AlQuran Surah Al-Insan merupakan surah ke-76 yang terdiri dari 31 ayat. Lengkap dengan terjemahan dan tafsir Bahasa Indonesia. Surah Sesungguhnya Kamilah yang menurunkan Al-Qur'an kepadamu (Muhammad) secara berangsur-angsur. BacaTafsir Surat Ar-Rum ayat 43. Cari apa pun di Al-Qur'an dan pahami kandungannya dengan teknologi pencarian AI dan sumber terpercaya di Learn Quran Tafsir. Dan jika dihayati lagi permulaan al-Faatihah, yaitu "Alhamdulillah", segala apa jua pun pujian hanya teruntuk bagi Allah SWT, dan Dia yang Pengasih. Dia yang Penyayang dan hanya Dia TafsirJuz 29 Surat Al-Insan Ayat 10-31Masjid Al-Azhar SummareconUstadz Firanda Andirja Official Media Channel - facebook.com/firandaandir TafsirQurtubi al quran online bahasa indonesia tafsirq com, terjemahan lengkap kitab tafsir al qurthubi bahasaimam al qurtubi tafsir, accessibleplaces maharashtra gov in, tafseer e qurtubi urdu pdf full volume free download, quran collection tafseer al qurtubi arabic, tafsir al qurtubi darussalam com, mengenal tafsir al qurtubi pustaka pribadi, gudang kita tafsir al qurtubi al jami SuratAl-Insan Ayat 24. Tafsir Quraish Shihab Diskusi (Maka bersabarlah kamu untuk melaksanakan ketetapan Rabbmu) yang dibebankan kepadamu yaitu, menyampaikan risalah-Nya (dan janganlah kamu ikuti, di antara mereka) yakni orang-orang kafir (orang yang berdosa dan orang yang kafir) yang dimaksud adalah Atabah bin Rabi'ah dan Walid bin Dalamdokumen KONSEP PENDIDIKAN AKHLAQ PADA AL-QUR'AN SURAT LUQMAN AYAT 12-19 MENURUT TAFSIR JALALAIN DAN AL- MARAGHISERTA RELEVANSINYA TERHADAP PENDIDIKAN KARAKTER SANTRI (Studi Multi Situs Pada Pondok Pesantren TPI Al-Hidayah, Limpung, Batang dan Pondok Pesantren Jam (Halaman 66-82) Tafsiral-Tahrir wa'l Tanwir by Ibn Ashur (d. 1973 CE). 3. Tafsir al-Manar by Muhammad Rashid Rida (d. 1935 CE). 4. Fi Zilal al-Qur'an by Syed Qutb (d. 1966 CE by execution). 5. Tadabbur-e-Quran by Amin Ahsan Islahi , who continued exploring this style after his teacher Hamiduddin Farahi (d. 1930 CE). 6. Our current book: The Maqasidic Tafsir Seiringberjalannya waktu, maka surat izin operasional dikeluarkan oleh Dinas Pendidikan Kota Padangsidimpuan pada tanggal 22 Desember 2015 dengan nomor surat 421.3/4085.D/2015.68 68 Asma Rowiyah Siregar, Kepala SD IT Darul Hasan Padangsidimpuan, Wawancara, di Sekolah Tanggal 29 September 2021. KBSJ. Al-Insan 1 ~ Quran Terjemah Perkata dan Tafsir Bahasa Indonesia هَلْ اَتٰى عَلَى الْاِنْسَانِ حِيْنٌ مِّنَ الدَّهْرِ لَمْ يَكُنْ شَيْـًٔا مَّذْكُوْرًا الانسان ١ halهَلْHasapakah/bukankahatāأَتَىٰthere cometelah datangʿalāعَلَىuponatasl-insāniٱلْإِنسَٰنِmanmanusiaḥīnunحِينٌa periodwaktuminaمِّنَofdaril-dahriٱلدَّهْرِtimemasalamلَمْnottidaklahyakunيَكُنhe wasdiashayanشَيْـًٔاa thingsesuatumadhkūranمَّذْكُورًاmentioned?yang disebut Transliterasi Latin Hal atā 'alal-insāni ḥīnum minad-dahri lam yakun syai`am mażkụrā QS. 761 Arti / Terjemahan Bukankah telah datang atas manusia satu waktu dari masa, sedang dia ketika itu belum merupakan sesuatu yang dapat disebut? QS. Al-Insan ayat 1 Tafsir Ringkas KemenagKementrian Agama RI Surah ini diawali dengan peringatan kepada manusia tentang kehadirannya di pentas bumi sekaligus menjelaskan tentang tujuan penciptaannya. Bukankah, yaitu sungguh, pernah datang kepada manusia waktu dari masa yaitu sebelum ia diciptakan, yang ketika itu belum merupakan sesuatu yang dapat disebut? Ketika itu manusia dalam ketiadaan, jangankan wujudnya, namanya pun belum Proses awal penciptaan manusia ditegaskan pada ayat ini. Sungguh, Kami telah menciptakan manusia dari setetes mani yang bercampur yaitu dari sperma laki-laki dan indung telur perempuan yang tujuan utamanya Kami hendak mengujinya dengan berbagai perintah dan larangan, karena itu Kami jadikan dia mendengar dengan telinganya dan melihat dengan Lengkap KemenagKementrian Agama RI Ayat pertama ini menegaskan tentang proses kejadian manusia dari tidak ada menjadi ada, pada saat manusia belum berwujud sama sekali. Disebutkan bahwa manusia berasal dari tanah yang tidak dikenal dan tidak disebut-sebut sebelumnya. Apa dan bagaimana jenis tanah itu tidak dikenal sama sekali. Kemudian Allah meniupkan roh kepadanya, sehingga jadilah dia makhluk yang di atas dapat diinterpretasikan sebagai salah satu bagian yang menceritakan evolusi manusia. Uraian sepenuhnya mengenai hal ini dapat dilihat di bawah ini. Pada abad-19, Charles Darwin mengemukakan teori bahwa jenis manusia ada di muka bumi melalui suatu proses panjang evolusi. Mereka tidak langsung ada sebagaimana dinyatakan pada banyak kitab suci. Dia menyatakan bahwa waktu yang diperlukan untuk proses evolusi, yang berujung pada terbentuknya manusia, kemungkinan besar memerlukan waktu jutaan tahun. Hal kedua yang dikemukakan oleh teori Darwin adalah bahwa manusia berkembang dari binatang. Pada permulaan adanya kehidupan, demikian dinyatakan oleh teori ini, bentuk kehidupan yang ada adalah binatang-binatang tingkat rendah. Dengan berjalannya waktu, muncul binatang-binatang tingkat tinggi dan berukuran lebih besar. Dengan tidak sengaja, dari salah satu binatang berkembang menjadi manusia. Hal demikian ini dibuktikannya dengan adanya sederet bukti dari tengkorak hewan yang secara runut mengarah ke tengkorak manusia saat ini. Bukti lain juga dikemukakan dari perkembangan bentuk embrio. Dalam perkembangannya, embrio manusia berubah-ubah bentuk. Dimulai dari mirip bentuk embrio ikan, kelinci, dan jenis binatang lainnya, dan berakhir berbentuk manusia. Dari temuan terakhir ini, kemudian disimpulkan bahwa evolusi panjang manusia berasal dari bintang tingkat kedua dari teori Darwin adalah bahwa manusia dan kera datang dari satu moyang yang sudah punah saat ini. Moyang yang punah ini disebutnya sebagai "missing link", rantai yang hilang. Haekel, seorang peneliti setelah masa Darwin, berpendapat bahwa binatang yang menjadi "missing link" adalah yang disebut Lypotilu. Apabila binatang ini atau sisa-sisa dari binatang ini dapat ditemukan, maka teka-teki mengenai evolusi manusia dapat dijelaskan dengan lebih baik. Para pemikir yang mempercayai teori ini menganggap bahwa gorila dan simpanse ada pada jalur evolusi manusia. Peneliti lain yang bernama Huxley mempunyai pemikiran yang sedikit berbeda. Ia menyimpulkan bahwa garis manusia dapat saja terjadi jauh sebelum munculnya jenis-jenis kera. Jadi, manusia dan kera tidak pernah yang lebih kemudian yang dilakukan oleh Prof. Jones dan Prof. Osborne, cenderung untuk menyimpulkan bahwa walaupun manusia ada melalui proses evolusi, namun prosesnya sudah terpisah dari binatang lainnya di masa yang lebih jauh. Dan dari saat itu, manusia berevolusi pada garisnya sendiri, tanpa bercampur dengan evolusi binatang lainnya. Dengan kata lain, manusia