intending to teSt him when he is ready’). So We made him, for that [very] reason, hearing, seeing.
Open in library →إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
3. I showed him, through the tongues of My messengers, the path of guidance and by that the path of misguidance became clear to him. Thereafter he is either guided to the straight path and becomes a believing servant that is thankful to Allah, or he is misled from it and becomes a disbelieving servant who rejects Allah’s signs.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
‘intending to teSt him when he is ready’). So We made him, for that [very] reason, hearing, seeing. [76:3] Verily We have guided him to the way. We have pointed out to him the path of guidance by sending messengers [to mankind], whether he be grateful, that is to say, [whether he be] a believer, or ungrateful (both [shdkiran and kafuran] are circumstantial qualifiers referring to the direcft objecft; in other words, We have pointed out to him in both presupposed States, whether his gratefulness or his unthankfulness; imma is used to liSt the ‘States’).
Open in library →إِنَّا أَعْتَدْنَا لِلْكَافِرِينَ سَلَاسِلَ وَأَغْلَالًا وَسَعِيرًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
4. After Allah mentioned the two types, those who are guided and those astray, he mentioned the reward of each by saying: I have prepared for those who reject Allah and His messengers, chains by which they will be dragged into the fire, and iron collars that will be tied around their necks, and a blazing fire.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
upposed States, whether his gratefulness or his unthankfulness; imma is used to liSt the ‘States’). [76:4] We have assuredly prepared for the disbelievers chains, with which they are dragged through the Fire, and fetters, around their necks to which the chains will be attached, and a hell-fire, a fire set ablaze, burning fiercely, in which they shall be chaStised. [76:5] Truly the righteous (abrdr is the plural of barr or ban), namely, the obedient ones, will drink from a cup ( ka’s is a vessel for drinking wine and this [wine] will be in it; what is meant is [that they will drink] from…
Open in library →إِنَّ الْأَبْرَارَ يَشْرَبُونَ مِن كَأْسٍ كَانَ مِزَاجُهَا كَافُورًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
5. The believers who follow Allah will drink on the day of judgment from a filled cup of wine mixed with camphor because of its pleasant fragrance.
Open in library →Tafsir al-Jalalayn
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عَيْنًا يَشْرَبُ بِهَا عِبَادُ اللَّهِ يُفَجِّرُونَهَا تَفْجِيرًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
6. This drink that has been prepared for the people of obedience will be from a easily palatable, abundantly flowing spring which will not dry out. The servants of Allah will drink to their fill from it, and be able to cause it to flow and run wherever they wish.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ich it is found]; min, ‘from, is partitive) whose mixture, that with which it is mixed, is camphor; [76:6] a spring (' aynan substitutes for kafuran), containing the scent thereof, from which the servants of God, His friends, drink, making it gush forth plenteously, directing it to wherever they wish of their dwellings. [76:7] They fulfil their vows, [pledged] in obedience to God, and fear a day the evil of which will be widespread. [76:8] And they give food, despite [their] love of it, that is to say, [deSpite their love] of food and their craving for it, to the needy, the poor, and th…
Open in library →يُوفُونَ بِالنَّذْرِ وَيَخَافُونَ يَوْمًا كَانَ شَرُّهُ مُسْتَطِيرًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
7. The attributes of the servants who will drink from it, are that they fulfil the acts of obedience to Allah they have imposed upon themselves, and they fear a day of widespread calamity: The Day of Judgement.
Open in library →Tafsir al-Jalalayn
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وَيُطْعِمُونَ الطَّعَامَ عَلَىٰ حُبِّهِ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
8. They also feed food, despite being in the state of loving food due to being needy and desirous of it. They feed it to the poor, orphans and captives.
