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Verses 1–22 ​

Chapter 76: Al-Insān (The Mankind) · Printed edition: Volume 39, pp. 189–222

بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏

هَلْ أَتى‏ عَلَى الْإِنْسانِ حِينٌ مِنَ الدَّهْرِ لَمْ يَكُنْ شَيْئاً مَذْكُوراً ١ إِنَّا خَلَقْنَا الْإِنْسانَ مِنْ نُطْفَةٍ أَمْشاجٍ نَبْتَلِيهِ فَجَعَلْناهُ سَمِيعاً بَصِيراً ٢ إِنَّا هَدَيْناهُ السَّبِيلَ إِمَّا شاكِراً وَ إِمَّا كَفُوراً ٣ إِنَّا أَعْتَدْنا لِلْكافِرِينَ سَلاسِلَ وَ أَغْلالاً وَ سَعِيراً ٤ إِنَّ الْأَبْرارَ يَشْرَبُونَ مِنْ كَأْسٍ كانَ مِزاجُها كافُوراً ٥ عَيْناً يَشْرَبُ بِها عِبادُ اللَّهِ يُفَجِّرُونَها تَفْجِيراً ٦ يُوفُونَ بِالنَّذْرِ وَ يَخافُونَ يَوْماً كانَ شَرُّهُ مُسْتَطِيراً ٧ وَ يُطْعِمُونَ الطَّعامَ عَلى‏ حُبِّهِ مِسْكِيناً وَ يَتِيماً وَ أَسِيراً ٨ إِنَّما نُطْعِمُكُمْ لِوَجْهِ اللَّهِ لا نُرِيدُ مِنْكُمْ جَزاءً وَ لا شُكُوراً ٩ إِنَّا نَخافُ مِنْ رَبِّنا يَوْماً عَبُوساً قَمْطَرِيراً ١٠ فَوَقاهُمُ اللَّهُ شَرَّ ذلِكَ الْيَوْمِ وَ لَقَّاهُمْ نَضْرَةً وَ سُرُوراً ١١ وَ جَزاهُمْ بِما صَبَرُوا جَنَّةً وَ حَرِيراً ١٢ مُتَّكِئِينَ فِيها عَلَى الْأَرائِكِ لا يَرَوْنَ فِيها شَمْساً وَ لا زَمْهَرِيراً ١٣ وَ دانِيَةً عَلَيْهِمْ ظِلالُها وَ ذُلِّلَتْ قُطُوفُها تَذْلِيلاً ١٤ وَ يُطافُ عَلَيْهِمْ بِآنِيَةٍ مِنْ فِضَّةٍ وَ أَكْوابٍ كانَتْ قَوارِيرَا ١٥ قَوارِيرَا مِنْ فِضَّةٍ قَدَّرُوها تَقْدِيراً ١٦ وَ يُسْقَوْنَ فِيها كَأْساً كانَ مِزاجُها زَنْجَبِيلاً ١٧ عَيْناً فِيها تُسَمَّى سَلْسَبِيلاً ١٨ وَ يَطُوفُ عَلَيْهِمْ وِلْدانٌ مُخَلَّدُونَ إِذا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤاً مَنْثُوراً ١٩ وَ إِذا رَأَيْتَ ثَمَّ رَأَيْتَ نَعِيماً وَ مُلْكاً كَبِيراً ٢٠ عالِيَهُمْ ثِيابُ سُندُسٍ خُضْرٌ وَ إِسْتَبْرَقٌ وَ حُلُّوا أَساوِرَ مِنْ فِضَّةٍ وَ سَقاهُمْ رَبُّهُمْ شَراباً طَهُوراً ٢١ إِنَّ هذا كانَ لَكُمْ جَزاءً وَ كانَ سَعْيُكُمْ مَشْكُوراً ٢٢

In the Name of Allah, the Beneficent, the Merciful

  1. Has there been for man a period of time when he was nothing to be mentioned?
  2. Indeed We created man from a drop of a mixed fluid, which We transform. Then We made him endowed with hearing and sight.
  3. Indeed We have shown him the way, be he grateful or be he ungrateful.
  4. Indeed We have prepared for the faithless chains, iron collars, and a blaze.
  5. Indeed the righteous drink from a cup seasoned with camphor,
  6. a spring where the servants of Allah drink, which they make to gush forth abundantly.
  7. They fulfill their vows and they fear a day whose ill will be widespread.
  8. And despite their love for it, they give the food to the needy, the orphan and the captive,
  9. [saying,] “We feed you only for the sake of Allah. We do not want any reward from you nor any thanks.
  10. Indeed we fear a frowning and fateful day from our Lord.”
  11. So Allah has saved them from the ills of that day, and has met them with freshness and joy.
  12. And He shall reward them for their patience with a garden and [garments of] silk,
  13. reclining therein on couches. They will find in it neither any [scorching] sun, nor any [biting] cold.
  14. Its shades will be close over them and its clusters [of fruits] will be hanging low.
  15. They will be served around with vessels of silver and goblets of crystal
  16. —crystal of silver—[from] which they determine with a precise measure.
  17. They will be served therein with a cup of a drink seasoned with ginger,
  18. a spring in it, named Salsabīl.
  19. They will be waited upon by immortal youths, whom, when you see them, you will suppose them to be scattered pearls.
  20. When you see there, you will see bliss and a great estate.
  21. Upon them will be cloaks of green silk and brocade and they will be adorned with bracelets of silver. Their Lord will give them to drink a purifying drink.
  22. “This is indeed your reward, and your endeavour has been well-appreciated.”