bukanlah cabang dari binatang lain, katakanlah kera, sebagaimana dipercaya oleh ahli arkeologi dan antropologi menemukan bahwa peradaban manusia terjadi melalui jalur yang terbagi secara jelas. Pada zaman batu, manusia pertama kali melangkah masuk ke daerah budaya dan kemasyarakatan. Sejak masa itu, manusia melakukan evolusi dalam mempertahankan hidup sebagai "binatang yang lemah". Karena tidak memiliki kekuatan, cakar, dan taring yang kuat sebagaimana binatang lain, manusia menggunakan batu sebagai alat mempertahankan diri dan kegunaan lainnya. Kemudian datang zaman perunggu, dimana manusia mulai menggunakan bahan metal untuk membuat peralatan. Zaman ini diikuti oleh zaman besi. Dari berbagai situs yang ditemukan para arkeologi disimpulkan bahwa berbagai zaman dari kehidupan manusia dilakukan dengan perubahan budaya dari satu masa ke masa dalam Al-Qur'an, ada satu ayat yang berkaitan erat dengan penciptaan manusia yang bertahap, yaituMengapa kamu tidak takut akan kebesaran Allah? Dan sungguh, Dia telah menciptakan kamu dalam beberapa tingkatan kejadian. Tidakkah kamu memperhatikan bagaimana Allah telah menciptakan tujuh langit berlapis-lapis? Dan di sana Dia menciptakan bulan yang bercahaya dan menjadikan matahari sebagai pelita yang cemerlang? Dan Allah menumbuhkan kamu dari tanah, tumbuh berangsur-angsur, kemudian Dia akan mengembalikan kamu ke dalamnya tanah dan mengeluarkan kamu pada hari Kiamat dengan pasti. Dan Allah menjadikan bumi untukmu sebagai hamparan, agar kamu dapat pergi kian kemari di jalan-jalan yang luas. Nuh/71 13-20Ayat di atas mencela manusia yang masih meragukan bahwa penciptaan tidak dilakukan berdasarkan perencanaan yang baik. Diperlihatkan bagaimana semuanya dilakukan melalui fase-fase atau masa-masa, yang teratur dan didasarkan pada perencanaan yang bijak. Penciptaan dilakukan bukan tanpa tujuan, dan mengarah pada hukum evolusi yang dikembangkan para peneliti di Eropa telah dijelaskan secara sangat rinci oleh Al-Qur'an pada 1400 tahun sebelumnya. Dijelaskan oleh Al-Qur'an bahwa manusia tidak diciptakan secara mendadak dan dalam bentuk dan rupa sebagaimana kita saat ini. Allah tidak membuat model dari tanah liat dan "meniupkan" kehidupan ke dalamnya untuk menjadi manusia pertama di muka bumi. Manusia mencapai tahap seperti saat ini setelah melalui proses beberapa masa kedua yang diungkapkan Al-Qur'an dalam kaitan penciptaan manusia adalah dari kondisi ketiadaan. Suatu subjek yang bertolak belakang dengan penjelasan tidakkah manusia itu memikirkan bahwa sesungguhnya Kami telah menciptakannya dahulu, padahal sebelumnya dia belum berwujud sama sekali? Maryam/19 67Ayat di atas menunjuk pada ciptaan pertama dari jenis manusia. Sangat berbeda dengan apa yang terjadi sekarang. Reproduksi manusia pada saat ini terjadi dengan bibit yang diproduksi dari organ laki-laki dan perempuan. Harus diperhatikan secara cermat bahwa dalam ayat tersebut, ada pernyataan bahwa sesuatu ada dari bukan sesuatu. Ayat tersebut menyatakan bahwa sebelum tahapan dimana material dan benda lain menjadi benda hidup, ada satu tahapan lain dimana tidak ada eksistensi apa pun. Kita dapat menyatakan bahwa kursi dibuat dari kayu; atau rantai dibuat dari besi. Di sini kita memiliki material yang dapat digunakan sebagai bahan untuk membuat barang tertentu. Mereka yang tidak mempercayai agama seringkali menyatakan ayat di atas sebagai dongeng saja. Akan tetapi, ayat di atas tidak menyatakan hal yang demikian. Arti ayat di atas jelas memberitahukan bahwa sebelum adanya penciptaan, tidak ada apa-apa di alam semesta. Setelah ada penciptaan alam semesta, menyusul kemudian penciptaan-penciptaan lainnya, termasuk penciptaan kedua perkembangan manusia tampaknya terjadi pada saat manusia ada secara fisik, namun otak belum berkembang baik. Dengan demikian, posisinya masih sama atau lebih rendah dari binatang. Bukankah telah datang atas manusia satu waktu dari masa, sedang ia ketika itu belum merupakan sesuatu yang dapat disebut al-Insan/76 1.Tahap ketiga evolusi manusia dicapai saat reproduksi antara manusia laki-laki dan perempuan mulai terjadi. Di dalam Al-Qur'an, Dinyatakan suatu masa dari evolusi manusia. Ketika itu manusia mempunyai karakter binatang tingkat tinggi. Karakter ini adalah adanya perbedaan didasarkan pada seks, terbagi menjadi jantan dan betina. Pada masa ini, perkembangbiakan sudah melalui sperma yang dihasilkan manusia laki-laki. Keadaan demikian ini menjadikan manusia sudah memiliki ciri yang sama dengan binatang tingkat tinggi. Dua penggalan ayat di bawah ini menunjukkan hal tersebutDialah yang menciptakan kamu dari jiwa yang satu Adam dan daripadanya Dia menciptakan pasangannya, agar dia merasa senang kepadanya. Maka setelah dicampurinya, istrinya mengandung kandungan yang ringan, dan teruslah dia merasa ringan beberapa waktu. Kemudian ketika dia merasa berat, keduanya suami istri bermohon kepada Allah, Tuhan mereka seraya berkata, "Jika Engkau memberi kami anak yang saleh, tentulah kami akan selalu bersyukur." al-A'raf/7 189Dan firman AllahWahai manusia! Bertakwalah kepada Tuhanmu yang telah menciptakan kamu dari diri yang satu Adam, dan Allah menciptakan pasangannya Hawa dari diri-nya; dan dari keduanya Allah memperkembangbiakkan laki-laki dan perempuan yang banyak¦. an-Nisa'/4 1Lebih lanjut Al-Qur'an memperlihatkan perkembangan manusia ke tingkat yang lebih lanjut, yaitu menggunakan nalarnya, demikianSungguh, Kami telah menciptakan manusia dari setetes mani yang bercampur yang Kami hendak mengujinya dengan perintah dan larangan, karena itu Kami jadikan dia mendengar dan melihat. al-Insan/76 2Mulai dari masa ini, karena peran pentingnya di alam semesta, manusia mulai mempelajari alam. Untuk dapat mengelola dengan baik, manusia memerlukan penguasaan pengetahuan secara luas. Tahap keempat ini dicapai saat otak manusia telah mencapai kesempurnaannya. Diciri dari perkembangan kecerdasan dan kepedulian terhadap lingkungan yang sangat cepat. Dengan kemampuannya dalam mendengarkan dan melihat, sebagaimana juga dapat dilakukan oleh binatang, manusia kemudian mulai melatih kecerdasannya sampai pada tingkat dapat melakukan penemuan-penemuan yang berguna untuk kehidupannya. Di sini manusia telah menempatkan dirinya jauh di atas binatang. Ia menjadi jenis binatang yang dapat bertahan hidup melalui kemampuan berpikir dan evolusi manusia ini tidak dengan eksplisit disampaikan dalam Al-Qur'an . Mengapa? Karena kitab ini tidak dimaksudkan sebagai buku ilmiah. Al-Qur'an diciptakan untuk mengungkapkan kebenaran, dan meninggalkan beberapa gap atau rumpang yang akan diisi oleh kemajuan pengetahuan al-JalalainJalaluddin al-Mahalli dan Jalaluddin as-Suyuthi Bukankah artinya, sesungguhnya telah datang atas manusia Nabi