Open in library →Tafsir al-Jalalayn
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إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ لَا نُرِيدُ مِنكُمْ جَزَاءً وَلَا شُكُورًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
9. They conceal within themselves that they only feed them for the pleasure of Allah; not intending to receive any recompense from those whom they have fed, nor any praise.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
han, who does not have a father, and the prisoner, meaning the one who has been rightly imprisoned. [76:9] ‘We feed you only for the sake of God, seeking His reward. We do not desire any reward from you, nor any thanks: this contains the reason for the giving of the food. Now, do they actually say this, or is it that God knows this [to be true] of them and has thus praised them by [mentioning] it? The two are different opinions [regarding this matter]. [76:10] Indeed we fear from our Lord a day of frowning, one in which faces scowl, in other words, a horrid day to observe on account of i…
Open in library →إِنَّا نَخَافُ مِن رَّبِّنَا يَوْمًا عَبُوسًا قَمْطَرِيرًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
10. We fear from our Lord a day on which the faces of the wretched will be gloomy due to its severity and horror.
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فَوَقَاهُمُ اللَّهُ شَرَّ ذَٰلِكَ الْيَوْمِ وَلَقَّاهُمْ نَضْرَةً وَسُرُورًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
11. So Allah will protect them through His grace from the harm of that great day, and will give them beauty and light on their faces in their honour, together with placing happiness in their hearts.
Open in library →Tafsir al-Jalalayn
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وَجَزَاهُم بِمَا صَبَرُوا جَنَّةً وَحَرِيرًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
12. And Allah will reward them due to their endurance upon acts of obedience, patience upon the decrees of Allah, and resolve from committing sins, with a Paradise in which they shall live in luxury, wearing clothes made of silk.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
il of that day, and has granted them radiance, fair¬ ness and resplendence in their faces, and joy. [76:12] And He has rewarded them for their patience, for their Steadfastness in refraining from disobe¬ dience, with a Garden, into which they are admitted, and silk, which they are given to wear; [76:13] reclining (muttakuna is a circumstantial qualifier referring to the subject of the implicit [verb] udkhiluhd, ‘they are admitted into if) therein upon couches (ard’ik are beds inside canopies).…
Open in library →مُّتَّكِئِينَ فِيهَا عَلَى الْأَرَائِكِ لَا يَرَوْنَ فِيهَا شَمْسًا وَلَا زَمْهَرِيرًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
13. They will be reclining in it on decorated couches. They will not see in this Paradise a sun to be inconvenienced by its rays, nor will they experience extreme cold; rather they will be in constant shade, without extreme heat or cold.
Open in library →Tafsir al-Jalalayn
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وَدَانِيَةً عَلَيْهِمْ ظِلَالُهَا وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
14. Its shade will be near to them, and its fruits will be made subservient to whoever eats them, making them easy to access and eat, such that a person lying down, sitting or standing will be able to eat them.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
eans ‘the moon’, and so, in other words, it [means that it] will be bright without any sun or moon. [76:14] And close (daniyatan is a supplement to the [syntactical] locus of the clause la yarawna, in other words, [it is a supplement to the import] ghayra rd’ina) over them will be its shades, its trees, and its clutters [offruits] will hang low, its fruits will brought close, so that they are reached by the one Stand¬ ing, the one sitting or the one lying down. [76:15] And they will be waited upon from all around them, in it, with vessels of silver, and goblets (akwab are cups without ha…
Open in library →وَيُطَافُ عَلَيْهِم بِآنِيَةٍ مِّن فِضَّةٍ وَأَكْوَابٍ كَانَتْ قَوَارِيرَا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
15. Servants will roam around them with silver utensils and clear glasses whenever they intend to drink.
Open in library →Tafsir al-Jalalayn
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قَوَارِيرَ مِن فِضَّةٍ قَدَّرُوهَا تَقْدِيرًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
16. In their clear colour, they will be like glass, yet they will be made of silver, and they will be measured to perfection: neither bigger or smaller than they intend.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ound them, in it, with vessels of silver, and goblets (akwab are cups without handles) of crystal — [76:16] crystal of silver, that is, they are made of silver which is transparent like crystal — which they, that is, the ones passing around them [in service], have measured in a precise measure, ac¬ cording to the measure required by the one drinking it, neither more nor less, which makes for a moSt delightful drink. [76:17] And they will be given to drink therein a cup, wine, whose mixture, that with which it is mixed, is ginger, [76:18] a firing (‘aynan substitutes for zanjabilan, ‘gin…
Open in library →وَيُسْقَوْنَ فِيهَا كَأْسًا كَانَ مِزَاجُهَا زَنجَبِيلًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
