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Surah Surah Insan  In Arabic

Transliteration English

Bismillaahir Rahmaanir Raheem

1. Hal ataa ‘alal insaani heenum minad dahri lam yakun shai’am mazkooraa
2. Innaa khalaqnal insaana min nutfatin amshaajin nabta leehi faja’alnaahu samee’am baseeraa
3. Innaa hadainaahus sabeela immaa shaakiranw wa immaa kafoora
4. Innaaa a’tadnaa lilkaa fireena salaasila wa aghlaalanw wa sa’eeraa
5. Innal abraara yashra boona min kaasin kaana mizaa juhaa kaafooraa
6. ‘Aynany yashrabu bihaa ‘ibaadul laahi yufajjiroonahaa tafjeeraa
7. Yoofoona binnazri wa yakhaafoona yawman kaana sharruhoo mustateeraa
8. Wa yut”imoonat ta’aama ‘alaa hubbihee miskeenanw wa yateemanw wa aseeraa
9. Innaamaa nut’imukum li wajhil laahi laa nureedu minkum jazaaa’anw wa laa shukooraa
10. Innaa nakhaafu mir Rabbinna Yawman ‘aboosan qamtareeraa
11. Fa waqaahumul laahu sharra zaalikal yawmi wa laqqaahum nadratanw wa surooraa
12. Wa jazaahum bimaa sabaroo janatanw wa hareeraa
13. Muttaki’eena feeha ‘alal araaa ‘iki laa yarawna feehaa shamsanw wa laa zamhareeraa
14. Wa daaniyatan ‘alaihim zilaaluhaa wa zullilat qutoofu haa tazleela
15. Wa yutaafu ‘alaihim bi aaniyatim min fiddatinw wa akwaabin kaanat qawaareeraa
16. Qawaareera min fiddatin qaddaroohaa taqdeeraa
17. Wa yuskawna feehaa kaasan kaana mizaajuhaa zanjabeelaa
18. ‘Aynan feeha tusammaa salsabeelaa
19. Wa yatoofu ‘alaihim wildaanum mukhalladoona izaa ra aytahum hasibtahum lu’lu ‘am mansoora
20. Wa izaa ra ayta samma ra ayta na’eemanw wa mulkan kabeera
21. ‘Aaliyahum siyaabu sundusin khudrunw wa istabraq, wa hullooo asaawira min fiddatinw wa saqaahum Rabbuhum sharaaban tahooraa
22. Innaa haazaa kaana lakum jazz ‘anw wa kaana sa’yukum mashkooraa
23. Innaa nahnu nazzalnaa ‘alaikal quraana tanzeelaa
24. Fasbir lihukmi Rabbika wa laa tuti’ minhum aasiman aw kafooraa
25. Wazkuris ma Rabbika bukratanw wa aseelaa
26. Wa minal laili fasjud lahoo wa sabbihhu lailan taweelaa
27. Inna haaa’ulaa’i yuhibboona ‘aajilata wa yazaroona waraaa’ahum yawman saqeelaa
28. Nahnu khalaqnaahum wa shadadnaaa asrahum wa izaa shi’naa baddalnaaa amsaala hum tabdeelaa
29. Inna haazihee tazkiratun fa man shaaa’at takhaza ilaa rabbihee sabeela
30. Wa maa tashaaa’oona illaa anyyashaaa’al laah; innal laahaa kaana’Aleeman Hakeema
31. Yudkhilu mai yashaaa’u fee rahmatih; wazzaalimeena a’adda lahum ‘azaaban aleemaa

Translation

In the Name of Allah, the Most Beneficent, the Most Merciful.

