CHAPTER 76: AL-INSAN (THE MAN)

It was revealed in the Medina period. It is also said to have been revealed in Mecca. It consists of 31 verses. The 24th verse was revealed in the Mecca period. It is also called Surah ad-Dahr. It is known by this name because of the word "insan" (man) mentioned in its first verse. (H. T. FEYIZLI, 1/577)

In the name of Allah, the Most Gracious, the Most Merciful.

76/1-4 WE CREATED MAN FROM A MINGLED SPERM-DROP

Translation

1- Has there [not] come upon man a period of time when he was not a thing [even] mentioned?

2- Indeed, We created man from a mingled sperm-drop that We may try him; and We made him hearing and seeing.

3- Indeed, We guided him to the way, be he grateful or be he ungrateful.

4- Indeed, We have prepared for the disbelievers chains and shackles and a blazing fire.

Commentary

(1) ‘Has there [not] come upon man a period of time when he was not a thing [even] mentioned?’ Has not a long time passed over man's creation as a simple being—both during the initial creation from dust and while in the mother's womb—until he reached the level of maturity, during which his name and fame were not yet mentioned? Does man, who avoids submitting to his Lord by being caught up in pride, not think at all that he was once a nothing and was created and matured thanks to Allah's grace? (M. KISA, 1/613)

(2) ‘Indeed, We created man from a mingled sperm-drop.’ (...) According to today's scientific understanding, (...) "amshaj nutfah" is the mixture of the sperm and the egg it fertilizes. Essentially, the complete cell formed by the union of two cells carrying semi-solid chromosomes is called a "zygote." Here, the Holy Quran has given this the name "nutfatun amshaj" (mingled sperm-drop). This means the first stage of creation in the mother's womb. (M. DEMIRCI, 3/473)

‘That We may try him.’ We created him with the intention of testing him by setting commands and prohibitions for him. (From Nasafi; S. HAWWA, 15/490)

‘And We made him hearing and seeing.’ (...) There is a wisdom, a purpose behind Almighty Allah's will regarding the continuation of the human race and the multiplication of human individuals in accordance with the method He determined—which is creating a human infant from a droplet of fluid with mingled characteristics. There is no such thing as randomness involved. The purpose behind this surah is to put this living species through a test. For this reason, he has been granted the abilities of perception, responding, acquiring knowledge, and making choices. Man's creation, his equipment with perception and comprehension abilities, and his being tested throughout his life—all of these are bound by certain measures. (S. KUTUB, 10/301)

The duty of the eye is to see divine truths, and the duty of the ear is to listen to divine truths. This expresses that man is also subjected to a test with his eyes and ears. The ear and the eye are two of the tools for acquiring knowledge. Man listens to the truths, the facts, the words of Allah and the Prophet, their advice, commands, and prohibitions with his ears; he sees and observes the realm of existence and the cosmic verses with his eyes. (I. KARAGOZ,8/344)

(3) ‘Indeed, We guided him to the way, be he grateful or be he ungrateful.’ Allah Almighty created man as a valuable being possessing intellect, will, and the ability to distinguish good from evil; He showed him the right path through the prophets He assigned and the revelation He sent down, and at the same time, He gave him the freedom of will and choice. Now, it is in man's own hands to enter the right path shown by Allah and be grateful, or to follow the devil and the soul, suppress the opportunities and abilities given by Allah, and be ungrateful. (cf. Isra 17/18-19; Kehf 18/29; QUR’AN WAY, 5/517)

(4) ‘Indeed, We have prepared for the disbelievers chains, shackles, and a blazing fire.’ "Salasil" in the original verse refers to chains that bind the feet, and "aghlal" refers to devices made of iron that bind the hands together. There is also the crazily blazing fire of hell into which the disbelievers, with their feet chained and hands shackled, will be thrown. (S. KUTUB, 10/302)

76/5-10 WE FEAR A HARSH AND DISTRESSFUL DAY

Translation

5- Indeed, the righteous will drink from a cup [of wine] whose mixture is Kafur,

6- A spring from which the servants of Allah will drink; they will make it gush forth in abundance.

7- They [the righteous] fulfill their vows and fear a Day whose evil will be widespread.

8- And they give food in spite of love for it to the needy, the orphan, and the captive,

9- [Saying], "We feed you only for the countenance of Allah. We wish not from you reward or gratitude.

10- Indeed, we fear from our Lord a Day crabbed and distressful."

