Overview - Surah 76: al-Insan (The Man )
This Surah speaks about the ways the human being can attain growth and spiritual development. The rewards of the Believers and the character of the Believers are also mentioned.
The Surah takes its name from the first Ayat, هَلْ أَتَىٰ عَلَى الْإِنسَانِ حِينٌ مِّنَ الدَّهْرِ لَمْ يَكُن شَيْئًا مَّذْكُورًا "Has there [not] come upon man a period of time when he was not a thing [even] mentioned?" [76:1].
There are 31 Ayat in this Surah.
Overview
| Total Ayat | 31 |
| Total Words * | 243 |
| Root Words * | 118 |
| Makki / Madani | Madani |
| Chronological Order* | 98th (according to Ibn Abbas) |
| Year of Revelation* | |
| Events during/before this Surah*
N/A
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| Events during/after still to occur*
N/A
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| Names of Prophets Mentioned
No Prophets names are mentioned in this Surah
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| Surah Index
Adversity (patience during) , Charity, Cosmology (age of the Universe) , Crystal, Disbelievers (relationship to belivers) , Food, Heaven (immortal youths in) , Hell, Humankind (creation of) (from a drop of sperm), Judgement, Judgement (Day) , Pearls, Prayer (prostration) , Prayer (times of day of) , Qur’an, Revelation, Silk, Silver
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The theme of this Surah is to inform man of his true position in the world and to tell him that if he understood his true position rightly and adopted the attitude of gratefulness, he would meet with such and such good end and if he adopted the way of disbelief, he would meet with such and such evil ends. In the longer Surahs of the Qur’an this same theme has been presented at length, but a special characteristic of the style of the earliest Surahs revealed at Makkah is that the subjects dealt with at length in the later period, “have been presented in a brief but highly effective way in this period in such concise, elegant sentences as may automatically be preserved in the memory of the hearers.”
In this Surah, first of all man has been reminded that there was a time when he was nothing; then a humble beginning of him was made with a mixed drop of sperm and ovum of which even his mother was not aware; even she did not know that he had been conceived nor anyone else seeing the microscopic cell could say that it was a man, who in future would become the best of creation on the earth. After this, man has been warned, as to say: “Beginning your creation in this way We have developed and shaped you into what you are today in order to test and try you in the world. That is why, unlike other creatures, you were made intelligent and sensible and were shown both the way of gratitude and the way of ingratitude clearly so that you may show, in the interval that you have been granted here for work, whether you have emerged as a grateful servant from the test or an unbelieving, ungrateful wretch!” Then, just in one sentence, it has been stated decisively what will be the fate to be met with in the Hereafter by those who emerged as unbelievers from this test.
After this, in v. 5-22 continuously, the blessings with which those who do full justice to servitude in the world, will be favoured, have been mentioned in full detail. In these verses, not only have their best rewards been mentioned but they have also been told briefly what are the acts on the basis of which they would become worthy of those rewards. Another special characteristic of the earliest Surahs revealed at Makkah is that besides introducing in them briefly the fundamental beliefs and concepts of Islam, here and there, those moral qualities and virtuous acts have been mentioned, which are praiseworthy according to Islam and also those evils of deed and morality of which Islam strives to cleanse human life. These two things have not been mentioned with a view to show what good or evil result is entailed by them in the transitory life of the world, but they have been mentioned only to point out what enduring results they will produce in the eternal and everlasting life of the Hereafter, irrespective of whether an evil quality may prove useful or a good quality may prove harmful in the world.
This is the subject matter of the first section (v. 1-22). In the second section, addressing the Prophet, three things have been stated: first, that “it is in fact We Ourself Who are revealing this Qur’an gradually to you, and this is intended to inform the disbelievers, not you, that the Qur’an is not being fabricated by Muhammad but it is “We Who are revealing it, and it is Our Own wisdom which requires that We should reveal it piece by piece and not all at once.” Second, the Prophet has been told: “No matter how long it may take for the decree of your Lord to be enforced and no matter what afflictions may befall you in the meantime, in any case you should continue to perform your mission of Apostleship patiently and not to yield to the pressure tactics of any of these wicked and unbelieving people.” The third thing he has been told is: “Remember God day and night, perform the Prayer and spend your nights in the worship of God, for it is these things which sustain and strengthen those who call to God in the face of iniquity and disbelief.” Then in one single sentence, the actual cause of the disbelievers’ wrong attitude has been stated: they have forgotten the Hereafter and are enamored of the world. In the second sentence, they have been warned to the effect: “You have not come into being by yourself: We have created you. You have not made these broad shoulders and strong sturdy hands and feet for yourselves, it is We Who made these for you; and it so lies in Our power to treat you as We please. We can distort your figures, We can destroy you and replace you by some other nation. We can cause you to die and can recreate you in whatever form we like.”