Adam satu waktu dari masa empat puluh tahun sedangkan dia belum merupakan ketika itu sesuatu yang dapat disebut maksudnya, Nabi Adam selama empat puluh tahun masih tetap berbentuk tanah dan bukan berarti apa-apa. Atau bila yang dimaksud dengan manusia adalah jenis manusia selain dia, maka yang dimaksud dengan lafal Al-Hiin atau masa ialah masa mengandung, jadi bukan empat puluh tahun. Tafsir Ibnu KatsirIsmail bin Umar Al-Quraisyi bin Katsir Allah Swt. menceritakan keadaan manusia, bahwa Dia telah menciptakannya dan mengadakannya ke alam Wujud ini, padahal sebelumnya dia bukanlah merupakan sesuatu yang disebut-sebut karena terlalu hina dan sangat iemah. Untuk itu Allah Swt. berfirmanBukankah telah datang atas manusia satu waktu dari masa, sedangkan dia ketika itu belum merupakan sesuatu yang dapat disebut? Al-Insan 1Kemudian dijelaskan oleh firman selanjutnyaSesungguhnya Kami telah menciptakan manusia dari setetes mani yang bercampur. Al-Insan 2Yakni yang bercampur baur. Al-masyju dan al-masyij artinya sesuatu yang sebagian darinya bercampur baur dengan sebagian yang lain. Ibnu Abbas telah mengatakan sehubungan dengan makna firman-Nya dari setetes mani yang bercampur. Al-Insan 2 Yaitu air mani laki-laki dan air mani perempuan apabila bertemu dan bercampur, kemudian tahap demi tahap berubah dari suatu keadaan kepada keadaan yang lain dan dari suatu bentuk ke bentuk yang lain. Hal yang sama telah dikatakan oleh Ikrimah, Mujahid, Al-Hasan, dan Ar-Rabi' ibnu Anas, bahwa al-amsyaj artinya bercampurnya air mani laki-laki dan air mani perempuan. Firman Allah Swtyang Kami hendak mengujinya. Al-Insan 2Maksudnya, Kami hendak mencobanya. Semakna dengan apa yang disebutkan dalam ayat lain melalui firman-Nyasupaya Dia menguji kamu, siapa di antara kamu yang lebih baik amalnya. Al-Mulk 2Adapun firman Allah Swt.karena itu Kami jadikan dia mendengar dan melihat. Al-Insan 2Yakni Kami menjadikan untuknya pendengaran dan penglihatan sebagai sarana baginya untuk melakukan ketaatan atau Quraish ShihabMuhammad Quraish Shihab [[76 ~ AL-INSAN MANUSIA Pendahuluan Madaniyyah, 31 ayat ~ Dalam surat ini dibicarakan perihal penciptaan dan cobaan kepada umat manusia yang berpotensi untuk bersyukur kepada Allah atau mengingkari-Nya. Balasan yang akan diberikan kepada orang-orang kafir, dalam surat ini, dibicarakan secara global. Sementara mengenai kenikmatan-kenikmatan yang Allah karuniakan kepada orang-orang Mukmin dipaparkan secara lebih rinci. Surat ini kemudian mengkhususkan pembicaraan kepada Rasulullah saw. yang dikaruniai al-Qur'ân. Rasul diperintahkan agar bersabar dan selalu melakukan ketaatan. Surat ini juga memuat peringatan bagi mereka yang mencintai kehidupan dunia dengan tidak mempedulikan akhirat. Dibicarakan pula mengenai ayat-ayat yang dapat dijadikan sebagai nasihat dan peringatan dengan kehendak Allah. Sesungguhnya rahmat dan azab Allah akan diberikan sesuai dengan kehendak dan kemahakuasaan-Nya.]] Sungguh, manusia telah melewati suatu masa sebelum ditiupkan ruh ke dalam dirinya. Ketika itu, manusia adalah sesuatu yang tak bernama dan belum diketahui akan diperlakukan apa. Which was revealed in MakkahThe Recitation of Surat As-Sajdah and Al-Insan in the Morning Prayer on FridayIt has been mentioned previously that it is recorded in Sahih Muslim from Ibn `Abbas that the Messenger of Allah used to recite in the Morning prayer on Fridayالم تَنزِيلَAlif Lam Mim. The revelation...32 and;هَلْ أَتَى عَلَى الإِنسَـنِHas there not been over man... 76بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِIn the Name of Allah, the Most Gracious, the Most created Man after He did not existAllah informs that He brought man into existence after he was not even a thing worth mentioning, due to his lowliness and weakness. Allah says,هَلْ أَتَى عَلَى الإِنسَـنِ حِينٌ مِّنَ الدَّهْرِ لَمْ يَكُن شَيْئاً مَّذْكُوراً Has there not been over man a period of time, when he was not a thing worth mentioning Then Allah explains this by saying,إِنَّا خَلَقْنَا الإِنسَـنَ مِن نُّطْفَةٍ أَمْشَاجٍVerily, We have created man from Nutfah Amshaj, meaning, mixed. The words Mashaj and Mashij mean something that is mixed together. Ibn `Abbas said concerning Allah's statement,مِن نُّطْفَةٍ أَمْشَاجٍfrom Nutfah Amshaj, "This means the fluid of the man and the fluid of the woman when they meet and mix." Then man changes after this from stage to stage, condition to condition and color to color. `Ikrimah, Mujahid, Al-Hasan and Ar-Rabi` bin Anas all made statements similar to this. They said, "Amshaj is the mixing of the man's fluid with the woman's fluid." Concerning Allah's statement,نَّبْتَلِيهِin order to try him, means, `We test him.' It is similar to Allah's statement,لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلاًThat He may test you which of you is best in deed. 672 Then Allah says,فَجَعَلْنَـهُ سَمِيعاً بَصِيراًso, We made him hearer and seer. meaning, `We gave him the faculties of hearing and sight so that he would be able to use them for obedience and disobedience.'Allah guided Him to the Path, so Man is either Grateful or UngratefulAllah says,إِنَّا هَدَيْنَـهُ السَّبِيلَVerily, We guided to him the way, meaning, `We explained it to him, made it clear to him and showed it to him.' This is as Allah says,وَأَمَّا ثَمُودُ فَهَدَيْنَـهُمْ فَاسْتَحَبُّواْ الْعَمَى عَلَى الْهُدَىAnd as for Thamud, We guided them but they preferred blindness to guidance. 4117 Allah also said,وَهَدَيْنَـهُ النَّجْدَينِ And We guided him to the two ways. 9010 meaning, `We explained to him the path of good and the path of evil.' This is the statement of `Ikrimah, `Atiyah, Ibn Zayd and Mujahid from what is well-known from him and the majority. Allah then says,إِمَّا شَاكِراً وَإِمَّا كَفُوراًWhether he be grateful or ungrateful. This is his decree. Thus, with this he is either wretched or happy. This is like what has been recorded by Muslim in a Hadith from Abu Malik Al-Ash`ari. He said that the Messenger of Allah said,كُلُّ النَّاسِ يَغْدُو فَبَائِعٌ نَفْسَهُ، فَمُوبِقُهَا أَوْ مُعْتِقُهَا»All of mankind wakes up in the morning the merchant of his own soul. So he either imprisons it or sets it free. The Tafsir of Surat Al-Insan[1] Chapter - 76 Which was revealed in Makkah The Recitation of Surat As-Sajdah and Al-Insan in the Morning Prayer on Friday It has been mentioned previously that it is recorded in Sahih Muslim from Ibn `Abbas that the Messenger of Allah used to recite in the Morning prayer on Friday [الم تَنزِيلَ] Alif Lam Mim. The revelation...32 and; [هَلْ أَتَى عَلَى الإِنسَـنِ] Has there not been over man... 76[2] [بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ] In the Name of Allah, the Most Gracious, the Most Merciful. [هَلْ أَتَى عَلَى