1. There has come upon man a period of time in which he was nothing worth mentioning.
2. We have created man from a mixed sperm-drop to put him to a test; then We made him able to hear, able to see.
3. We have shown him the way to be either grateful or ungrateful.
4. We have prepared, for the disbelievers, shackles and iron-collars and a blazing Fire.
5. Indeed, the righteous will have a drink from a goblet, blended with (a drink from) Camphor
6. that will be a spring from which Allah‘s servants will drink, making it flow (wherever they wish) profusely.
7. They (are the ones who) fulfill their vows, and fear a day whose evil (events) will spread far and wide,
8. and they give food, out of their love for Him (Allah) , to the needy, and the orphan, and the captive,
9. (saying to them,) :We feed you only for the sake of Allah; we have no intention of (receiving) either a return from you or thanks.
10. In fact, we are fearful of a day, from the side of our Lord, that will be frowning, extremely malignant.
11. So Allah will save them from the evil of that day, and will grant them bloom and delight,
12. and will give them, in return for their patience, Paradise and (garments of) silk,
13. and will give them, in return for their patience, Paradise and (garments of) silk,
14. And shades of gardens will be hanging low on them, and their fruits will be placed totally under their command.
15. Circulated among them will be vessels of silver, and cups that will be (as transparent as) crystals,
16. __crystals (as shining as if made) of silver, measured by those (who filled them) with due measure.
17. And they will be served with goblet of a drink blended with ginger,
18. And they will be served with goblet of a drink blended with ginger,
19. And circling around them will be serving boys, blessed with eternal youth; when you would see them, you would take them as scattered pearls.
20. When you will look around there, you will see the Bliss and a magnificent realm.
21. Upon them will be garments of green sundus (a kind of fine silk) , and of istabraq (a kind of thick silk) , and they will be adorned by bracelets of silver. Their Lord will give them a pure beverage to drink:
22. :This is a reward for you, and your effort has been appreciated.
23. Indeed we have revealed to you the Qur‘an through a gradual process.
24. So, be steadfast patiently in (obeying) your Lord‘s command, and do not obey any one of them who is sinner or ungrateful.
25. And pronounce the name of Allah morning and evening.
26. And in some parts of night prostrate yourself before Him, and pronounce His purity for long times at night.
27. Verily those love the Herein, and leave in front of them a heavy day.
28. It it We Who creared them and made them firm of make. And whenever We list, We can replace them with others like Unto them.
29. Verily this is an admonition; then whosoever Will, may choose a way Unto his Lord.
30. And ye will not, unless Allah willeth. Verily Allah is ever Knowing, Wise.’
31. He maketh whomsoever He listeth to enter His mercy. And the wrong-doers! for them He hath gotten ready a torment afflective.

Explanation

Surah Ad-Dahr has also been called Surah Al-Insan (Man) and Surah Al-Abrar (The Righteous) [ Ruh ]. The Surah describes in a very effective, eloquent and elegant style the inception and end of human creation, reward and punishment of deeds, and the conditions of the Hereafter, Paradise and Hell.

هَلْ اَتٰى عَلَي الْاِنْسَانِ حِيْنٌ مِّنَ الدَّهْرِ لَمْ يَكُنْ شَيْـــًٔا مَّذْكُوْرًا (There has come upon man a period of time in which he was nothing worth mentioning 76:1). The interrogative particle hal is used [ linguistically ] to introduce an interrogative sentence. Often, however, an interrogative construction is used to emphasise a self-evident truth. Such an interrogative means that whenever this question is put to anyone at anytime, the same answer is likely to come forth. There can be no other possibility. For instance, if a question is posed to anyone in the middle of day ‘Is it not a day?’, it is an interrogative sentence, but the answer is predictable and will emphasise its obviousness.

Therefore, some scholars say that the particle hal is used here in the sense of qad ‘indeed’. In both cases, the verse signifies that there has come upon man a period of time in which he was nothing worth mentioning. The word hinun with nunation [ which is the sign of ‘indefiniteness’] signifies ‘a long indefinite period of time; The verse mentions that a long period of time came upon man. This indicates that man essentially did exist at that time in one form or another, (but he was not worth mentioning), because time could not have come upon ‘man’ if he was in a state of pure non-existence [ Al-‘adam-ul- mahd ].

Therefore, most commentators say that the ‘period of time’ here refers to the period when he was conceived in the mother’s womb till his birth, which normally is nine months. This period covers all the stages of his creation, right from his being a sperm-drop up to his having a body and organs, and then his acquiring life and soul. During this time, he is thought existent, neither his gender is known to anyone, nor his name or his shape or size. Therefore, he is unmentionable.