In conclusion, it has been said: This is an Admonition: whoever wills may accept it and take a path to his Lord. But man’s own will and desire is not everything in the world. No one’s will and desire can be fulfilled unless God (also) so wills. God’s willing is not haphazard: whatever He wills, He wills it on the basis of His knowledge and wisdom. He admits into His mercy whomever He regards as worthy of His mercy on the basis of His knowledge and wisdom and He has prepared a painful torment for those whom He finds unjust and wicked.
The Surah speaks about the origins of the Human and what will be given to those who struggle for Him and His cause.
Manuscripts / Inscriptions
- 'Insan' the human being is mentioned six times in Surah al-Qiyamah [75]. The following Surah is al-Insan [76].
- Loving this world..
كَلَّا بَلْ تُحِبُّونَ الْعَاجِلَةَ وَتَذَرُونَ الْآخِرَةَ "No! But you love the immediate. And leave the Hereafter." [75: 20-21]
إِنَّ هَـٰؤُلَاءِ يُحِبُّونَ الْعَاجِلَةَ وَيَذَرُونَ وَرَاءَهُمْ يَوْمًا ثَقِيلًا "Indeed, these [disbelievers] love the immediate and leave behind them a grave Day." [76:27]
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Narrated Abu Huraira said, "The Prophet (ﷺ) used to recite the following in the Fajr prayer of Friday, "Alif, Lam, Mim, Tanzil" (Suratas- Sajda #32) and "Hal-ata-ala-l-Insani" (i.e. Surah-Ad-Dahr #76)." Bukhari no. 891
Total Word Count per Ayat (shows how many words per Ayat) = * | ||
Most of the commentators, including Allama Zamakhshari, Imam Razi, Qadi, Baidawi, Allama Nizam ad-Din Nisaburi, Ibn Kathir and many others, regard it as a Makkan Surah and, according to Allama Alusi, the same is the opinion of the majority of scholars. However, some commentators hold the view that the Surah was revealed at Madīnah and some others say that it was revealed at Makkah but v. 8-10 of it were sent down at Madīnah.
As far as the subject matter and the style of the Surah are concerned, these are very different from those of the Madīnan Surahs. A little study of it rather shown that it is not only a Makkan Surah but it was revealed during the earliest period at Makkah, which began just after the revelation of the first seven verses of Surah 74: al-Muddathir (The Cloaked One).
- The universe was there before mankind existed, then Allah created man, provided him with guidance and let him use his free will: either to believe or to disbelieve.
- An exemplary life in paradise for those who choose to believe.
- Allah gradually sent this Qur'an according to the issues faced by mankind
- This Qur'an is an admonition for those who want to adopt the way to their Rabb (God).
- The greatest of intentions is to do an action for the sake of Allah not seeking reward or thanks, إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّـهِ لَا نُرِيدُ مِنكُمْ جَزَاءً وَلَا شُكُورًا"[Saying], "We feed you only for the countenance of Allah. We wish not from you reward or gratitude." (76:9)
Tafsir Zone
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Sayyid Qutb Overview SURAH 76 Al-Insan (Man) Prologue Some reports suggest that this surah was revealed in Madinah, but it is a Makkan revelation. Its Makkan character is indeed very obvious considering its subject matter, its flow and other characteristics. Hence, we give more credence to those reports stating its revelation in Makkah. In fact, there are indications in the way it runs suggesting that it was among the earlier surahs to be revealed in Makkah. We may cite for example the detailed images of happiness and torment in the life to come, the directive given to the Prophet to remain patient, awaiting his Lord's judgement, and not to obey any sinner or unbeliever from among them. These are the things Makkan revelations always emphasised, particularly when the persecution of the advocates of the Islamic message was becoming fierce. Moreover, the Prophet is encouraged to hold firmly to the truth he has been given, allowing the unbelievers respite but not to incline to or listen to them. Such directives are found in Sarahs 68, 73 and 74 in this volume. These directives are similar to the ones found in this surah. Therefore, the possibility that it was revealed in Madinah is remote and better discounted. In totality, the surah is a calm address encouraging people to turn to God, obey Him, seek His pleasure, remember His favours, work to avoid His punishment, maintain alertness to the test He puts His servants to and understand His wisdom in creation, bestowing favours, testing and giving the unbelievers respite. The surah begins with an inspiring touch, asking the question: where was man before coming into this life? Who gave him his existence? Who gave him the position he occupies in this life after he had none: "Was there not a period of time when man was not yet something to be thought of?" (Verse 1) This is followed by a second touch speaking about man's origins and God's wisdom manifested in his creation and His giving him his energies and faculties: "We have created man from a drop of mingled fluid, so that We might try him. Therefore, we have endowed him with hearing and sight." (Verse 2) The third touch speaks of guiding man to the right way, giving him help to go along this way before leaving him to choose the way he wants to go and the fate he wants to end up with: "We have shown him the way [giving him the choice] to be thankful or ungrateful." (Verse 3) These three touches set