Introduction & Commentary ​

This sūrah was revealed in Medina and consists of 31 verses. The sūrah begins with the creation of the human being after a period when they were not worthy of mention. They are then guided to the path, whether they choose to be grateful or ungrateful. God has prepared various punishments for the disbelievers, and myriad blessings for the righteous. Since the chapter takes eighteen verses to elaborate on their blessings, that becomes the primary theme of the sūrah.

The sūrah then reminds the Prophet that the Qur’an is a revelation and a reminder from God. Thus, he must have patience in obeying God’s commands, should not follow the desires of the people, should remember the name of his Lord every morning and evening, and should spend some part of the night to prostrate and glorify Him extensively.

Key Debate: Hal Atā: Those Who Fed the Needy, the Orphan and the Captive →

This chapter is either entirely Medinan, or its first twenty-two verses are Medinan while the last nine verses are Meccan. Shia narrations from the Ahl al-Bayt agree that the sūrah was revealed in Medina. There are also mustafīḍah (multiple, diffused, numerous) Sunni narrations which confirm this view. Some have suggested that the chapter was entirely revealed in Mecca. We shall discuss this in detail under our upcoming examination of the narrations, by the will of God.

هَلْ أَتى‏ عَلَى الْإِنْسانِ حِينٌ مِنَ الدَّهْرِ لَمْ يَكُنْ شَيْئاً مَذْكُوراً ١

(76:1) Has (hal) there been for man a period (ḥīn) of time (al-dahr) when he was nothing to be mentioned?

This is a rhetorical question which affirms the statement being questioned. The meaning is: “Indeed there has been for man…” The word insān (man, human) in this verse denotes humankind as a species. Some exegetes have said that it means Adam in particular, but that is not compatible with the following verse: Indeed We created man from a drop of a mixed fluid (). Ḥīn means “a period of time,” whether it is short or long. Dahr means “a long time” without any specified beginning or end.

… nothing to be mentioned: Man was not a thing whose name would be mentioned when there was a mention of things. For instance, there could be a mention of earth, heaven, land, sea and so on, but not a mention of any human being. Since the person did not exist, their name could not be part of the list. In other words, “being mentioned” is a way of saying “being existent” as an actualized entity. Hence, the verse’s expression—he was nothing to be mentioned—does not mean that man was nothing whatsoever, but it means that he was something, though that thing was not worthy of being mentioned. Put differently, the person existed, but not at a level to be mentioned. This interpretation is supported by the next verse: Indeed We created man from a drop of a mixed fluid (), which shows that the material component of the person existed, but it had not yet developed into a human being as an actualized entity.

The overall theme and message of this verse and the following verses would also clarify what is intended here. The verses argue that the human being is an originated entity [as opposed to an eternal and independent being], which means that they must have had a Source and Creator. Indeed, they have a Lord Who has created them. Further, He has directed their affairs by endowing them with tools of cognition, such as hearing and sight, so that they may find their way to the right path, which they must pursue throughout their life. If they are ungrateful to this blessing, then they are doomed to an excruciating punishment. If they are grateful, they will end up in everlasting bliss.

The meaning is: “There was indeed some limited period of time—out of the unlimited span of time—when man’s existence was not actualized, and therefore he was not among the beings or things that could be mentioned.”

إِنَّا خَلَقْنَا الْإِنْسانَ مِنْ نُطْفَةٍ أَمْشاجٍ نَبْتَلِيهِ فَجَعَلْناهُ سَمِيعاً بَصِيراً ٢

(76:2) Indeed We created man from a drop (nuṭfah) of a mixed fluid (amshāj), which We transform (nabtalīhi, from ibtilāʾ). Then We made him endowed with hearing and sight.

The original meaning of nuṭfah is “little water,” but it is commonly used for the semen that is secreted from the male organs in the process of procreation. Amshāj is the plural of mashīj, mashaj, or mashij, meaning “mixed, mingled.” It is used as an adjective for nuṭfah. There are two possible interpretations for this usage: (1) It indicates the various components of semen. (2) It refers to the blending of the male and female fluids [that is, the sperm and the ovum].

Ibtilāʾ means “transforming and modifying something from one state to another.” For instance, it is used when gold is smelted and refined in a crucible. The verse talks about God’s ibtilāʾ (transformation) of the human being, subsequent to their creation from semen. This refers to what is mentioned elsewhere in the Qur’an, that God creates and transforms semen into ʿalaqah (a clinging mass, a clot of blood), and then transforms ʿalaqah to muḍghah (a fleshy tissue, a lump of flesh), and so on through the other stages, until He gives it another creation ().