Commentary

(5) ‘Indeed, the righteous, (in Paradise) will drink from a cup whose mixture is Kafur.’ Some have defined "al-Abrar" (the righteous) mentioned in this verse as those who do not torment others and do not harbor evil within themselves. (...) The Messenger of Allah (pbuh) (...) explained righteousness (birr) as "that which rests easy in the heart." The righteous are those who have attained the ranks of goodness. (S. HAWWA, 15/492)

(6) ‘They drink from a full cup mixed with Kafur.’ (...) It is stated that the drink of the righteous servants in Paradise is a liquid mixed with Kafur. The people of Paradise drink cup after cup of this abundant and overflowing drink that gushes from the ground. The ancient Arabs would sometimes add "Kafur" and sometimes "ginger" to their drinks to increase the flavor. Therefore, they are informed that in Paradise, there is a spring of abundant and gushing drink mixed with "Kafur," and moreover, that this drink is "pure," meaning it possesses a quality that does not cause intoxication. (S. KUTUB, 10/302)

‘(That Kafur) is a spring from which the (righteous) servants of Allah drink and make it gush forth wherever they wish.’ That is, they drink from that cup whose additive is "Kafur," either a fountain water that flows incessantly and is a source of eternal life, or a drink mixed with that water. (...) The qualities such as "pure white, delicious to the drinkers" mentioned in Surah As-Saffat and "rivers of milk whose taste does not change" (Muhammad 47/15) mentioned in Surah Muhammad are close in meaning to the "Kafur" mentioned in this surah. (ELMALILI, 8/463)

(7) ‘The righteous believers fulfill their vows.’ That is, they perform the acts of worship they have taken as a duty and fulfill the obligations they have undertaken. In other words, they take this matter seriously and embrace it sincerely; they do not attempt to flee from their responsibilities or slip away from their obligations; after adopting this system of belief, they do not tend to deviate from it. It is in this sense that they "fulfill their vows." It does not merely mean that they "fulfill their [specific] votive offerings." (...) ‘...and they fear a Day whose evil is widespread.’ This Day that the righteous fear is the Day of Resurrection. (S. HAWWA, 15/493)

(8-10) ‘The righteous believers give food to the needy, the orphan, and the captive out of love for it.’ Despite loving the food themselves due to being in need and desiring it, or because of their love for Allah, they feed the poor who have no power to earn, the orphan who has no father, and the person who has fallen captive. At the time these verses were revealed, the captives of the Muslims were disbelievers. From this, we understand that the good they did extended not only to Muslims but even to disbelievers. (S. HAWWA, 15/493)

Then, to explain the reason for their feeding, they say: ‘We feed you only for the sake of Allah. We expect no reward or gratitude from you.’ However, they do not say this openly to their faces, but say it through their hearts and their state. For this reason, it is not explicitly stated here as "they say so," but is expressed indirectly. (ELMALILI, 8/465)

‘Indeed, we fear from our Lord a harsh and distressful Day (they say).’ They say, we do these things only so that perhaps Allah will show mercy to us on that day of grim faces and scowling counts (the Day of Resurrection) and welcome us with His grace. (From Ibn Kathir; S. HAWWA, 15/493)

76/11-22 NO MATTER WHERE YOU LOOK, YOU WILL SEE A GREAT KINGDOM

Translation

11- So Allah will protect them from the evil of that Day and give them radiance and happiness.

12- And will reward them for what they patiently endured with a garden [in Paradise] and silk [garments].

13- [They will be] reclining therein on adorned couches. They will not see therein any [burning] sun or freezing cold.

14- And near above them are its shades, and its fruits to be picked will be lowered in compliance.

15- And there will be circulated among them vessels of silver and cups of crystal—

16- Crystal [clear], made of silver, which they have determined in measure.

17- And they will be given to drink a cup [of wine] whose mixture is of ginger,

18- [From] a fountain within Paradise named Salsabeel.

19- There will circulate among them young boys made eternal. When you see them, you would think them scattered pearls.

20- And when you look there [in Paradise], you will see pleasure and a great kingdom.

21- Upon the inhabitants will be green garments of fine silk and brocade. And they will be adorned with bracelets of silver, and their Lord will give them a purifying drink.

22- [And it will be said], "Indeed, this is for you a reward, and your effort has been appreciated."