الإِنسَـنِ حِينٌ مّنَ الدَّهْرِ لَمْ يَكُن شَيْئاً مَّذْكُوراً- إِنَّا خَلَقْنَا الإِنسَـنَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَـهُ سَمِيعاً بَصِيراً- إِنَّا هَدَيْنَـهُ السَّبِيلَ إِمَّا شَاكِراً وَإِمَّا كَفُوراً-] 1. Has there not been over man a period of time, when he was not a thing worth mentioning 2. Verily, We have created man from Nutfah Amshaj, in order to try him, so, We made him hearer and seer. 3. Verily, We guided him to the way, whether he be grateful or ungrateful. Allah created Man after He did not exist Allah informs that He brought man into existence after he was not even a thing worth mentioning, due to his lowliness and weakness. Allah says, [هَلْ أَتَى عَلَى الإِنسَـنِ حِينٌ مِّنَ الدَّهْرِ لَمْ يَكُن شَيْئاً مَّذْكُوراً ] Has there not been over man a period of time, when he was not a thing worth mentioning Then Allah explains this by saying, [إِنَّا خَلَقْنَا الإِنسَـنَ مِن نُّطْفَةٍ أَمْشَاجٍ] Verily, We have created man from Nutfah Amshaj, meaning, mixed. The words Mashaj and Mashij mean something that is mixed together. Ibn `Abbas said concerning Allah's statement, [مِن نُّطْفَةٍ أَمْشَاجٍ] from Nutfah Amshaj, "This means the fluid of the man and the fluid of the woman when they meet and mix.''[3] Then man changes after this from stage to stage, condition to condition and color to color. `Ikrimah, Mujahid, Al-Hasan and Ar-Rabi` bin Anas all made statements similar to this. They said, "Amshaj is the mixing of the man's fluid with the woman's fluid.''[4] Concerning Allah's statement, [نَّبْتَلِيهِ] in order to try him, means, `We test him.' It is similar to Allah's statement, [لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلاً] That He may test you which of you is best in deed. 672 Then Allah says, [فَجَعَلْنَـهُ سَمِيعاً بَصِيراً] so, We made him hearer and seer. meaning, `We gave him the faculties of hearing and sight so that he would be able to use them for obedience and disobedience.' Allah guided Him to the Path, so Man is either Grateful or Ungrateful Allah says, [إِنَّا هَدَيْنَـهُ السَّبِيلَ] Verily, We guided to him the way, meaning, `We explained it to him, made it clear to him and showed it to him.' This is as Allah says, [وَأَمَّا ثَمُودُ فَهَدَيْنَـهُمْ فَاسْتَحَبُّواْ الْعَمَى عَلَى الْهُدَى] And as for Thamud, We guided them but they preferred blindness to guidance. 4117 Allah also said, [وَهَدَيْنَـهُ النَّجْدَينِ ] And We guided him to the two ways. 9010 meaning, `We explained to him the path of good and the path of evil.' This is the statement of `Ikrimah, `Atiyah, Ibn Zayd and Mujahid from what is well-known from him and the majority. Allah then says, [إِمَّا شَاكِراً وَإِمَّا كَفُوراً] Whether he be grateful or ungrateful. This is his decree. Thus, with this he is either wretched or happy. This is like what has been recorded by Muslim in a Hadith from Abu Malik Al-Ash`ari. He said that the Messenger of Allah said, كُلُّ النَّاسِ يَغْدُو فَبَائِعٌ نَفْسَهُ، فَمُوبِقُهَا أَوْ مُعْتِقُهَا» All of mankind wakes up in the morning the merchant of his own soul. So he either imprisons it or sets it free. [5] [إِنَّآ أَعْتَدْنَا لِلْكَـفِرِينَ سَلَـسِلَ وَأَغْلَـلاً وَسَعِيراً - إِنَّ الاٌّبْرَارَ يَشْرَبُونَ مِن كَأْسٍ كَانَ مِزَاجُهَا كَـفُوراً - عَيْناً يَشْرَبُ بِهَا عِبَادُ اللَّهِ يُفَجِّرُونَهَا تَفْجِيراً - يُوفُونَ بِالنَّذْرِ وَيَخَـفُونَ يَوْماً كَانَ شَرُّهُ مُسْتَطِيراً - وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ مِسْكِيناً وَيَتِيماً وَأَسِيراً - إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ لاَ نُرِيدُ مِنكُمْ جَزَآءً وَلاَ شُكُوراً - إِنَّا نَخَافُ مِن رَّبِّنَا يَوْماً عَبُوساً قَمْطَرِيراً - فَوَقَـهُمُ اللَّهُ شَرَّ ذَلِكَ الْيَومِ وَلَقَّـهُمْ نَضْرَةً وَسُرُوراً - وَجَزَاهُمْ بِمَا صَبَرُواْ جَنَّةً وَحَرِيراً ] 4. Verily, We have prepared for the disbelievers iron chains, iron collars, and Sa`ir. 5. Verily, the Abrar righteous believers shall drink of a cup mixed with Kafur. 6. A spring wherefrom the servants of Allah will drink, causing it to gush forth abundantly. 7. They fulfill their vows, and they fear a Day whose evil will be wide-spreading. 8. And they give food, inspite of their love for it, to the poor, the orphan and the captive, 9. Saying "We feed you seeking Allah's Face only. We wish for no reward, nor thanks from you.'' 10. "Verily, We fear from our Lord a Day that is `Abus and Qamtarir.'' 11. So, Allah saved them from the evil of that Day, and gave them Nadrah a light of beauty and joy. 12. And their recompense shall be Paradise, and silken garments, because they were patient. The Recompense of the Disbelievers and the Righteous Allah informs of what he has waiting for those who disbelieve in Him from His creatures of chains, iron collars and Sa`ir. Sa`ir is the flame and fire of the Hell. This is as Allah says, [إِذِ الاٌّغْلَـلُ فِى أَعْنَـقِهِمْ والسَّلَـسِلُ يُسْحَبُونَ - فِى الْحَمِيمِ ثُمَّ فِى النَّارِ يُسْجَرُونَ ] When iron collars will be rounded over their necks, and the chains, they shall be dragged along, in the boiling water, then they will be burned in the Fire. 4071,72 After mentioning the blazing Fire He has prepared for these wretched people, Allah goes on to say, [إِنَّ الاٌّبْرَارَ يَشْرَبُونَ مِن كَأْسٍ كَانَ مِزَاجُهَا كَـفُوراً ] Verily, the Abrar righteous believers shall drink of a cup mixed with Kafur. The properties of the Kafur camphor are well known; cooling, having a nice fragrance and in addition to this its taste will be delicious in Paradise. Al-Hasan said, "The coolness of the camphor will be in the pleasantness of ginger.'' Thus Allah said, [عَيْناً يَشْرَبُ بِهَا عِبَادُ اللَّهِ يُفَجِّرُونَهَا تَفْجِيراً ] A spring wherefrom the servants of Allah will drink, causing it to gush forth abundantly. meaning, this drink that will be mixed for these righteous people will be taken from Kafur, which is a spring that Allah's close servants will drink directly from, without it being mixed with anything, and they will drink to their fill from it. The word Yashrabu to drink includes the meaning of Yarwa to quench one's thirst. Allah then says, [يُفَجِّرُونَهَا تَفْجِيراً] causing it to gush forth abundantly Tafjir. meaning, they will have control of it however and wherever they wish. They will have access to it from their castles, their homes, their sitting rooms and their residences. At-Tafjir means to cause to gush forth or flow out. This is as Allah says, [وَقَالُواْ لَن نُّؤْمِنَ لَكَ حَتَّى تَفْجُرَ لَنَا مِنَ الاٌّرْضِ يَنْبُوعًا ] And they say "We shall not believe in you until you cause a spring to gush forth from the earth for us. 1790 And Allah says, [وَفَجَّرْنَا خِلَـلَهُمَا نَهَراً] We caused a river to gush forth in the midst of them. 1833 Mujahid said, [يُفَجِّرُونَهَا تَفْجِيراً] causing it to gush forth abundantly. "This means that they will divert it to wherever they wish.''