Another suggested interpretation is: Ibtilāʾ means putting to test and trial through religious obligations. This view is rejected by the last part of the verse: Then We made him (fa-jaʿalnāhu) endowed with hearing and sight, where the letter fāʾ (so, then, therefore) indicates that being endowed with hearing and sight are subsequent to ibtilāʾ. Some have responded to this by saying that the verse involves a transposition (taqdīm wa taʾkhīr), where the implied meaning is: “We created him from a drop of a mixed fluid, then We made him endowed with hearing and sight, so that We may test him.” However, this possibility is not worthy of attention.

… Then We made him endowed with hearing and sight: The context of the verses—especially the next verse: Indeed We have shown him the way… ()—suggests that this statement is made to show God’s fostering, nurturing and management of humankind. Humans are endowed with hearing and sight to observe the signs of God which show the origin and the end, and to hear the message of truth which He has sent through messengers and scriptures. Thus, their hearing and sight would call them to pursue the way of truth, and to traverse the path of life with faith and righteous deeds. If they are steadfast on the path to which they are guided, they will arrive at eternal bliss. Otherwise, they will be doomed to everlasting punishment.

Instead of using a pronoun, the verse has explicitly repeated the word insān (man, human). This is meant to emphasize the fact that God is both their Creator and the Director of their affairs. The meaning is: “We have indeed created the human from a drop of a fluid that is a mixture of various constituents, while We transform them through several stages, from one state to another. Then We made them hearing and seeing, so that they may hear the divine message that is conveyed to them, and may see the divine signs that prove God’s oneness, prophethood, and the hereafter.”

إِنَّا هَدَيْناهُ السَّبِيلَ إِمَّا شاكِراً وَ إِمَّا كَفُوراً ٣

(75:3) Indeed We have shown him (hadaynāhu, from hidāyah) the way (al-sabīl), be he grateful or be he ungrateful.

What is meant by hidāyah (guidance) in this verse is “showing the way to someone,” not taking them to the destination. Sabīl is meant in its literal sense, which is “a way that leads to the desired goal,” which would be the path of truth. One is grateful for a bounty if they use it in a way that demonstrates whom it is from. One is ungrateful if they use a blessing while denying and concealing whom it is from. As we explained under the verse: and soon Allah will reward the grateful (), the reality of gratefulness is sincere servitude toward God.

… be he (immā) grateful or be he (immā) ungrateful: Some exegetes have said that this final phrase is a description of the way. However, it is a description for the pronoun “him” in the clause, We have shown him. The word immā (whether, either this or that, be this or that) is a partitive operator. The meaning is: “We have shown them the way, while they are divided into either being grateful or ungrateful.” In other words: “They are shown the way, regardless of whether they fall into this category or the other.”

… be he grateful or be he ungrateful: We can deduce two points from this expression:

(1) The way in this verse means the path and tradition that must be pursued during one’s life in order to attain happiness in this life and the next. That is the way which leads one to the honorable station of divine proximity and nearness. This effectively boils down to the true religion, which is, according to God, the religion of submission []. This should also clarify the implausibility of the view that the way in this verse means the way out of the womb.

(2) The way which is shown to humankind is a path that is to be followed with volition and free will. One has the choice to respond to this guidance through either gratefulness or ungratefulness. One can adopt either of these qualities without any imposition or compulsion. The same idea is conveyed by the verse: Then He made the way easy for him ().

At the end of this chapter we read: So let anyone who wills take the way toward his Lord. But you do not will unless it is willed by Allah (). The second verse does not say that you do not act unless it is willed by God [to imply compulsion], but it says that you do not will unless it is willed by God. Since the qualification pertains to the volition of the servants—not their actions—it does not negate their ability to exercise free will. Indeed, their voluntary actions stem from their will, which in turn is willed by God. We have repeatedly discussed this fine distinction in a number of places in this book.

Hidāyah (guidance) in this verse means showing the way, which is a form of announcement, proclamation and notification. This type of divine guidance for humankind occurs in two forms:

(1) Intuitive guidance through one’s fiṭrah (primal nature, innate disposition, pristine conscience). God inspires and directs the human being—through their original makeup and the faculties they are given—toward true beliefs and righteous acts. The Qur’an says: by the soul and Him who fashioned it, and inspired it with [discernment between] its virtues and vices (). And more comprehensively: So set your heart on the religion as a people of pure faith, the origination of Allah according to which He originated humankind. There is no altering Allah’s creation; that is the upright religion, but most people do not know ().

(2) Verbal and external guidance through sending prophets, dispatching messengers, revealing scriptures, and legislating divine laws. Human history has always been supported by God’s direction through the religious call that was brought by the prophets and messengers. This form of guidance confirms and reinforces God’s intuitive guidance. The Qur’an says: We have indeed revealed to you as We revealed to Noah and the prophets after him… messengers, as bearers of good news and warners, so that humankind may not have any argument against Allah, after the [sending of the] messengers ().