The statement of the verse may also be taken in a wider sense. The inception of human creation takes place with the sperm that is produced by food. This food and its source and substance was existent in one or other form. If the period of that time is calculated, this long indefinite period of time can stretch into thousands of years. In any case, Allah has drawn man’s attention in this verse to a particular fact.

 If he uses his sense, he will discover his own reality. In addition, he will have no choice but to have complete faith and unshaken belief in the Allah, His Omniscience and His Omnipotence. Suppose, a person of seventy years reflects that he was unmentionable in any way about seventy-one years ago, even his and parents had not imagined his particular existence, though they might have had a general concept of a child, then what caused his creation, what bewildering power drew together particles from different parts of the world to form a perfect human being, making him an intelligent, a hearing and seeing creature? Such a reflection will spontaneously force such a person to confirm the Persian poet who says:

Neither we were there, nor was there any demand from us. It is only Your mercy that listened to what we never said.

Verse [ 2] describes the inception of human creation thus:

اِنَّا خَلَقْنَا الْاِنْسَانَ مِنْ نُّطْفَةٍ اَمْشَاجٍ (We have created man from a mixed sperm-drop __76:2). The word amshaj is the plural of mashj or mashj which means a ‘mixture’. Here obviously it refers to the male and female gametes according to most commentators, but some commentators say, as cited in Ruh-ul-Ma` ni, that amshaj refers to the four fluids of the body [ blood, phlegm, choler and melancholy ] of which the sperm is composed.

Man Is Made up of Particles from Different Parts of the World

If we reflect carefully, the cardinal fluids are made up of various kinds of nutriment. If we reflect further on man’s food, it contains elements of water and air from distant parts of the globe. Thus, if we were to analyse man’s present body, we will discover that it is composed of elements and particles that were scattered in every nook and corner of the world.

 A marvellous system set by Allah has, in a wonderful way, put them together in human structure. If this sense of amshaj ‘mixed’ is taken into account here, it allays the greatest doubt of the rejecters of Resurrection. Their main objection is that when they are dead, reduced to crumbled bones and dust, how will they be raised to life again? They thought this was impossible.

The interpretation of amshaj as ‘cardinal humours/fluids’ allays their doubt once and for all. At the inception, when man was created, he was composed of particles and elements from all parts of the world. Allah did not find this difficult the first time. Why should He find its recreation difficult the second time. According to this interpretation, the addition of the word ‘amshaj’ (mixed) could have a special significance of its own. And Allah knows best!

نَّبْتَلِيْهِ (to put him to a test…76:2). The Arabic verb is derived from ibtila’ which means ‘to put to test’. This phrase puts forward the Wisdom underlying human creation. Allah has created man to put him to a test. This test is defined in forthcoming verses. Allah sent Prophets and celestial Books for the purpose of showing him both ways, one leading to Paradise, and the other to Hell. Man has been given a choice to adopt any one of the two ways. This led mankind into two groups, thus:

اِنَّا هَدَيْنٰهُ السَّبِيْلَ اِمَّا شَاكِرًا وَّاِمَّا كَفُوْرًا (We have shown him the way to (let him) become either grateful or ungrateful…76:3). The first group was of those who, appreciating Allah’s bounties, offered gratitude to Allah, and believed in Him, while the second group was of those who remained ungrateful to Allah’s favours, disbelieved. After the description of the two groups, the next verse describes the punishment and evil consequences of the disbelievers. Allah has prepared, for the disbelievers, shackles and iron-collars and a blazing Fire. On the other hand, huge bounties are mentioned for the believers and righteous people. Out of these bounties, drinkables are mentioned first. They will have a drink from a goblet, blended with (a drink from) Camphor.