[6] `Ikrimah and Qatadah both made similar statements.[7] Ath-Thawri said, "They will cause it to flow wherever they wish.''[8] The Deeds of these Righteous People Allah says, [يُوفُونَ بِالنَّذْرِ وَيَخَـفُونَ يَوْماً كَانَ شَرُّهُ مُسْتَطِيراً ] They fulfill vows, and they fear a Day whose evil will be wide-spreading. meaning, they devote to worship Allah using that which He made obligatory upon them from actions of obligatory obedience that is based on Islamic legislation. They also worship Him by fulfilling their vows. Imam Malik reported from Talhah bin `Abdul-Malik Al-Ayli, who reported from Al-Qasim bin Malik, from `A'ishah that the Messenger of Allah said, مَنْ نَذَرَ أَنْ يُطِيعَ اللهَ فَلْيُطِعْهُ، وَمَنْ نَذَرَ أَنْ يَعْصِيَ اللهَ فَلَا يَعْصِه» Whoever makes a vow to obey Allah, then he should obey Him. And whoever makes a vow to disobey Allah, then he should not disobey Him.[9] Al-Bukhari also recorded this Hadith from Malik.[10] These people also abandon those forbidden things which He Allah has prohibited for them, due to their fear of having an evil reckoning on the Day of Return. This is the Day when the evil will spread out among all people except for those upon whom Allah has had mercy. Ibn `Abbas said, "Spreading.'' Qatadah said, "By Allah! The evil of that Day will spread until it fills the heavens and the earth.''[11]Concerning Allah's statement, [وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ] And they give food, inspite of their love for it, It has been said that this means the love of Allah, the Most High. In their view the pronoun refers to Allah. However, the most apparent meaning is that the pronoun refers to the food. This would mean, they give food while they themselves love it and desire it. This was stated by Mujahid and Muqatil, and it was the preferred opinion of Ibn Jarir.[12] This is similar to Allah's statement, [وَءَاتَى الْمَالَ عَلَى حُبِّهِ] And gives his wealth, in spite of love for it. 2177 Allah also says, [لَن تَنَالُواْ الْبِرَّ حَتَّى تُنفِقُواْ مِمَّا تُحِبُّونَ] By no means shall you attain Al-Birr[13] unless you spend of that which you love. 392 In the Sahih, there is a Hadith which states, أَفْضَلُ الصَّدَقَةِ أَنْ تَصَدَّقَ وَأَنْتَ صَحِيحٌ شَحِيحٌ، تَأْمُلُ الْغِنَى وَتَخْشَى الْفَقْر» The best charity is that which you give while you are healthy, covetous, hoping for wealth and fearing poverty.[14] This means in the condition of your love for wealth, your eagerness for it and your need for it. Thus, Allah says, [وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ مِسْكِيناً وَيَتِيماً وَأَسِيراً ] And they give food, inspite of their love for it, to the poor, the orphan and the captive, Concerning the poor person and the orphan, an explanation of them and their characteristics has already preceded.[15] In reference to the captive, Sa`id bin Jubayr, Al-Hasan and Ad-Dahhak all said, "He is the captive among the people of the Qiblah the Muslims.''[16] Ibn `Abbas said, "At that time when this Ayah was revealed their the Muslims' captives were idolators.''[17] Proof for this is that on the day of Badr the Messenger of Allah commanded his Companions to treat the captives respectfully. They the Companions would give them preference over themselves when eating their meals. `Ikrimah said, "They captives are the slaves.''[18] Ibn Jarir preferred this opinion since the Ayah generally refers to both the Muslim and the idolators.[19] Sa`id bin Jubayr, `Ata', Al-Hasan and Qatadah all made similar statements. The Messenger of Allah advised treating servants well in more than one Hadith. This held such importance with him that the last statement of advice that he gave before dying was his saying, الصَّلَاةَ وَمَا مَلَكَتْ أَيْمَانُكُم» The prayer As-Salah and what your right hand possesses slaves.[20] Mujahid said, "He the captive is the prisoner.''[21] This means that these righteous people give food to others even though they themselves desire it and love it, saying at the same time, [إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ] We feed you seeking Allah's Face only. meaning, hoping for the reward of Allah and His pleasure. [لاَ نُرِيدُ مِنكُمْ جَزَآءً وَلاَ شُكُوراً] We wish for no reward, nor thanks from you. meaning, `we do not seek any reward from you in return for it. We also are not seeking for you to thank us in front of the people.' Mujahid and Sa`id bin Jubayr both said, "By Allah! They do not say this with their tongues, but rather, Allah knows it in their hearts and He commends them for it. Every seeker should seek after this.''[22] [إِنَّا نَخَافُ مِن رَّبِّنَا يَوْماً عَبُوساً قَمْطَرِيراً ] Verily, We fear from our Lord a Day that is `Abus and Qamtarir. meaning, `we only do this so that perhaps Allah may have mercy on us and treat us with gentleness on the Day that is `Abus and Qamtarir.' `Ali bin Abi Talhah reported from Ibn `Abbas, "`Abus means difficult and Qamtarir means long.''[23] `Ikrimah and others said from Ibn Abbas, [يَوْماً عَبُوساً قَمْطَرِيراً] a Day that is `Abus and Qamtarir hard and distressful, that will make the faces look horrible from extreme dislike to it. "The disbeliever will frown on that day until sweat will flow between his eyes like tar.''[24] Mujahid said, "Abus `Abis means frowning with the two lips and Qamtarir means drawing up the face in a scowl.'' Sa`id bin Jubayr and Qatadah said, "Faces will be made to frown due to dismay. Qamtarir is the contraction of the forehead and what is between the two eyes due to dismay.'' Ibn Zayd said, " `Abus is the evil and Qamtarir is the severity.'' Some Details concerning the Reward of the Righteous in Paradise and what it contains of Delights Allah says, [فَوَقَـهُمُ اللَّهُ شَرَّ ذَلِكَ الْيَومِ وَلَقَّـهُمْ نَضْرَةً وَسُرُوراً ] So, Allah saved them from the evil of that Day, and gave them Nadrah a light of beauty and joy. This is used as a way of eloquence in stating similarity two similar things. [فَوَقَـهُمُ اللَّهُ شَرَّ ذَلِكَ الْيَومِ] So, Allah saved them from the evil of that Day, meaning, He protects them from that which they fear of it. [وَلَقَّـهُمْ نَضْرَةً] and gave them Nadrah a light of beauty meaning, in their faces. [وَسُرُوراً] And joy in their hearts. Al-Hasan Al-Basri, Qatadah, Abu `Aliyah and Ar-Rabi` bin Anas all stated this.[25] This is similar to Allah's statement, [وُجُوهٌ يَوْمَئِذٍ مُّسْفِرَةٌ - ضَـحِكَةٌ مُّسْتَبْشِرَةٌ ] Some faces that Day will be bright, laughing, rejoicing at good news. This is because if the heart is happy, then the face will be enlightened. As Ka`b bin Malik said in his lengthy Hadith about Allah's Messenger , whenever he was happy, then his face will be radiant until it will be as if it is a piece of the moon.