The differences between these two kinds of guidance is that intuitive guidance is universal, without any exception. It is found equally in all humans without exception, since it is an inseparable property of their creation. True, it could, in some cases, be undermined or lose its effect due to certain factors such as the person’s engrossment in the apparent means, which divert one’s attention and preclude one from following the call of their reason and their divine intuition (fiṭrah). Another possible impediment is vices and evil habits, such obstinacy and hostility [against the truth], which prevent one from responding to the directives of their fiṭrah. The Qur’an says: Have you seen him who has taken his desire to be his god and whom Allah has led astray knowingly, and set a seal upon his hearing and his heart, and put a blindfold on his sight? So who will guide him after Allah? (). What is meant by “guidance” in this verse is taking one to the destination, not merely showing them the way. The latter is in fact affirmed for the person because the verse says: Allah has led astray knowingly ().

However, the case of verbal and external guidance, which consists of the religious call, is different. In principle, this type of guidance is directed at humankind collectively. It is available to any intelligent person in the society. Anyone who chooses truth over falsehood can refer to it. Nonetheless, that does not mean that this type of guidance reaches every single member of the society, due to the limitations of the means and tools that are used in propagating the message. Given the variety of circumstances, times and places, it may be difficult to communicate these teachings to everyone. How could a single person convey a message to everyone else by himself or through others like him? That is very unlikely, if not impossible. The idea that the message certainly reaches the society as a whole is reflected in the verse: And there is not a nation but a warner has passed in it (). The idea that not every individual necessarily receives the message is found in the verse: That you may warn a people whose fathers were not warned, so they are oblivious (). If anyone receives the message and the truth becomes evident to them, then God’s proof is complete against them [that is, they have no excuse for not following it]. But if the message does not reach someone in a way that unveils the truth for them, then God has classified them—through His grace—as mustaḍʿaf (disadvantaged, oppressed, abased). The case of such people is deferred to God: He may forgive them if He wills, or punish them if He wills. The Qur’an says: Except the abased among men, women and children, who have neither access to any means nor are guided to any way ().

The same two forms of guidance make it obligatory upon one to follow the divine call, which directs one to the true path. On the one hand, one is is already equipped with signals and directives—embedded in one’s pristine nature, intuition and conscience (fiṭrah)—which point the person to a certain set of beliefs and actions. On the other hand, there is an external call to the same principles made by the prophets and messengers. The growth and perfection of any being hinge upon the qualities and actions which are congruent with its nature, and match its innate disposition and faculties. That is why human happiness and perfection lie in following the divine religion, which is the same as living according to one’s fiṭrah (primal nature, innate disposition, initial makeup), as confirmed by the rule of reason, and is endorsed by the message of the divine prophets and messengers.

إِنَّا أَعْتَدْنا لِلْكافِرِينَ سَلاسِلَ وَ أَغْلالاً وَ سَعِيراً ٤

(76:4) Indeed We have prepared (aʿtadnā, from iʿtād) for the faithless chains (salāsil), iron collars (aghlālan), and a blaze (saʿīran).

Iʿtād means “to prepare, to arrange.” Salāsil is the plural of silsilah, meaning “a chain or rope by which a criminal is dragged.” Aghlāl is the plural of ghull, which has been defined as “shackles that tie the hands to the neck.” Al-Rāghib says: “Ghull is specifically used for a fetter that contains the limbs of a prisoner within itself.” Saʿīr means “blazing and flaming fire.” The meaning of the verse should be clear.

This verse describes the consequence of the ungrateful as referenced in the last verse: be he grateful or be he an ungrateful (). The consequence of the ungrateful is mentioned before that of the grateful because it is more concise.

إِنَّ الْأَبْرارَ يَشْرَبُونَ مِنْ كَأْسٍ كانَ مِزاجُها كافُوراً ٥

(76:5) Indeed the righteous (al-abrār) drink from a cup (kaʾs) seasone d (mizājuhā) with camphor (kāfūran),

Kaʾs denotes “a cup or a vessel containing some drink.” Mizāj (mixture, additive) is “a means and instrument for blending,” just as ḥizām (girdle, strap, belt) is “a means and instrument for girding.” Kāfūr (camphor) is a known substance. It is also used figuratively for anything that is cool and fragrant. Some have said that it is the name of a fountain in paradise.

Abrār is the plural of barr, which is a ṣifah mushabbahah derived from birr, meaning iḥsān (excellence, virtue, good). Barr is someone who does good deeds without desiring any gain from it—any reward, appreciation or recognition. They do good because it is good, not because some benefit would accrue to them as a result of it. And if their ego and personal preferences find that good deed difficult, they would patiently oppose their ego and desires, and would fulfill the good deed. They would do so because the act is good in itself, such as observing a vow, or because it is beneficial to others, such as feeding those needy servants of God.