اِنَّ الْاَبْرَارَ يَشْرَبُوْنَ مِنْ كَاْسٍ كَانَ مِزَاجُهَا كَافُوْرًا (The righteous will have a drink from a goblet, blended; with [ a drink from ] Camphor….76:5). Some of the commentators say that kar (Camphor) refers to a fountain in Paradise. In order to enhance the taste and pleasure of this drink, it will be mixed with water from this spring. If the word ‘camphor’ is taken in its popular sense, it does not necessarily signify that the camphor of Paradise be equated with the camphor available in this world, because the latter is not palatable.

يُوْفُوْنَ بِالنَّذْرِ (They [ are the ones who ] fulfill the vows…76:7). This describes the reason why the righteous believers and Allah’s slaves will receive these favours and bounties. This verse signifies that whenever they vow to do a good act, they invariably fulfill the vow. The word ‘vow’ literally means ‘to take upon oneself an obligation which Shari` ah has not obligated on him’. Once a vow is taken, it becomes obligatory to fulfill it.

Here it is stated that great rewards and favours for the inmates of Paradise would be apportioned to them because they fulfilled the vow. The verse indicates that when they are so particular about fulfilling their vows that are taken by them upon themselves, they would be even more particular about fulfilling the obligations enjoined upon them by Allah. Thus ‘the fulfillment of vows’ covers the entire spectrum of religious obligations.

They would receive the favours of Paradise, if they completely obey Allah and rigorously apply His sacred laws. In any case, this statement emphasises the importance and obligation of fulfillment of vows.

(1) It should be noted that in the original text of Ma` rif-ul-Qur’an, the expression is such that the vow may be confused by a layman with oath. To understand the point, it should be borne in mind that if a person makes a vow to commit a sin, like telling a lie, or drinking liquor, this vow is not recognized in Shri` ah. It is necessary for such a person to abstain from the sin, and since the vow is not recognized by the Sharl’ah, no expiation (kaffarah) is needed. However, it is the rule about oath that has been mentioned in the text above. That is, if someone swears an oath to tell a lie, for example, he has to break the oath and offer karah.(Muhammad Taqi Usmani)

Ruling

There are several conditions that must be met before a vow can be constituted: [ 1] The vow must be legitimate and permissible – not a sin. If a person swears an oath to commit a sinful act, it is necessary for him to break the oath, and pay the expiation for violating it.” ) [ 2] It must not be legislated by Allah as an obligatory duty, as for instance if a person were to vow that he will perform the prescribed prayer or witr prayer, the vow would be null and void, because it is already a prescribed obligation. [ 3] According to Imam A` zam Abu Hanifah, it is also a condition that the vowed act must be an act of worship in itself, and such act of worship should belong to those forms of worship which have been made obligatory in some way or the other, as for instance prayers, fasting, charity, sacrifice and so on.

 If the vowed act is not prescribed as a worship, such a vow will be void. For instance, if a person were to vow that he will pay a visit to a sickly patient, or follow a funeral procession, this vow will not be valid, because although these acts carry rewards as acts of worship, yet they are not acts, of worship in themselves (Al ` Ibadat ul Maqsudah). Detailed rules and principles related to vows and oaths are available in books of jurisprudence.

وَيُطْعِمُوْنَ الطَّعَامَ عَلٰي حُبِّهٖ مِسْكِيْنًا وَّيَـتِـيْمًا وَّاَسِيْرًا (and they give food, despite their love for it, to the needy, and the orphan, and the captive… 76:8). The other reason why the inmates of Paradise will receive these favours is given in this verse, that is, their feeding the needy, the orphans and the captives.

عَلٰي حُبِّهٖ (despite their love for it). This would mean that they give food to the needy while they themselves love it and desire it_ not that they eat to their fill and give the left-over food to the needy and poor. That feeding the poor and orphans is a form of worship and attracts reward is obvious. The word ‘captive’ refers to all prisoners, Muslim criminals, as well as infidels who are kept in prisons according to the principles of Shari` ah. It is the responsibility of the Islamic government to feed them.

 Anyone who feeds them is actually assisting the government and the public treasury. Therefore, feeding the prisoners, even Non-Muslims, is an act of reward. In the early days of Islam, especially, feeding the prisoners and taking care of them or protecting them was a responsibility that was shared by the general body of Muslims, as it happened with the prisoners of the Battle of Badr.