Commentary

(11) The word "them" in the sentence "Allah protects them from the evil of that day" in the 11th verse refers to good believers. "Allah's protection" means that He does not expose them to any trouble during the resurrection, in the place of gathering, and during the accounting. This issue is expressed in the verse as "from the evil of this day." (...) "The evil of the day of the hereafter" is all kinds of trouble and punishment of that day. According to the 11th verse, good believers will not suffer any trouble or punishment in the hereafter. (cf. 52/18; I. KARAGOZ,8/350, 351)

"And He brings them to a radiance (of face) and joy (of heart). Because they endured (the desires of their souls and persecutions), He rewards them with paradise and silk." "It is given to them in return for their patience"; with this, it is pointed out that patience is one of the most distinguished characteristics of good people and one of the reasons for their success, and thus it is indicated that they both gave thanks and showed patience at the same time. "Paradise," that is, a pleasant garden in the heart where they will eat and drink as they wish, "and a silk." As stated in the verse: "Their clothing there is silk" (Hajj 22/23; Fatir 35/33), a silk that they wear and adorn themselves with. This radiance on their faces and the joy within them, this paradise and silk, is expressed with the state: "Leaning and settling on couches." (ELMALILI, 8/466)

(13) "Reclining there on couches; they see there neither a sun (the burning heat of it) nor a severe cold." They have come together in a safe meeting, having a conversation. The air surrounding them is an air of abundance and prosperity. This air is not hot, but temperate; it is not cold, but cool. There is neither a sun that blows a burning wind nor a freezing cold. We must add this to this description: That place is another world; there is no sun that we know of there, and no other suns similar to it, that's all. (S. KUTUB, 10/305)

(14) "The shadows of the fruit trees hang over them and their harvest has been made easy." "Silver vessels and crystal cups are circulated among them (to be presented)." "Those crystal (cups) in silver (whiteness) that they (present by) measuring (the wine and drinks inside them) in a certain amount." "There, they are given (paradise wine) to drink in cups whose mixture is ginger." "(That ginger) is a spring there that is named 'Salsabeel'." While the people of paradise are enjoying themselves reclining on their couches under the shadows of wide-leaved trees, branches hanging to the ground, and a sweet, temperate air, the servants under their command offer them drinks brought in silver vessels and distributed again with silver tankards. Although these silver tankards are made of silver, they are transparent like crystal, a feature that cannot be seen in silver vessels in the world. In addition, these tankards and these bowls are of appropriate size, bringing together both utility and beauty. Then, "ginger" is mixed into this drink. Just as "kafur" was mixed into a paradise drink described before. In addition, the drink is provided from a paradise spring known by the name "Salsabeel" because of its sweetness and pleasant drinking quality. (S. KUTUB, 10/306)

(15) "Vessels of silver there..." In verse Zuhruf (...) 43/71, it is commanded: "gold cups and trays are circulated for them, everything their souls desire and their eyes enjoy is there. You are permanent stayers there." It is understood from this that sometimes gold plates and sometimes silver plates and dishes will be used there. (MAWDUDI, 6/517)

There is more. The servants who distribute drinks to the people of paradise with these pitchers and bowls are fresh young men whose faces have no hair. They neither suffer the passage of time nor do they age. They always remain young, youthful, and bright-faced. They are scattered like pearls here and there in paradise. We read: "Young boys who will never die serve them. If you saw these young boys, you would think they were scattered pearls." (S. KUTUB, 10/306)

(20) "(In paradise) wherever you look, you see a blessing (that does not fit into description), a great property (and sovereignty)." You see a pure blessing, far from sorrow, grudge, and trickery, and an indescribably great sovereignty. (ELMALILI, 8/467)

(21) That is, when you see the people in that blessing, or when they are circulated around by immortal servants, or while they are sitting on their couches, they have "green sundus garments" as clothing on them or as decoration on their upper sides; that is, green clothes made of very thin and elegant silk fabrics called sundus, "and there is istabraq." That is, thick or gold-embroidered silk fabrics that "They wear clothes made of sundus and satin" (Dukhan, 44/53); they dress according to their turn, or the places they sit are equipped with these from bottom to top and top to bottom. (ELMALILI, 8/467, 468)

"And their Lord is offering them a pure wine." Which is a wine that is both clean and extremely purifying in a way that leaves no sorrow or stain. This wine is a drink that is superior to both of the two types mentioned before, one with kafur additive and the other with ginger additive, and is given to drink directly by the Lord of the worlds, with no additives, purely pure and distinguished by its quality of cleanliness. This is the joy of reaching the Beauty (Jamal) of the Truth. (ELMALILI, 8/468)