It must be noted that there is no virtue or righteous deed unless it is accompanied by faith in God, His Messenger, and the Last Day. This is reflected in many verses, such as: They never have had faith. So Allah has made their works fail (). Accordingly, abrār believe in God, His Messenger, and the Last Day. And since their faith is coupled with spiritual growth and insight, they regard themselves as servants of their Lord, Who has created them and directs their affairs. They are not in charge of any gain or loss for themselves. They see it incumbent upon themselves not to will anything but the will of their Lord, and not do anything except what pleases Him. They give priority to His will over their own, and act for Him even if it means enduring the burdens of obedience, and opposing their own desires and inclinations. They do whatever they do for the sake of God, which makes them sincere servants of God at the level of actions.

The above qualities of the righteous are deduced from their Qur’anic descriptions in this chapter, such as: a spring where the servants of Allah drink (); We feed you only for the sake of Allah (); And He shall reward them for their patience (). These traits can also be inferred from their description in the verse: Righteousness is not to turn your faces to the east or the west; rather, righteousness is [personified by] those who have faith in Allah… (). We discussed the meaning of birr in our exposition of verse , and shall discuss it further under the verse: Nay! The record of the righteous is indeed in ʿIliyyūn ().

Indeed the righteous will drink…: The verse describes the state of the righteous in the hereafter, in contradistinction with the last verse, which describes the eternal condition of the faithless: Indeed We have prepared for the faithless… (). The righteous will abide in paradise and indulge in a drink that is mingled with camphor, which is cool and fragrant.

عَيْناً يَشْرَبُ بِها عِبادُ اللَّهِ يُفَجِّرُونَها تَفْجِيراً ٦

(76:6) a spring (ʿaynan) where the servants of Allah drink (yashrabu bihā, from shurb), which they make to gush forth abundantly (tafjīran).

The righteous are described as the servants of Allah, which indicates that they have donned the honorific garment of servitude, and have lived up to its implications. This is because the verse has a context of praise and positive connotation. Tafjīr of a spring means “splitting the earth for the spring to flow.” The righteous make a spring gush forth merely through their will and desire. This is because the realization and indulgence of heavenly pleasures hinge on nothing beyond the will of its inhabitants. The Qur’an says: There they will have whatever they will (). The last verse and this verse, as we said above, describe how the righteous will enjoy heavenly drinks in the hereafter. This is how the exegetes have interpreted the verses. Exegetes have also offered numerous and diverse interpretations concerning the words and the morphology of these two verses. Interested readers should refer to lengthy books of tafsīr.

Perhaps it is more plausible to say that the rewards described in these two verses are based on the embodiment of deeds (tajassum al-aʿmāl). That is, they express the reality of the good deeds of the righteous. The inner reality of the acts mentioned below—fulfilling one’s vows and feeding the needy for the sake of God []—is getting to drink from brimming cups that are seasoned with camphor, from a fountain that will spring out through their righteous deeds. Their deeds are in the form of actions in this world, but their realities will manifest to them in the everlasting paradise. In this sense, the two verses would be comparable to the verse: Indeed We have put iron collars around their necks, which are up to the chins, so their heads are upturned ().

A subtle piece of evidence that supports this interpretation is a consistent use of verbs in the present tense in these verses. The verb drink is used in these two verses in the present tense as yashrabūna () and yashrabu bihā (), not in the future tense as sa-yashrabūna and sa-yashrabu bihā. We see the same present tense used to describe their actions in the following verses: They fulfill (), they fear (), They give the food (). In this light, we can maintain the apparent meaning of they make to gush forth abundantly () as the act of bringing out a spring by employing its appropriate tools [of righteous deeds in this world, and not merely by one’s will in paradise].

يُوفُونَ بِالنَّذْرِ وَ يَخافُونَ يَوْماً كانَ شَرُّهُ مُسْتَطِيراً ٧

(76:7) They fulfill their vows and they fear a day whose ill will be widespread (mustaṭīran).

Mustaṭīr is an ism al-fāʿil (nominative substantive, active participial noun) derived from the verb istaṭāra, which means “to fully pervade and spread in all directions.” Istaṭāra is synonymous with ṭāra (to fly, to soar), but conveys a more emphasized and exaggerated meaning, as some have pointed out. When something like the fire or the morning grows to its maximum, it is said that it istaṭāra (has fully spread). What is meant in this verse—which is about the Day of Resurrection—is that the intensity, fears and punishments of that day will be at their utmost degree.

They fulfill their vows…: This phrase conveys its apparent meaning, concerning conventional vows. Some have said that it means fulfilling the convictions and resolutions of their hearts to act upon their religious obligations and follow the shariah in all matters. However, this would be a deviation of the meaning from its apparent sense without any supporting evidence.

وَ يُطْعِمُونَ الطَّعامَ عَلى‏ حُبِّهِ مِسْكِيناً وَ يَتِيماً وَ أَسِيراً ٨

(76:8) And despite their love for it, they give the food (yuṭʿimūna al-ṭaʿām) to the needy, the orphan and the captive,

Apparently ṭaʿām (food) is the antecedent of the pronoun “it” in their love for it. What is meant by “love” here is a strong inclination toward the food due to their intense need of it. This theme is supported by the verse: You will never attain virtue until you spend out of what you love (). Here are two other suggested interpretations:

(1) The antecedent of the pronoun “it” is God, meaning that they donate food only out of love for God, not for the sake of reward.