وَّحُلُّوْٓا اَسَاوِرَ مِنْ فِضَّةٍ ۚ (…And they will be adorned by bracelets of silver…76:21). The asawir is the plural of siwar that refers to a ‘bracelet’. It is a piece of jewellery worn around the wrist. This verse speaks of’silver bracelets’. On another occasion [ 22:23], the Qur’an speaks of asawira min dhahab ‘gold bracelets’. There is no discrepancy between the two verses, because sometimes the silver bracelets will be worn, and at other times the gold bracelets, or some will wear gold bracelets and others will wear silver bracelets.

However, a question arises in any case: A bracelet looks good on women, but does not suit men. Why will the men of Paradise wear bracelets? The Answer is that suitability of any piece of jewellery to men or women depends on custom. The style and appeal of jewellery differ from country to country and vary from nation to nation. In some cultures, a piece of jewellery is treated as highly inappropriate for men, and in other cultures it is regarded as highly beautiful and elegant.

 The Chosros [ Persian kings ] used to wear bracelets around their wrists, and various kinds of jewellery used to be studded on their chest and crown. This was counted as a distinctive feature of their prestige and honour. After the conquest of Persian empire, the treasures that fell into Muslims’ hands contained the Persian Emperor’s bracelets. Thus the various cultures and nations differ in their taste for jewellery in this very world. The flair and taste for jewellery for men in Paradise cannot be equated with their flair for it in this world.

اِنَّ هٰذَا كَانَ لَكُمْ جَزَاۗءً وَّكَانَ سَعْيُكُمْ مَّشْكُوْرًا ([ It will be said to them,] This is a reward for you, and your effort has been appreciated….76:22). Allah will address the inmates of Paradise once they have entered Paradise, and will announce to them that the amazing bounties are granted to them as a reward for their good deeds they had done in the world, and their deeds have been appreciated by Allah. These expressions will be made to them by way of congratulation. For the people of love, the Divine congratulatory expressions will outweigh all the other blessings of Paradise put together. The congratulatory words are a proof positive of Divine pleasure.

Having mentioned the general blessings of the inmates of Paradise, special blessings that are conferred on the Holy Prophet are listed. Firstly, the blessing in the form of the revelation of the Qur’an is mentioned. The Holy Prophet is, then, directed that the opponents and obdurate non-believers will obstinately reject the message and persecute him.

So, he is to submit patiently to Allah’s decision, and he should not obey any sinner or ungrateful person. Secondly, he is commanded to pronounce the name of Allah, and worship Him day and night. Further, he should prostrate before Him, during the night, and pronounce His purity for long times at night. This preoccupation will serve as a remedy for the non-believers’ persecution.

Towards the conclusion of the passage, the verse shows the reason for the persistence of the obdurate infidels. These ignoramus are intoxicated with the fleeting pleasures of this world, and have neglected the Hereafter, whereas if they had pondered in their own being or existence, they would have recognised and understood their Creator and Maker.

نَحْنُ خَلَقْنٰهُمْ وَشَدَدْنَآ اَسْرَهُمْ ۚ وَاِذَا شِئْنَا بَدَّلْنَآ اَمْثَالَهُمْ تَبْدِيْلًا (We have created them and have made their joints strong. And whenever We will, We would replace them with others like them, a total replacement. …76:28)

Miracles of Nature Respecting Human Joints

This verse alludes to the fact that even though man’s limbs and organs are perpetually in motion, and the wear and tear on them is phenomenal, they continue to function from birth to death. When machines made of iron or steel wear out and require regular servicing to remain functioning for even a short period, man’s body, made of soft tissues and muscles, functions for decades and scores of years without maintenance. Let us take the joints of the fingers [ or other joints of the human body ].

They are moved vigorously in different ways in an uncountable number of times. Heavy pressure and force is applied to them for seventy to eighty years [ on an average ], yet the finger joints [ and other joints ] remain intact. It is certainly only Allah Who makes this possible. ‘Glorious is Allah, the Best of Creators!’

 [From Ma’ariful Quran English by Mufti Taqi Uthmani]

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