In verses 15-21, the drinks the people of paradise will drink, the presenters, and the servants are explained; their clothes and jewelry are described. Commentators state that the description of the bowls here with silver and crystals is merely a comparison made for the purpose of explaining the unknown with the known, thus creating an image, an idea, and as a result, a desire in the mind of the addressee regarding the blessings of paradise. It is not possible to say anything about their true nature. As a matter of fact, Abdullah b. Abbas said, "There is no similarity between the blessings in paradise and those in the world other than the similarity of names." (Razi, see also Bakara 2/25; QUR’AN WAY, 5/519, 520)

(22) "'This (blessings) is undoubtedly a reward for you, and your work has found its compensation.' (it is said)." Your work in the world did not go to waste; its value was appreciated and met with a greater reward. This address is the story of the celebration and congratulation address when the people of paradise enter paradise and see the blessings prepared for them. That is, it will be said so at that time. (ELMALILI, 8/470)

76/23-31 REMEMBER THE NAME OF YOUR LORD MORNING AND EVENING

Translation

23- Indeed, it is We who have sent down to you the Qur'an progressively.

24- So be patient for the decision of your Lord and do not obey from among them any sinner or ungrateful disbeliever.

25- And mention the name of your Lord [in prayer] morning and evening

26- And during the night prostrate to Him and exalt Him a long [part of the] night.

27- Indeed, these [disbelievers] love the immediate and leave behind them a heavy Day.

28- We have created them and strengthened their forms, and when We will, We can replace their like with others in [complete] alteration.

29- Indeed, this is a reminder, so he who wills may take to his Lord a way.

30- And you do not will except that Allah wills. Indeed, Allah is ever Knowing and Wise.

31- He admits whom He wills into His mercy; but the wrongdoers—He has prepared for them a painful punishment.

Commentary

(23, 24) ‘Indeed, it is We who have sent down the Qur'an to you, We.’ ‘So be patient for the decision of your Lord and do not obey from among them any sinner or any ungrateful disbeliever.’ ‘Mention the name of your Lord morning and evening.’ ‘And during the night prostrate to Him, exalt Him a long [part of the] night.’

The first instruction given by the Holy Qur'an in these verses is to patiently wait for the judgment our Lord will give and the result He will bring about after keeping Allah's commands and fulfilling our duties of servitude. Because hurrying provides no benefit. (O. CELIK, 5/316)

What is meant by "the decision of your Lord" in the 24th verse is the duty of prophethood and the commands and prohibitions contained in the Qur'an. Almighty Allah, in the person of the Prophet, commands the believers to cling to the provisions of the Qur'an with patience and not to show discouragement. The verse states that the commands and prohibitions of Allah must be observed throughout life. (I. KARAGOZ,8/355)

The second instruction is not to obey or bow down to any sinner or ungrateful disbeliever. Because they occasionally have demands that are contrary to the will of Allah. Indeed, the pagans asked our Prophet (pbuh) to give up his cause of dawah, which shook their established order; they promised him material and spiritual rewards such as wealth, property, position, and status (women, M. SELMAN) if he did so. Our Master (pbuh), however, rejected all of them and said that even if they put the sun in his right hand and the moon in his left, he would definitely not leave his cause. (O. CELIK, 5/316)

‘Be patient until your Lord gives His judgment.’ Be patient with persecutions and pressures until the moment He has determined arrives. Be patient with the victory of the side of deviance and the going to extremes of the evil forces. Most of all, be patient by clinging tightly to the truth sent down to you in this Qur'an. Be patient and never pay heed to those men's suggestions for peace and meeting at a common point that would be to the detriment of this belief system. (S. KUTUB, 10/310)

(25, 26) The third instruction of the Qur'an is to continue in the worship, remembrance (dhikr), and glorification (tasbih) of Allah day and night. Here (in verses 25 and 26), it is stated that there is an indication of the five daily prayers and the tahajjud prayer. Namely: What is meant by "remembrance of the name of your Lord" is to perform prayer. "Bukra" means the morning and the time from morning until noon, and with this, the "morning prayer" is indicated; "asil" is the time from noon until evening. With this, the "noon and afternoon prayers" are indicated. What is meant by "prostrating during a part of the night" are the evening and night prayers. The glorification requested to be done during a long part of the night is the "tahajjud prayer." Other glorifications, remembrance, and seeking forgiveness (istighfar) are also included in this. (O. CELIK, 5/317)