Comment: This is not acceptable because the sincerity of their intention is already expressed in the next verse, which narrates from them: We feed you only for the sake of Allah ().

(2) The antecedent of the pronoun “it” is the act of feeding (iṭʿām), which is inferred from the verb yuṭʿimūna (they feed).

Comment: This is also implausible. The problem with this view is that the love of feeding is of no virtue for which one may be praised. And if it is interpreted as feeding willingly and without any hesitation, then that would be against the apparent meaning of the text. Hence, it is most apparent to say that food is the antecedent of the pronoun “it.”

The meanings of miskīn (needy, poor) and yatīm (orphan) are conventionally known. Asīr (prisoner, captive) also denotes its conventional meaning, which is someone who is captured from the enemy in a war. Here are some other suggested meanings for asīr:

  1. Muslims who were taken captive in the Battle of Badr.
  2. Someone who is under arrest and/or held in a jail [like a convict].
  3. A slave.
  4. A married woman.

Comment: All of these are unwarranted impositions on the verse.

It should be noted that the theme of these verses is to present a narrative of a group of believers, called al-abrār (the righteous, the virtuous, the pious). The verses unveil some of their deeds—namely, fulfilling their vows and feeding the needy, the orphan and the captive—and praise them for these deeds and promise them splendid rewards. This means that the story mentioned in the verses is the cause of revelation (sabab al-nuzul) of the verses. This is unlike the context of other verses which present a topic hypothetically, discuss its benefits, and then promise a reward for it.

The fact that there was a captive among those whom these righteous individuals fed, is clear evidence for the verses having been revealed in Medina. This is because Muslims started taking captives only after the Prophet’s migration to Medina, where they could confront the infidels and the polytheists, not before that.

إِنَّما نُطْعِمُكُمْ لِوَجْهِ اللَّهِ لا نُرِيدُ مِنْكُمْ جَزاءً وَ لا شُكُوراً ٩

(76:9) [saying,] “We feed you only for the sake (wajh) of Allah. We do not want any reward from you nor any thanks.

Wajh (lit. face) is an aspect of something by which it faces and meets other things. The “face” of God is His attributes of action (al-ṣifāt al-fiʿliyyah), through which He bestows benefits upon His creation. Some examples of these attributes would be His act of creation, His provision of sustenance, and His direction of affairs. In short, it means God’s universal mercy which supports the existence of all beings and events. Accordingly, doing something for God’s face means seeking to benefit from His mercy and trying to please Him. This should be done through focusing on His mercy and pleasure alone, and relinquishing any hope or desire for any reward from any other source. That is why the righteous interpreted their first statement—We feed you only for the sake of Allah—by adding: We do not want any reward from you nor any thanks.

On a second level of meaning, God’s face would be His essential attributes (al-ṣifāt al-dhātiyyah), which are the source and origin of His attributes of action along with all the good that emanate from them in the world. At this level, acting for God’s face means performing an act out of love for God because He is the Beautiful, without any qualification. In other words, it means serving God because He is worthy of being served and worshiped.

There are several verses in the Qur’an which mention seeking the face of God as one’s objective in what one does, such as: Content yourself with the company of those who supplicate their Lord morning and evening, desiring His Face (); as you do not spend but to seek Allah’s face (). There are also other verses which convey the same meaning with other words: Yet they were not commanded except to worship Allah, dedicating their faith to Him as men of pure faith (); So supplicate Him, putting exclusive faith in Him (); Look! Pure religion is for Allah only ().

… We do not want any reward (jazāʾan) from you nor any thanks (shukūran): Jazāʾ (reward, retribution, compensation) means “reciprocating an act by something equivalent to it.” If it is a good act, then its compensation would be good; and if it is evil, then evil. Jazāʾ would generally include compensation for both act and speech. But since it is mentioned in contradistinction with thanks in this verse, it specifically means practical reciprocation in return for their act of feeding. Shukr and shukūr mean “remembering and revealing a favor with one’s heart, speech, or action.” Given its juxtaposition with reward, what is meant here is verbal praise and gratitude.

… “We feed you only for the sake of Allah…”: This is a statement by the righteous to those whom they fed: the needy, the orphan and the captive. There are two possible interpretations for this statement: (1) It is what they literally spoke. In that case, God is narrating their words, with an implied “they said” or “saying” at the beginning of the verse. What they meant by this statement was to comfort the recipients, and to reassure them that their donation will not be followed by any humiliation or abuse (minnah). (2) It is an expression of what they held and intended in their heart, called lisān al-ḥāl (language of condition or state). God admires them since He is well aware of the sincere orientation and the exclusive concentration of their hearts on Him.

إِنَّا نَخافُ مِنْ رَبِّنا يَوْماً عَبُوساً قَمْطَرِيراً ١٠

(76:10) Indeed we fear a frowning and fateful (qamṭarīran) day from our Lord.”