[26] `A'ishah said, "The Messenger of Allah entered into my home happy and his facial expression was glowing.'' And the Hadith continues.[27] Allah then says, [وَجَزَاهُمْ بِمَا صَبَرُواْ] And their recompense because they were patient meaning, due to their patience He will give them, bestow upon them and accommodate them with Paradise and silken garments. This means a home that is spacious, a delightful life and fine clothing. Al-Hafiz Ibn `Asakir said in his biography of Hisham bin Sulayman Ad-Darani, "Surat Al-Insan was recited to Abu Sulayman Ad-Darani, and when the reciter reached the Ayah where Allah says, [وَجَزَاهُمْ بِمَا صَبَرُواْ جَنَّةً وَحَرِيراً ] And their recompense shall be Paradise, and silken garments, because they were patient. he Abu Sulayman said, `Because they were patient in leaving off their desires in the world.''' [مُّتَّكِئِينَ فِيهَا عَلَى الاٌّرَائِكِ لاَ يَرَوْنَ فِيهَا شَمْساً وَلاَ زَمْهَرِيراً - وَدَانِيَةً عَلَيْهِمْ ظِلَـلُهَا وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلاً - وَيُطَافُ عَلَيْهِمْ بِـَانِيَةٍ مِّن فِضَّةٍ وَأَكْوابٍ كَانَتْ قَوَارِيرَاْ - قَوَارِيرَاْ مِن فِضَّةٍ قَدَّرُوهَا تَقْدِيراً - وَيُسْقَوْنَ فِيهَا كَأْساً كَانَ مِزَاجُهَا زَنجَبِيلاً - عَيْناً فِيهَا تُسَمَّى سَلْسَبِيلاً - وَيَطُوفُ عَلَيْهِمْ وِلْدَنٌ مُّخَلَّدُونَ إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤاً مَّنثُوراً - وَإِذَا رَأَيْتَ ثَمَّ رَأَيْتَ نَعِيماً وَمُلْكاً كَبِيراً - عَـلِيَهُمْ ثِيَابُ سُندُسٍ خُضْرٌ وَإِسْتَبْرَقٌ وَحُلُّواْ أَسَاوِرَ مِن فِضَّةٍ وَسَقَـهُمْ رَبُّهُمْ شَرَاباً طَهُوراً - إِنَّ هَـذَا كَانَ لَكُمْ جَزَآءً وَكَانَ سَعْيُكُم مَّشْكُوراً ] 13. Reclining therein on raised couches, they will see there neither the excessive heat, nor the excessive cold. 14. And the shade thereof is close upon them, and the bunches of fruit thereof will hang low within their reach. 15. And among them will be passed round vessels of silver and cups of crystal - 16. Qawarir Crystal-clear, made of silver. They will determine the measure thereof. 17. And they will be given to drink there of a cup of wine mixed with Zanjabil ginger, 18. A spring there, called Salsabil. 19. And round about them will serve boys of everlasting youth. If you see them, you would think them scattered pearls. 20. And when you look there in Paradise, you will see a delight that cannot be imagined, and a great dominion. 21. Their garments will be of fine green silk, and Istabraq. They will be adorned with bracelets of silver, and their Lord will give them a purifying drink. 22. And it will be said to them "Verily, this is a reward for you, and your endeavor has been accepted.'' The raised Couches and the lack of Heat and Cold Allah tells us about the people of Paradise and the eternal delights they will experience, as well as the comprehensive favors that they will be given. Allah says, [مُّتَّكِئِينَ فِيهَا عَلَى الاٌّرَائِكِ] Reclining therein on raised couches. This has already been discussed in Surat As-Saffat and the difference of opinion about the meaning of reclining. Is it lying down, reclining on the elbows, sitting down cross-legged, or being firmly seated We have also mentioned that the Al-Ara'ik are couches beneath curtained canopies. Concerning Allah's statement, [لاَ يَرَوْنَ فِيهَا شَمْساً وَلاَ زَمْهَرِيراً] they will see there neither the excessive heat, nor the excessive bitter cold. meaning, there will be no disturbing heat with them, nor any painful cold, rather there will only be one climate that will be always and eternal and they will not want it to be changed. The Shade and Fruit Clusters will be near [وَدَانِيَةً عَلَيْهِمْ ظِلَـلُهَا] And the shade thereof is close upon them. meaning, the branches will be close to them. [وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلاً] And the bunches of fruit thereof will hang low within their reach. meaning, whenever he attempts to get any fruit, it will come nearer to him and come down from its highest branch as if it hears and obeys. This is as Allah says in another Ayah, [وَجَنَى الْجَنَّتَيْنِ دَانٍ] And fruits of the two gardens will be near at hand. 5554 Allah also says, [قُطُوفُهَا دَانِيَةٌ ] The fruits in bunches whereof will be low and near at hand. 6923 Mujahid said, [وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلاً] And the bunches of fruit thereof will hang low within their reach. "If he stands it will rise with him an equal amount, if he sits it will lower itself for him so that he can reach it and if he lies down it will lower itself for him more so that he can reach it. So this is Allah's statement, [تَذْلِيلاً] will hang low within their reach.[28] '' Qatadah said, "No thorn or distance will repel their hands away from it the fruit.''[29] Vessels of Silver and Drinking Cups Allah says, [وَيُطَافُ عَلَيْهِمْ بِـَانِيَةٍ مِّن فِضَّةٍ وَأَكْوابٍ] And among them will be passed round vessels of silver and cups of crystal meaning, servants will go around them with containers of food made of silver and cups of drink. These are drinking vessels that do not have handles or spouts. Then Allah says, [قَوَارِيرَاْقَوَارِيرَاْ مِن فِضَّةٍ] Qawarir Crystal-clear, made of silver. Ibn `Abbas, Mujahid, Al-Hasan Al-Basri and others have all said, "It Qawarir is the whiteness of silver in the transparency of glass.''[30] Qawarir is only made of glass. So these cups are made of silver, but due to their fine thinness, what is inside of them will be visible from outside of them as if they are glass. This is among the things of which there is nothing like in this world. Allah said, [قَدَّرُوهَا تَقْدِيراً] They will determine the measure thereof. meaning, according to the amount that will quench their thirst. It will not be more than that nor less than it, rather it will be prepared in an amount that is suitable for quenching the thirst of their drinkers. This is the meaning of the statement of Ibn `Abbas, Mujahid, Sa`id bin Jubayr, Abu Salih, Qatadah, Ibn Abza, `Abdullah bin `Ubayd bin `Umayr, Ash-Sha`bi and Ibn Zayd. This was stated by Ibn Jarir and others.[31] This is the most excellent provision, distinction and honor. The Ginger Drink and the Drink of Salsabil Allah says, [وَيُسْقَوْنَ فِيهَا كَأْساً كَانَ مِزَاجُهَا زَنجَبِيلاً ] And they will be given to drink there of a cup mixed with Zanjabil ginger, meaning, they - the righteous - will also be given a drink from these cups. [كَأْساً] a cup meaning, a drink of wine. [كَانَ مِزَاجُهَا زَنجَبِيلاً] mixed with Zanjabil ginger, So on one occasion they will be given a drink that is mixed with camphor, and it is cool. Then on another occasion they will be given a drink mixed with ginger, and it is hot. This is so that their affair will be balanced. However, those who are nearest to Allah, they will drink from all of it however they wish, as Qatadah and others have said.