17. These honoured people will be given a glass of wine to drink, mixed with ginger.
Open in library →Tafsir al-Jalalayn
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عَيْنًا فِيهَا تُسَمَّىٰ سَلْسَبِيلًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
18. They will also drink from a spring in Paradise named Salsabīl.
Open in library →Tafsir al-Jalalayn
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وَيَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُّخَلَّدُونَ إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤًا مَّنثُورًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
19. And youthful children will roam around them in Paradise. When you see them you will think of them to be scattered pearls, because of the freshness in their faces, their beautiful complexions, their number and their distinction.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
er is like ginger, which the Arabs find very taSteful, [and which is] very palatable for the throat. [76:19] And they will be waited upon by immortal youths, [immortally] in the form of youths, never ageing, whom, when you see them you will suppose them, because of their beauty and the way in which they are scattered about [offering] service, to be scattered pearls, [Strewn] from their String, or from their shells, in which they are fairer than [when they, the pearls, are] otherwise [not in their shells]. [76:20] And when you look there, that is to say, when you begin to look about in Para…
Open in library →وَإِذَا رَأَيْتَ ثَمَّ رَأَيْتَ نَعِيمًا وَمُلْكًا كَبِيرًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
20. When you see what is in Paradise, you will see undescribable luxury and a magnificent kingdom that is unparalleled.
Open in library →Tafsir al-Jalalayn
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عَالِيَهُمْ ثِيَابُ سُندُسٍ خُضْرٌ وَإِسْتَبْرَقٌ وَحُلُّوا أَسَاوِرَ مِن فِضَّةٍ وَسَقَاهُمْ رَبُّهُمْ شَرَابًا طَهُورًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
21. Magnificent green clothes will adorn their upper bodies, made of fine silk and silk brocade. They will also be made to wear silver bracelets, and Allah will give them to drink, a drink free of any spoiling.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
he response to idha, ‘when’) bliss, that is indescribable, and a great kingdom, vaSt, without limit. [76:21] Upon them (‘ dliyahum is in the accusative as an adverbial clause, and constitutes the predicate of a subjeCt that will follow; a variant reading has ‘dlihim as a subject, with what follows as its predicate; the suffixed pronoun [-hum] denotes those persons to whom the supplement refers) will be garments of fine green silk and [heavy] silk brocade ( sundus is fine silk and constitutes the outer cushion, while ifta- braq is coarse silk and constitutes the inner lining; either read th…
Open in library →إِنَّ هَٰذَا كَانَ لَكُمْ جَزَاءً وَكَانَ سَعْيُكُم مَّشْكُورًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
22. It will be said to them in their honour: “Indeed, this luxury you have been given is a reward for you for your good deeds; your deeds were acceptable with Allah.”
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
as a hyperbolic qualification of its purity and cleanness, in contrast to the wine of this world). [76:22] ‘Verily this, bliss, is a reward for you, and your endeavour has been appreciated’. [76:23] Assuredly We (nahnu reiterates the subject of innd, ‘assuredly, for the purpose of emphasis; alter¬ natively it is a separating pronoun) have revealed the Qur’an to you as a gradual revelation ( tanzilan is the predicate of inna, ‘assuredly’), in other words, We have divided it into parts instead of not revealing it all at once.
Open in library →إِنَّا نَحْنُ نَزَّلْنَا عَلَيْكَ الْقُرْآنَ تَنزِيلًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
23. O Messenger! Indeed, I have revealed the Qur’ān to you in segments; I did not reveal it to you all at once.
Open in library →Tafsir al-Jalalayn
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فَاصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تُطِعْ مِنْهُمْ آثِمًا أَوْ كَفُورًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
24. So be patient over what Allah decrees or legislates, and do not follow the sinner in the sin he calls towards, nor the disbeliever in the disbelief he invites towards.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
assuredly’), in other words, We have divided it into parts instead of not revealing it all at once. [76:24] So submit patiently to your Lord’s decree, to you to deliver His Message, and do not obey of them, that is, [of] the disbelievers, any sinner or disbeliever, namely, ‘Utba b. Rabi'a and al-Walid b.…
Open in library →وَاذْكُرِ اسْمَ رَبِّكَ بُكْرَةً وَأَصِيلًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
25. And remember your Lord by performing the Fajr prayer at the starting of the day, and the Ẓuhr and ‘Aṣr prayers at its end.