The Day of Resurrection is figuratively described as frowning. It means that the day will unfold for the wrongdoers with utmost severity. Qamṭarīr has been defined as “very difficult and formidable.” Here the righteous justify what was narrated from them in the last verse: We feed you only for the sake of Allah… (). The reason why they have dedicated their deeds only for the sake of God out of sincere servitude is that they fear such a tremendous day. However, they do not mention that day exclusively as the object of their fear, but they also include God into the picture: a day from our Lord. This is consistent with their motivation being only directed toward God’s face. Accordingly, they do not fear anyone else, just as they have no hopes in anyone, but their fear and hope are directed toward their Lord alone. They are afraid of the Day of Resurrection only because it is a day appointed by their Lord to reckon the deeds of His servants and pay them for what they have earned.

In a previous verse we read: and they fear a day whose ill will be widespread (), which identifies the day as their object of fear. This does not contradict the current verse, because the speaker in verse is God, where He had already ascribed to Himself the difficulties of that day: Indeed We have prepared for the faithless chains… (). In short, the fear mentioned in this verse pertains to the plane of actions, on the basis that all servants will be held accountable for their actions. This is because God has the right of servitude over all humans, regardless of any station that they may reach. The Qur’an says: Indeed to Us will be their return. Then, indeed, their reckoning will lie with Us ().

فَوَقاهُمُ اللَّهُ شَرَّ ذلِكَ الْيَوْمِ وَ لَقَّاهُمْ نَضْرَةً وَ سُرُوراً ١١

(76:11) So Allah has saved them (fa-waqāhum, from wiqāyah) from the ills of that day, and has met them (laqqāhum) with freshness (naḍratan) and joy (surūran).

Wiqāyah means “protection from harm.” When someone meets, encounters or welcomes another person with a certain object or quality, the verb laqqá yulaqqī is used with the letter bāʾ (by, with). Naḍrah means “radiating with wellness, energy and happiness; resplendent; healthy-complexioned.” Surūr (happiness, joy) is the antonym of sorrow and grief. The meaning is: “God has protected and delivered them from the evil of that day, and has received them with radiance and joy, meaning that they shall be fair-complexioned and delighted on that day.” This is comparable to the verse: Some faces will be resplendent on that day ().

وَ جَزاهُمْ بِما صَبَرُوا جَنَّةً وَ حَرِيراً ١٢

(76:12) And He shall reward them for their patience with a garden and [garments of] silk,

Patience here includes the three forms of it: (1) Patiently bearing the pains of afflictions. (2) Patiently enduring the difficulties of obedience. (3) Patiently abstaining from the temptations and pleasures of sins. Since they dedicated themselves to the “face” and satisfaction of their Lord in their life [], they gave priority to His will over their own preferences. Thus they were patient in the face of calamities and ordeals that He decreed for them; were patient in abiding by His commands; and were patient in avoiding what He prohibited—in spite of their own desires and personal preferences. As a result, God replaced the hardships and difficulties that they had faced with blessings and peace.

مُتَّكِئِينَ فِيها عَلَى الْأَرائِكِ لا يَرَوْنَ فِيها شَمْساً وَ لا زَمْهَرِيراً ١٣

(76:13) reclining therein on couches (al-arāʾik). They will find in it neither any [scorching] sun, nor any [biting] cold (zamharīran).

Arāʾik is the plural of arīkah (couch, throne), which means “something where one reclines.” Zamharīr means “bitter cold.” The meaning is: “They will receive the above rewards while being in a state of reclining on couches in paradise, where they will neither see a sun to be bothered by its heat, nor experience any severe cold to cause them discomfort.”

وَ دانِيَةً عَلَيْهِمْ ظِلالُها وَ ذُلِّلَتْ قُطُوفُها تَذْلِيلاً ١٤

(76:14) Its shades (ẓilāluhā) will be close (dāniyah, from dunuww) over them and its clusters (quṭūfuhā) [of fruits] will be hanging low.

Ẓilāl is the plural of ẓill (shade, shadow). “Its shades being close to them” means that they will be enveloped by the shades. Hence, closeness (dunuww) in this verse implies breadths and extension. Quṭūf is the plural of qiṭf, which means “picked fruit.” The fruits hanging low for them means that the fruits will be completely under their control, such that they can pick them as they wish, without any impediment or difficulty.

وَ يُطافُ عَلَيْهِمْ بِآنِيَةٍ مِنْ فِضَّةٍ وَ أَكْوابٍ كانَتْ قَوارِيرَا ١٥

(76:15) They will be served around with vessels (bi-āniyah) of silver and goblets (akwāb) of crystal

Āniyah is the plural of ināʾ, meaning “vessel, container.” It is similar in structure to aksiyah, which is the plural of kisāʾ (robe, cloak). Akwāb is the plural of kūb, which is “a liquid jar without any handle or spout.” This verse refers to young servants circumambulating the righteous with vessels and jars filled with drinks, as we shall see below in the verse: They will be waited upon by immortal youths… ().