[32] The statement of Allah has already preceded which says, [عَيْناً يَشْرَبُ بِهَا عِبَادُ اللَّهِ] A spring wherefrom the servants of Allah will drink. 766 And here Allah says, [عَيْناً فِيهَا تُسَمَّى سَلْسَبِيلاً ] A spring there, called Salsabil. meaning, the ginger will be in a spring in Paradise that is called Salsabil . `Ikrimah said, "It Salsabil is the name of a spring in Paradise.'' Mujahid said, "It is called this due to its continuous flowing and the severity of its current.''[33] The Boys and Servants Allah says, [وَيَطُوفُ عَلَيْهِمْ وِلْدَنٌ مُّخَلَّدُونَ إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤاً مَّنثُوراً ] And round about them will serve boys of everlasting youth. If you see them, you would think them scattered pearls. meaning, young boys from the boys of Paradise will go around serving the people of Paradise. [مُّخَلَّدُونَ] everlasting youth. meaning, in one state forever which they will be never changing from, they will not increase in age. Those who have described them as wearing earings in their ears have only interpreted the meaning in such a way because a child is befitting of this description and not an adult man. Concerning Allah's statement, [إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤاً مَّنثُوراً] If you see them, you would think them scattered pearls. meaning, when you see them dispersing to fulfill the needs of their masters, their great number, their beautiful faces, handsome colors, fine clothing and ornaments, you would think that they were scattered pearls. There is no better quality than this, nor is there anything nicer to look at than scattered pearls in a beautiful place. Allah says, [وَإِذَا رَأَيْتَ] And when you look meaning, `when you see it, O Muhammad.' [ثُمَّ] there meaning, there. This refers to Paradise and its beauty, its vastness, its loftiness and the joy and happiness it contains. [رَأَيْتَ نَعِيماً وَمُلْكاً كَبِيراً] You will see a delight, and a great dominion. meaning, there will be a great kingdom that belongs to Allah and a dazzling, splendid dominion. It has been confirmed in the Sahih that Allah will say to the last of the people of the Fire to be taken out of it, and the last of the people to enter into Paradise, إِنَّ لَكَ مِثْلَ الدُّنْيَا وَعَشَرَةَ أَمْثَالِهَا» verily, you will have similar to the world and ten worlds like it in addition to it.''[34] If this is what He will give to the least of those who will be in Paradise, then what do you think about the one who will have a higher status and will be favored even more by Allah? The Garments and Ornaments Allah says, [عَـلِيَهُمْ ثِيَابُ سُندُسٍ خُضْرٌ وَإِسْتَبْرَقٌ] Their garments will be of fine green silk, and Istabraq. meaning, among the garments of the people of Paradise is silk and Sundus, which is a high quality silk. These garments will be shirts and similar clothing from the undergarments. Concerning Istabraq velvet, from it there is that which has a glitter and shimmer to it, and it is that which is worn as outer clothes, just as is well-known in clothing. [وَحُلُّواْ أَسَاوِرَ مِن فِضَّةٍ] They will be adorned with bracelets of silver, This is a description of the righteous. In reference to those who will be near to Allah, then their description is as Allah says, [يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِن ذَهَبٍ وَلُؤْلُؤاً وَلِبَاسُهُمْ فِيهَا حَرِيرٌ] Wherein they will be adorned with bracelets of gold and pearls and their garments therein will be of silk. 2223 After Allah mentions the outward beautification with silk and ornaments, He then says, [وَسَقَـهُمْ رَبُّهُمْ شَرَاباً طَهُوراً] and their Lord will give them a purifying drink. meaning, it will purify their insides of envy, despise, hatred, harm and the other reprehensible character traits. This is just as we have recorded from the Commander of the believers, `Ali bin Abi Talib, that he said, "When the people of Paradise come to the Gate of Paradise, they will find two springs there. Then it will be as if they were inspired with what to do, so they will drink from one of them and Allah will remove whatever harmfulness there may be within them. Then they will bathe in the other spring and a glow of delight will run all over them. Thus, Allah informs of their outward condition and their inner beauty.''[35] Allah then says, [إِنَّ هَـذَا كَانَ لَكُمْ جَزَآءً وَكَانَ سَعْيُكُم مَّشْكُوراً ] Verily, this is a reward for you, and your endeavor has been accepted. meaning, this will be said to them in honor of them and as a goodness towards them. This is as Allah says, [كُلُواْ وَاشْرَبُواْ هَنِيئَاً بِمَآ أَسْلَفْتُمْ فِى الاٌّيَّامِ الْخَالِيَةِ ] Eat and drink at ease for that which you have sent forth before you in days past! 6924 Allah also says, [وَنُودُواْ أَن تِلْكُمُ الْجَنَّةُ أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ] And it will be cried out to them "This is the Paradise which you have inherited for what you used to do.'' 743 Then Allah says, [وَكَانَ سَعْيُكُم مَّشْكُوراً] and your endeavor has been accepted mean- ing, `Allah the Exalted will reward you for a small amount of deeds with a large amount of reward.' [إِنَّا نَحْنُ نَزَّلْنَا عَلَيْكَ الْقُرْءَانَ تَنزِيلاً - فَاصْبِرْ لِحُكْمِ رَبِّكَ وَلاَ تُطِعْ مِنْهُمْ ءَاثِماً أَوْ كَفُوراً - وَاذْكُرِ اسْمَ رَبِّكَ بُكْرَةً وَأَصِيلاً - وَمِنَ الَّيْلِ فَاسْجُدْ لَهُ وَسَبِّحْهُ لَيْلاً طَوِيلاً - إِنَّ هَـؤُلاَءِ يُحِبُّونَ الْعَاجِلَةَ وَيَذَرُونَ وَرَآءَهُمْ يَوْماً ثَقِيلاً - نَّحْنُ خَلَقْنَـهُمْ وَشَدَدْنَآ أَسْرَهُمْ وَإِذَا شِئْنَا بَدَّلْنَآ أَمْثَـلَهُمْ تَبْدِيلاً إِنَّ هَـذِهِ تَذْكِرَةٌ فَمَن شَآءَ اتَّخَذَ إِلَى رَبِّهِ سَبِيلاً وَمَا تَشَآءُونَ إِلاَّ أَن يَشَآءَ اللَّهُ إِنَّ اللَّهَ كَانَ عَلِيماً حَكِيماً يُدْخِلُ مَن يَشَآءُ فِى رَحْمَتِهِ وَالظَّـلِمِينَ أَعَدَّ لَهُمْ عَذَاباً أَلِيماً ] 23. Verily, it is We Who have sent down the Qur'an to you by stages. 24. Therefore be patient with constancy to the command of your Lord, and obey neither a sinner nor a disbeliever among them. 25. And remember the Name of your Lord every morning and afternoon. 26. And during the night, prostrate yourself to Him, and glorify Him a long night through. 27. Verily, these love the present life of this world, and put behind them a heavy Day. 28. It is We Who created them, and We have made them of strong build. And when We will, We can replace them with others like them with a complete replacement. 