Open in library →Tafsir al-Jalalayn
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وَمِنَ اللَّيْلِ فَاسْجُدْ لَهُ وَسَبِّحْهُ لَيْلًا طَوِيلًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
26. And remember Him by performing the two prayers of the night: The Maghrib and ‘Ishā prayers, together with performing Tahajjud after them.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
th the declining of the sun, that is, at dawn (fajr ), noon ( zuhr ) and in the afternoon ( c asr); [76:26] and prostrate to Him for a portion of the night, that is, at after sunset ( maghrib ) and at night fisha'), and glorify Him the length of the night: perform supererogatory prayers during it, as mentioned above, for either two thirds, a half or a third of it. [76:27] Assuredly these love the transitory [life], this world, and leave behind them a burdensome day, an awful [one], namely, the Day of Resurrection, not working towards it.
Open in library →إِنَّ هَٰؤُلَاءِ يُحِبُّونَ الْعَاجِلَةَ وَيَذَرُونَ وَرَاءَهُمْ يَوْمًا ثَقِيلًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
27. Indeed, these idolaters love the worldly life and are greedy for it, leaving behind them the Day of Judgement which is a burdensome day due to the difficulties and tests in it.
Open in library →Tafsir al-Jalalayn
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نَّحْنُ خَلَقْنَاهُمْ وَشَدَدْنَا أَسْرَهُمْ وَإِذَا شِئْنَا بَدَّلْنَا أَمْثَالَهُمْ تَبْدِيلًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
28. I have created them and strengthened their creation by giving strength in their joints, limbs etc. And if I wanted to destroy them and replace them with people like them, I would have done so.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ind them a burdensome day, an awful [one], namely, the Day of Resurrection, not working towards it. [76:28] We created them and made firm their frames, their limbs and their joints, and, whenever We will, We can completely replace them with others like them, in terms of their created form, in place of them, by destroying them ( tabdilan, ‘completely’, is for emphasis; idha, ‘when’, functions in the sense of in, ‘if’, similar to [where God says in several places], in yasha’ yudhhibkum. If He will, He can take you away [cf. Q.…
Open in library →إِنَّ هَٰذِهِ تَذْكِرَةٌ فَمَن شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ سَبِيلًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
29. Indeed, this Sūrah is a piece of advice and a reminder; whoever wishes to take it as a path to the pleasure of his Lord should do so.
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وَمَا تَشَاءُونَ إِلَّا أَن يَشَاءَ اللَّهُ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
30. You do not wish to take the path to the pleasure of Allah except that Allah also wishes that from you, because the matter is fully in His control. Indeed, Allah knows the requirements of His servants and what they do not require; He is wise in His creation, decree and legislation.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
n for [all] creatures. Let him who will, then, choose a way to his Lord, a path, through obedience. [76:30] But you will not (tashauna, may also be read yasha una, ‘they will’), choose a way through obe¬ dience, unless God wills, this. Assuredly God is ever Knower, of His creatures, Wise, in what He does. [76:31] He admits whomever He will into His mercy.…
Open in library →يُدْخِلُ مَن يَشَاءُ فِي رَحْمَتِهِ وَالظَّالِمِينَ أَعَدَّ لَهُمْ عَذَابًا أَلِيمًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
31. He enters whichever of His servants He wishes into His mercy, granting them the ability to bring faith and do good deeds. He has also prepared for those who oppress themselves by disbelieving and committing sins, a painful punishment in the afterlife: the punishment of the hellfire.
Open in library →Tafsir al-Jalalayn
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