| This Surah (Revealed) Meccan or Medinese, consisting of 31 verses.(Al-Insân)
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| بِسْم ِ اللهِ الرَّحْمَٰنِ الرَّحِيمِ | |
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Tafseer
Has there [ever] been â there has indeed [been] â for man, Adam, a period of
time, forty years, in which he was a thing unmentioned? â he was during this [period] a fashioned in clay
and not mentioned; alternatively what is meant by insān, âmanâ, is the generic noun and by hīn, âa
period of timeâ, the period of gestation.
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Tafseer
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] (nabtalīhi is either a
new sentence [âWe will test himâ], or an implied circumstantial qualifier, meaning âintending to test him
when he is readyâ). So We made him, for that [very] reason, hearing, seeing. 709
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Tafseer
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 [shākiran and kafūran] are circumstantial qualifiers referring to the
direct object; in other words, We have pointed out to him in both presupposed states, whether his gratefulness or
his unthankfulness; immā is used to list the âstatesâ).
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Tafseer
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.
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Tafseer
Truly the righteous (abrār is the plural of barr or bārr), namely, the obedient
ones, will drink from a cup (kaâs is a vessel for drinking wine and this [wine] will be in it; what is meant
is [that they will drink] from âwineâ, [a case where] the actuality is referred to by the name of the locus [in
which it is found]; min, âfrom, is partitive) whose mixture, that with which it is mixed, is camphor;
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Tafseer
a spring (âaynan substitutes for kāfūran), 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.
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Tafseer
They fulfil their vows, [pledged] in obedience to God, and fear a day the evil
of which will be widespread.
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Tafseer
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 the orphan, who does not have a father, and the
prisoner, meaning the one who has been rightly imprisoned.
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Tafseer
âWe 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].
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Tafseer
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 its severity, calamitousâ, severe in that respect.
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Tafseer
God has therefore shielded them from the evil of that day, and has granted them
radiance, fairness and resplendence in their faces, and joy.
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Tafseer
And He has rewarded them for their patience, for their steadfastness in
refraining from disobedience, with a 710 Garden, into which they are admitted, and silk, which they are given to wear;
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Tafseer
reclining (muttakiâīna is a circumstantial qualifier referring to the subject of
the implicit [verb] udkhilūhā, âthey are admitted into itâ) therein upon couches (arāâik are beds inside
canopies). They will not find (lā yarawna is a second circumstantial qualifier) therein either sun or bitter cold,
neither heat nor cold; but it is also said that zamharīr means âthe moonâ, and so, in other words, it [means that
it] will be bright without any sun or moon.
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Tafseer
And close (dāniyatan is a supplement to the [syntactical] locus of the clause lā
yarawna, in other words, [it is a supplement to the import] ghayra rāâīna) over them will be its shades, its
trees, and its clusters [of fruits] will hang low, its fruits will brought close, so that they are reached
by the one standing, the one sitting or the one lying down.
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Tafseer
And they will be waited upon from all around them, in it, with vessels of
silver, and goblets (akwāb are cups without handles) of crystal â
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Tafseer
crystal of silver, that is, they are made of silver which is transparent like
crystal â which they, that is, the ones passing around them [in service], have measured in a precise measure,
according to the measure required by the one drinking it, neither more nor less, which makes for a most
delightful drink.
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Tafseer
And they will be given to drink therein a cup, wine, whose mixture, that with
which it is mixed, is ginger,
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Tafseer
a spring (âaynan substitutes for zanjabīlan, âgingerâ) therein named Salsabīl,
meaning that its water is like ginger, which the Arabs find very tasteful, [and which is] very palatable for
the throat.
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Tafseer
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].
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Tafseer
And when you look there, that is to say, when you begin to look about in
Paradise, you will see (raâayta is the response to idhā, âwhenâ) bliss, that is indescribable, and a great kingdom,
vast, without limit.
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Tafseer
Upon them (âāliyahum is in the accusative as an adverbial clause, and
constitutes the predicate of a subject that will follow; a variant reading has âālīhim 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 istabraq is coarse silk and constitutes the inner lining; either read thiyābu sundusin khudrun
waâstabraqin or thiyābu sundusin 711 khudrin waâstabraqun, or thiyābu sundusin khudrun waâstabraqun, or wa-thiyābu
sundusin khudrin waâstabraqin). And they will be adorned with bracelets of silver â elsewhere it
is stated, âof goldâ, in order to show that they will be adorned with both types at the same time or separately â
and their Lord will give them a pure drink to drink (tahūran, âpureâ, is intended as a hyperbolic
qualification of its purity and cleanness, in contrast to the wine of this world).
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Tafseer
âVerily this, bliss, is a reward for you, and your endeavour has been
appreciatedâ.
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Tafseer
Assuredly We (nahnu reiterates the subject of innā, âassuredly, for the purpose
of emphasis; alternatively it is a separating pronoun) have revealed the Qurâān to you as a gradual revelation
(tanzīlan is the predicate of inna, âassuredlyâ), in other words, We have divided it into parts instead of not
revealing it all at once.
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Tafseer
So submit patiently to your Lordâs decree, to you to deliver His Message, and do
not obey of them, that is, [of] the disbelievers, any sinner or disbeliever, namely, âUtba b. Rabīâa and
al-Walīd b. al-Mughīra â both of whom said to the Prophet (s), âAbandon this affair of yours!â; it is also
possible that what is meant is every sinner or disbeliever, in other words, âDo not obey any of these, whichever of
the two he may be, in what he may summon you to of sin or disbeliefâ.
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Tafseer
And mention the Name of your Lord, during prayer, at dawn and with the declining
of the sun, that is, at dawn (fajr), noon (zuhr) and in the afternoon (âasr);
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Tafseer
and prostrate to Him for a portion of the night, that is, at after sunset
(maghrib) and at night (âishāâ), 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.
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Tafseer
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.
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Tafseer
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 (tabdīlan, âcompletelyâ, is for emphasis; idhā, âwhenâ,
functions in the sense of in, âifâ, similar to [where God says in several places], in yashaâ yudhhibkum, If He will, He can
take you away [cf. Q. 14:19]; but because He, exalted be He, has not willed this, it has not happened
thus far).
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