(...) We can collect the reasons behind the resistance movement against the Islamic call into these three categories: (a) The social positions of the leading pagans, the dominant social values of that day, political authority, wealth, and interests; (b) Habits, customs, and the traditional lifestyle; (c) The urge of instincts and passions that want to break free from value judgments and moral ties. All these were factors that stood against the first call movement. It is seen that the same factors stand against the call movement at all times and in all places. These factors are the constant factors of the war between Islam and disbelief. (S. KUTUB, 10/308)

Indeed, the pagans were making promises to our Prophet containing political position, containing wealth, and containing the satisfaction of lust. They were suggesting he be the leader of their tribes and come into the wealth they would give. They were promising to make him the richest man in Mecca. They were even saying they would present beautiful girls to him. Indeed, Utba b. Rabia, one of the leaders of the pagans, said to our Prophet one day: "Give up this cause, and I will give you my daughter. My daughter is one of the most beautiful girls of the Quraysh tribe." All these have been attractive offers made by the partisans of deviance everywhere and in every generation since long ago to buy off men of cause. (S. KUTUB, 10/310)

(27) ‘Indeed, the disbelievers love the immediate (world) and leave behind them a heavy Day (the hereafter).’ Disbelievers prefer the world over the hereafter. They do not care about the Day of Resurrection. Since the troubles of that day will be heavy for the disbelievers, the expression "yavman thaqila: a heavy day" has been used. Since disbelievers prefer the world and therefore do not work for the resurrection, it does not befit a Muslim to act like them. (S. HAWWA, 15/499)

None of the words of these men are followed, and they are not followed on the path they have taken. There can be no common targets and shared goals with believers. Their wealth, positions, and comforts in this temporary world are not to be envied. Because the days of this world are numbered, its blessings and comforts are insufficient; as for their owners, they too are small and simple wretches. (S. KUTUB, 10/312)

(28) ‘We have created the disbelievers; We have made their creation very sound.’ We also reinforced their joints. That is, We strengthened the connection of their joints with nerves. So that in this way they can stand up and sit down, take and give, and move. The right of the Being who creates and gives blessings is not to be ungrateful, but to be thanked. (I. H. BURSEVI, 22/595)

‘When We will, We bring their likes in their place.’ When We want to destroy them, We destroy them, and We replace them with those who are similar in creation but who obey. (From Nasafi; S. HAWWA, 15/500)

(29) ‘Indeed, this (Qur'an) is a reminder. So whoever wills, let him take a way (leading) to his Lord.’ Nasafi says: "He takes a way leading to his Lord by approaching Allah with obedience and following the sunnah of His prophet." Ibn Kathir says: "Whoever wills finds the right path with the Qur'an." (S. HAWWA, 15/501)

(30, 31) ‘And you do not will (anything) unless Allah wills. Indeed, Allah is ever Knowing, Wise.’ ‘(He) admits whom He wills into His mercy. As for the wrongdoers, He has prepared for them a painful punishment.’ The universal will belongs to Allah. What is given to the servant is only a partial will dependent on this universal will. The servant, with this partial will given to him, has the possibility of willing something, preferring it, and making a decision. For example, with this, he can choose the religion he wants, truth or falsehood. With this, he can adopt a way of living that is halal or haram. Again, with this will, he can prefer a path of good or ugly morality. However, while turning his preferences into action, he can realize only as much as Allah permits him. If Allah had given man an unlimited will and authority in this matter, the order of the world would be overturned. In short, Janab-i Haqq has established such a balance in the world and has held man responsible within this framework. What falls to man is to win the test by performing the duty of servitude that falls to him within this limited framework, to stay away from all kinds of shirk, disbelief, rebellion, oppression, and injustice, and to try to be among those who enter divine mercy by performing deeds suitable for the pleasure of Allah. (O. CELIK, 5/318)

Allah Almighty has emphasized that finding the right path and going astray are by His own willing. However, His bringing one to the right path is from His grace, and His (leaving one in) deviance is from His justice. The fact that Allah's will encompasses everything is not an obstacle to man's making a choice. Man has the power to make a choice, and Allah's will is encompassing of everything. His will being so comprehensive is a sign of greatness and superiority. Otherwise, the rebellion of the disbeliever would happen despite Allah's not wanting it, and gaining His pleasure would be realized without His help. (S. HAWWA, 15/502)