the human heart thinking deeply, glancing back and casting a look forward, and then reflecting before choosing which way to go. Then the surah gives clear advice to man as he stands at the crossroads, warning him against taking the way leading to hell and encouraging him in every way to take the way to heaven, pointing to the great variety of pleasure that awaits him there: "For the unbelievers, we have prepared chains and shackles, and a blazing fire. The righteous shall drink from a cup mixed with Weir, a fountain where God's servants shall drink, making it flow in abundance." (Verses 4-6) Before completing its description of what believers will enjoy, the surah now draws a sketch showing the features of those righteous people. In so doing, it uses some fine words and expressions that are in perfect harmony with the splendid bliss these people enjoy in heaven: "They are the ones who fulfil their vows and stand in awe of a day of woes that fly far and wide, who give food — though they need it themselves — to the needy the orphan and the captive, [saying within themselves,] `We feed you for the sake of God alone. We desire neither recompense from you, nor thanks. We far the day of our Lord: a bleak, distressful day." (Verses 7-10) The surah then presents the reward which will be given to these people who willingly attend to difficult duties, who fear the bleak, grim day, the generous who feed others despite themselves being in need, and who only seek God's pleasure, hoping for no reward from anyone else. As the surah presents this, we find that it is a reward of security, happiness and perfect enjoyment: "God will save them from the woes of that day and will grant them radiance and joy, and will reward them for their patience in adversity with a garden and [garments of] silk. They will recline there on soft couches, feeling neither burning sun nor severe cold. Its shades will come low over them, and its clusters of fruit will hang low, within easy reach. They will be served with silver plates and goblets that seem to be crystal, crystal-clear, but made of silver, the measure of which they are the ones to determine. They will be given to drink of a cup flavoured with ginger, from a spring there called Salsabil. They will be waited upon by immortal youths. If you see them, you would think they were scattered pearls. If you were to look around, you would see only bliss and a vast kingdom. They shall be arrayed in garments of fine green silk and brocade; and adorned with bracelets of silver. And their Lord will give them a most pure drink. This is a reward for you. Your endeavours are well appreciated. (Verses 11-22) The surah then addresses the Prophet encouraging him to stand firm in the face of those who turn away, persist in disbelief and deny the truth. He is directed to remain patient in the face of all this adversity and to await God's judgement. He should maintain his tie with his Lord, deriving strength from Him whenever he feels that the road he has to travel is too long: "It is We who have bestowed the Qur'an upon you by gradual revelation. Await, then, your Lord's judgement in all patience, and pay no heed to any of these sinners and unbelievers. Remember your Lord's name morning and evening. At night prostrate yourself before Him, and extol His limitless glory throughout the long night." (Verses 23-26) In conclusion, the surah reminds the unbelievers of the heavy day that they do not reckon with. This is the day feared by the righteous who are keen to guard against its punishment. It tells them that they represent no serious issue to God who gave them all the power they have and is able to replace them with others. He bestows His favours on them in fulfilment of His wish to put people to the test. The surah ends with a brief mention of the results of this test: "These people love the fleeting life, and leave behind them a day that will be heavy. It is We who have created them and strengthened their constitution. If it be Our will, We can replace them entirely with others of their kind. This is but a reminder. Let him who will, take the way to his Lord. Yet you cannot will except by the will of God. God is indeed All-Knowing, Wise. He admits to His grace whoever He will but for the wrongdoers He has prepared grievous suffering." (Verses 27-31) The surah begins with a reminder of how man comes into existence and God's design in so originating him to undergo a test, and it concludes with the outcome of this test, as determined by God at the point of origination. Thus, the beginning and the end point to the deliberate and elaborate planning of life. Man performs very badly if he remains heedless, unaware of the purpose of his life when he is being put to a test, and has been equipped with the faculties that help him pass this test. Between the opening and close, the surah gives the longest, or perhaps one of the longest if we take Sarah 56 into account, description of the blessings granted to the people of heaven. These are mostly material, but they are coupled with God's acceptance and the honour He grants. The fact that this description is so detailed points to its being a Makkan revelation, because the addressees were newcomers to Islam, having lived in jahiliyyah, or ignorance. They were fond of material luxuries. They would be very impressed with its prospect. There will always be people who store much by such luxuries. God knows His creation best, and