29. Verily, this is an admonition, so whosoever wills, let him take a path to his Lord. 30. But you cannot will, unless Allah wills. Verily, Allah is Ever All-Knowing, All-Wise. 31. He will admit to His mercy whom He wills and as for the wrongdoers - He has prepared a painful torment. Mention of the Qur'an's Revelation and the Command to be Patient and remember Allah Allah reminds His Messenger of how He blessed him by revealing the Magnificent Qur'an to him. [فَاصْبِرْ لِحُكْمِ رَبِّكَ] Therefore be patient with constancy to the command of your Lord., meaning, `just as you have been honored by what has been revealed to you, then be patient with His decree and decision and know that He will handle your affairs in a good manner.' [وَلاَ تُطِعْ مِنْهُمْ ءَاثِماً أَوْ كَفُوراً] And obey neither a sinner Athim nor a disbeliever Kafur among them. meaning, `do not obey the disbelievers and the hypocrites if they wish to deter you from what has been revealed to you. Rather convey that which has been revealed to you from your Lord and put your trust in Allah, for verily, Allah will protect you from the people.' The Athim is the sinner in his deeds and the Kafur is the disbeliever in his heart. [وَاذْكُرِ اسْمَ رَبِّكَ بُكْرَةً وَأَصِيلاً ] And remember the Name of your Lord every morning and afternoon. meaning, at the beginning of the day and at its end. [وَمِنَ الَّيْلِ فَاسْجُدْ لَهُ وَسَبِّحْهُ لَيْلاً طَوِيلاً ] And during the night, prostrate yourself to Him, and glorify Him a long night through. This is similar to Allah's statement, [وَمِنَ الَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ عَسَى أَن يَبْعَثَكَ رَبُّكَ مَقَاماً مَّحْمُودًا ] And in some parts of the night offer the Salah with it the Qur'an, as an additional prayer Tajhajjud for you. It may be that you Lord will raise you to Maqam Mahmud. 1779 Similarly, Allah also says, [يأَيُّهَا الْمُزَّمِّلُ - قُمِ الَّيْلَ إِلاَّ قَلِيلاً - نِّصْفَهُ أَوِ انقُصْ مِنْهُ قَلِيلاً - أَوْ زِدْ عَلَيْهِ وَرَتِّلِ الْقُرْءَانَ تَرْتِيلاً ] O you wrapped! Stand all night, except a little. Half of it or a little less than that, or a little more. And recite the Qur'an Tartil. 731-4 The Censure of Love for the World and informing about the Day of the Final Return Allah reprimands the disbelievers and those similar to them who love the world and are devoted and dedicated to it, who put the abode of the Hereafter behind them in disregard. He says; [إِنَّ هَـؤُلاَءِ يُحِبُّونَ الْعَاجِلَةَ وَيَذَرُونَ وَرَآءَهُمْ يَوْماً ثَقِيلاً ] Verily, these love the present life of this world, and put behind them a heavy Day. meaning, the Day of Judgement. Then Allah says, [نَّحْنُ خَلَقْنَـهُمْ وَشَدَدْنَآ أَسْرَهُمْ] It is We Who created them, and We have made them of strong build. Ibn `Abbas, Mujahid and others have said, "This means their creation.''[36] [وَإِذَا شِئْنَا بَدَّلْنَآ أَمْثَـلَهُمْ تَبْدِيلاً] And when We will, We can replace them with others like them with a complete replacement. meaning, `when We wish, We will resurrect them on the Day of Judgement and change them, repeating their creation in a new form.' Here the beginning of their creation is a proof for the repetition of their creation. Ibn Zayd and Ibn Jarir both said, [وَإِذَا شِئْنَا بَدَّلْنَآ أَمْثَـلَهُمْ تَبْدِيلاً] And when We will, We can replace them with others like them with a complete replacement. "This means, if We wish We can bring another group of people besides them in their place.''[37] This is like Allah's statement, [إِن يَشَأْ يُذْهِبْكُمْ أَيُّهَا النَّاسُ وَيَأْتِ بِـاخَرِينَ وَكَانَ اللَّهُ عَلَى ذلِكَ قَدِيراً ] If He wills, He can take you away, O people, and bring others. And Allah is capable over that. 4133 This is also like His statement, [إِن يَشَأْ يُذْهِبْكُـمْ وَيَأْتِ بِخَلْقٍ جَدِيدٍ وَمَا ذَلِكَ عَلَى اللَّهِ بِعَزِيزٍ ] If He wills, He can remove you and bring a new creation! And for Allah that is not hard or difficult. 1419-20 The Qur'an is a Reminder, and Guidance comes from the Help of Allah Allah then says, [إِنَّ هَـذِهِ تَذْكِرَةٌ] Verily, this is an admonition, meaning, this Surah is a reminder. [فَمَن شَآءَ اتَّخَذَ إِلَى رَبِّهِ سَبِيلاً] so whosoever wills, let him take a path to his Lord. meaning, a path and a way. This means, whoever wishes to be guided by the Qur'an. This is similar to Allah's statement, [وَمَاذَا عَلَيْهِمْ لَوْ ءَامَنُواْ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ] And what loss have they if they had believed in Allah and in the Last Day. 439 Then Allah says, [وَمَا تَشَآءُونَ إِلاَّ أَن يَشَآءَ اللَّهُ] But you cannot will, unless Allah wills. meaning, no one is able to guide himself, enter into faith or bring about any benefit for himself, [إِلاَّ أَن يَشَآءَ اللَّهُ إِنَّ اللَّهَ كَانَ عَلِيماً حَكِيماً] Unless Allah wills. Verily, Allah is Ever All-Knowing, All-Wise. meaning, He is Most Knowledgeable of who deserves to be guided. So, He makes guidance easy for him and He predestines for him that which will be a cause for it. However, whoever deserves misguidance, He averts guidance from him. Unto Him belongs the most excellent wisdom and the most irrefutable argument. Thus, He says, [إِنَّ اللَّهَ كَانَ عَلِيماً حَكِيماً] Verily, Allah is Ever All-Knowing, All-Wise. Then He says, [يُدْخِلُ مَن يَشَآءُ فِى رَحْمَتِهِ وَالظَّـلِمِينَ أَعَدَّ لَهُمْ عَذَاباً أَلِيماً ] He will admit to His mercy whom He wills and as for the wrongdoers - He has prepared a painful torment. meaning, He guides whomever He wishes and He leads astray whomever He wishes. Whoever He guides, there is no one who can lead him astray; and whoever He leads astray, there is no one who can guide him. This is the end of the Tafsir of Surat Al-Insan. And all praise and thanks are due to Allah. [1] This Surah is also known as Surat Ad-Dahr. [2] Muslim 2599. [3] At-Tabari 2489. [4] At-Tabari 2489, 90. [5] Muslim 1203. [6] At-Tabari 2494. [7] Ad-Durr Al-Manthur 8369. [8] At-Tabari 2495. [9] Muwatta’ 2476. [10] Fath Al-Bari 11589. [11] At-Tabari 2496. [12] At-Tabari 2496. [13] See volume two, the Tafsir of Surat Al Imran 392 [14] Fath Al-Bari 3334. [15] See volume one, the Tafsir of Surat Al-Baqarah 2177 and volume four, the Tafsir of Surat At-Tawbah 960. [16] At-Tabari 2497. [17] Abdur-Razaaq 3337. [18] Al-Qurtubi 19129. [19] At-Tabari 2498. [20] An-Nasai in Al-Kubra 4258. [21] At-Tabari 2498. [22] At-Tabari 2498. [23] At-Tabari 24100. [24] At-Tabari 2499. [25] At-Tabari 24101. [26] Fath Al-Bari 6653. [27] Fath Al-Bari 6653. [28] At-Tabari 24103. [29] At-Tabari 24103. [30] At-Tabari 24105, 106. [31] At-Tabari 24106, 107, and Al-Qurtubi 19141. [32] At-Tabari 24107. [33] At-Tabari 24108. [34] Muslim 1173. [35] Al-Qurtubi 1947. [36] At-Tabari 24118. [37] At-Tabari 24118, 119.