knows what suits them and what has a deep effect on their hearts and minds. There is definitely a higher and more refined type of happiness and joy, such as the one mentioned in the preceding surah, The Resurrection: "Some faces will on that day be radiant with happiness, looking towards their Lord." (75: 22-23) Overview (Verses 1 - 3) When Man Was Nothing Was there not a period of time when man was not yet something to be thought of? We have created man from a drop of mingled fluid, so that We might try him. Therefore, we have endowed him with hearing and sight. We have shown him the way, [giving him the choice] to be thankful or ungrateful. (Verses 1-3) This question with which the surah opens signifies a statement, but it is phrased in this way so that man should ask himself: 'Am I not aware that there was a period of time when I was nothing to be thought of? This should lead to further questioning: should he not reflect on this fact? Should not such reflection guide him to how he was ushered in on life's stage where lights were focused on him to make of him a creature of note? The interrogative form in this instance facilitates some fine thoughts, encouraging us to reflect further. One point of reflection takes us to the stage before man comes into existence. What was the universe like before man's advent? Man is so full of himself that he tends to forget that the universe was there long, long before he was. Perhaps the universe never expected that a new creature, man, would ever come into existence and certainly not until God willed it to so happen. Another point takes us to the moment when human existence first began. Our imagination can paint different visions of that moment, known only to God, which added this new creature to the universe. Yet this was taken into account by God before it happened, with this new creature's role within the life of the universe well determined. We should also reflect on how God's hand placed this new creature on life's stage, assigning a role to him and preparing him for it. Indeed, the same hand has linked his life to the life of the universe and provided the circumstances that ensure his survival and ability to fulfil his role easily. It monitors his progress, step by step. Further reflections can be added, all coming from this short statement, culminating in the realisation that the initiation, the life journey and the end are all determined according to an elaborate scheme. Man's development and survival is also outlined in the surah: "We have created man from a drop of mingled fluid so that We might try him. Therefore, we have endowed him with hearing and sight." (Verse 2) The 'drop of mingled fluid perhaps refers to its formation when the man's sperm fertilises the woman's egg. Alternatively, it may refer to the genes, or units of heredity, which distinguish the human species in the first place and transmit features from parent to offspring. So, man is created from a drop of mingled fluid, neither by coincidence nor in idle play. He is created so that he can be tested. God certainly knows man, his test and the outcome of this test. What is meant here is that all this should come out on life's stage, producing its effects which cling to man so that he is requited in accordance with the outcome of his test. It is for this reason that God endowed man with the Faculties of hearing and sight. He has been given these faculties of perception so that he can receive and respond, measure things and values, judging them and picking his choices. He will be rewarded in accordance with his choice. In addition to knowledge and its acquisition, God gave man the ability to choose his way in life. He has shown him the way of guidance, i.e. the one that leads to Him, and left him to choose this way by himself or to stray from it, opting instead for one of the many other ways that do not lead to Him: "We have shown him the way (giving him the choice] to be thankful or ungrateful." (Verse 3) The verse refers to following divine guidance by being thankful, because the first thought that occurs to someone receiving guidance is to express gratitude for it. He is now aware that God has willed for him to be a creature of note after having being nothing to be thought of. God also granted him sight and hearing, as well as other faculties to be able to learn and acquire knowledge. He then provided him with guidance and left the choice to him. If such a person is a believer, then the first thought that occurs to him is to be thankful. If he does not give thanks, then he is certainly ungrateful. With these three touches given at the opening of the surah, man realises that there is a purpose behind his creation. He becomes aware that he is tied to a central point; that he is equipped with knowledge and is answerable for it; and that he is set a test and needs to pass it. In other words, his life on earth is a trial, not a period of idle play and neglect. These three short verses give him such a range to reflect upon. He acquires a very serious outlook on life and knows that the results of the test will be announced once it is all over. Hence, how these verses change his vision in life and his feelings towards it and towards life values in general. |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
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Overview (Verses 1 - 3) When Man Was Nothing Was there not a period of time when man was not yet something to be thought of? We have created man from a drop of mingled fluid, so that We might try him. Therefore, we have endowed him with hearing and sight. We have shown him the way, [giving him the choice] to be thankful or ungrateful. (Verses 1-3) This question with which the surah opens signifies a statement, but it is phrased in this way so that man should ask himself: 'Am I not aware that there was a period of time when I was nothing to be thought of? This should lead to further questioning: should he not reflect on this fact? Should not such reflection guide him to how he was ushered in on life's stage where lights were focused on him to make of him a creature of note? The interrogative form in this instance facilitates some fine thoughts, encouraging us to reflect further. One point of reflection takes us to the stage before man comes into existence. What was the universe like before man's advent? Man is so full of himself that he tends to forget that the universe was there long, long before he was. Perhaps the universe never expected that a new creature, man, would ever come into existence and certainly not until God willed it to so happen. Another point takes us to the moment when human existence first began. Our imagination can paint different visions of that moment, known only to God, which added this new creature to the universe. Yet this was taken into account by God before it happened, with this new creature's role within the life of the universe well determined. We should also reflect on how God's hand placed this new creature on life's stage, assigning a role to him and preparing him for it. Indeed, the same hand has linked his life to the life of the universe and provided the circumstances that ensure his survival and ability to fulfil his role easily. It monitors his progress, step by step. Further reflections can be added, all coming from this short statement, culminating in the realisation that the initiation, the life journey and the end are all determined according to an elaborate scheme. Man's development and survival is also outlined in the surah: "We have created man from a drop of mingled fluid so that We might try him. Therefore, we have endowed him with hearing and sight." (Verse 2) The 'drop of mingled fluid perhaps refers to its formation when the man's sperm fertilises the woman's egg. Alternatively, it may refer to the genes, or units of heredity, which distinguish the human species in the first place and transmit features from parent to offspring. So, man is created from a drop of mingled fluid, neither by coincidence nor in idle play. He is created so that he can be tested. God certainly knows man, his test and the outcome of this test. What is meant here is that all this should come out on life's stage, producing its effects which cling to man so that he is requited in accordance with the outcome of his test. It is for this reason that God endowed man with the Faculties of hearing and sight. He has been given these faculties of perception so that he can receive and respond, measure things and values, judging them and picking his choices. He will be rewarded in accordance with his choice. In addition to knowledge and its acquisition, God gave man the ability to choose his way in life. He has shown him the way of guidance, i.e. the one that leads to Him, and left him to choose this way by himself or to stray from it, opting instead for one of the many other ways that do not lead to Him: "We have shown him the way (giving him the choice] to be thankful or ungrateful." (Verse 3) The verse refers to following divine guidance by being thankful, because the first thought that occurs to someone receiving guidance is to express gratitude for it. He is now aware that God has willed for him to be a creature of note after having being nothing to be thought of. God also granted him sight and hearing, as well as other faculties to be able to learn and acquire knowledge. He then provided him with guidance and left the choice to him. If such a person is a believer, then the first thought that occurs to him is to be thankful. If he does not give thanks, then he is certainly ungrateful. With these three touches given at the opening of the surah, man realises that there is a purpose behind his creation. He becomes aware that he is tied to a central point; that he is equipped with knowledge and is answerable for it; and that he is set a test and needs to pass it. In other words, his life on earth is a trial, not a period of idle play and neglect. These three short verses give him such a range to reflect upon. He acquires a very serious outlook on life and knows that the results of the test will be announced once it is all over. Hence, how these verses change his vision in life and his feelings towards it and towards life values in general. |
- Surah 76. Al-Insan - Saad al Ghamidi https://www.youtube.com/watch?v=1yN9CjgNqD4&list=PLhM2xiAUdw2cAqW_o3zZkbhJNw0bnaBZN&index=76
- Surah 76. Al-Insan Mahmoud Khalil Al Hussary https://www.youtube.com/watch?v=7KbFQzeoWKI&index=76&list=PLxpAkjlGauHfMFWX22VZWOKpzjr-vH_BM
- Surah 76. Al-Insan Muhammad Al Luhaydan https://www.youtube.com/watch?v=5bG2DnvCB6U&list=PLxpAkjlGauHfKAYuQLRNAZomoezhfhRZe&index=76
- Surah 76. Al-Insan Idris Akbar https://www.youtube.com/watch?v=lJlCVwqIi-0
- Surah 76. Al-Insan Muhammad Minshawi https://www.youtube.com/watch?v=_5rBZU1SejI&list=PLxpAkjlGauHdUcO_uc-8F8J2NUQRDZjPG&index=76