قَوارِيرَا مِنْ فِضَّةٍ قَدَّرُوها تَقْدِيراً ١٦

(76:16) —crystal of silver—[from] which they determine with a precise measure.

This verse is an interpretative substitution for crystal at the end of the last verse. It is said that crystal of silver is a vivid analogy to show that the crystal is as pure as silver, not that it is made of silver literally. Alternatively, the verse involves an omission, where the implied meaning is: “crystal with the purity of silver.” The antecedent of the pronoun “they”—in which they determine—is the righteous inhabitants of paradise. What is meant is that they will determine the size and capacity of the abovementioned vessels and goblets as they wish. They will be served by vessels that are adjusted to exactly how much they want, not any less or more. God says: There they will have whatever they will (); they make to gush forth abundantly ().

Another possibility is that the antecedent of the pronoun “they” is the waiting servants, which is understood from the last verse: They will be served around (). Then it would mean that the servants would adjust the size of the vessels and goblets as the righteous would desire. Both the content and the amount of their drink will be according to their desire.

وَ يُسْقَوْنَ فِيها كَأْساً كانَ مِزاجُها زَنْجَبِيلاً ١٧

(76:17) They will be served therein with a cup of a drink seasoned with ginger,

It is said that the people at the time [that is, the immediate audience of the Qur’an] were fond of ginger in their drinks. That is why the Qur’an promises it to the righteous. And of course, the ginger of paradise would be far more fragrant and pleasant than worldly ginger.

عيْناً فِيها تُسَمَّى سَلْسَبِيلاً ١٨

(76:18) a spring in it, named Salsabīl.

There is an implied omission at the beginning of this verse, which could be either: (1) “From a spring…”; or (2) “I specifically mean a spring…” Al-Rāghib has interpreted salsabīl as “a spring that is accessible, pleasant and fluent, with a strong current.”

وَ يَطُوفُ عَلَيْهِمْ وِلْدانٌ مُخَلَّدُونَ إِذا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤاً مَنْثُوراً ١٩

(76:19) They will be waited upon by immortal (mukhalladūn) youths, whom, when you see them, you will suppose them to be scattered pearls.

Their young servants will be mukhallad (immoral, perpetual, eternal) meaning that their freshness, effervescence and radiance will never subside. Some have interpreted it as wearing a khiladah, which is a type of earring. Comparing them to scattered pearls can refer to the following aspects: (1) They will have a very pure complexion. (2) Their faces will be radiating. (3) They will reflect the light of one another. (4) They will be present and dispersed throughout the sittings of the people of paradise.

وَ إِذا رَأَيْتَ ثَمَّ رَأَيْتَ نَعِيماً وَ مُلْكاً كَبِيراً ٢٠

(76:20) When you see (raʾayta) there (thamma), you will see (raʾayta) bliss and a great estate.

Thamma (there) is exclusively used as a ẓarf makān (locative container, adverbial noun of place). That is why the first instance of the word raʾayta in the verse has been interpreted as casting a look somewhere. The meaning would be: “There, in paradise, if you cast a glance around, you will see such bliss that is beyond description, and such great estate that is beyond measure.”

Others have said that thamma is annexed to an omitted particle mā (what). The implied meaning would be: “When you see what is there, you will see such bliss and a great estate.” Such usage is permitted by the Kufan grammarians, but not by the Basrans. In this respect, the verse would be comparable to the verse: Certainly what was (mā) between you have been severed ().

عالِيَهُمْ ثِيابُ سُندُسٍ خُضْرٌ وَ إِسْتَبْرَقٌ وَ حُلُّوا أَساوِرَ مِنْ فِضَّةٍ وَ سَقاهُمْ رَبُّهُمْ شَراباً طَهُوراً ٢١

(76:21) Upon them will be cloaks of green silk (sundus) and brocade (istabraq) and they will be adorned with bracelets of silver. Their Lord will give them to drink a purifying drink.

The plural pronouns in this verse refer to the righteous; the verse describes their condition in paradise. Green is the adjective of cloaks, which functions as the subject of the sentence. Sundus has been interpreted as “a finely woven fabric of silk,” as opposed to istabraq, which is “a thickly woven silk.” Both terms are Arabicized [from a foreign language].

… and they will be adorned (ḥullū, from taḥliyah) with bracelets (asāwir) of silver…: Taḥliyah is synonymous with tazyīn (adornment, decoration). Asāwir is the plural of siwār, which is well-known (bracelet, armlet). According to al-Rāghib, it is an Arabicized form of [the Persian] dastwārah.

… Their Lord will give them to drink a purifying (ṭahūran) drink: That is a drink which will thoroughly cleanse them of all defilement. What is meant by defilement here is the defilement of inadvertence to God, and the veil of not being oriented toward Him. They are completely mindful of their Lord, and that is why they are entitled to praise Him, as the Qur’an says: and their concluding call will be, “All praise belongs to Allah, the Lord of all the worlds” (). As we discussed in our exegesis of Sūrah al-Ḥamd, only the chosen servants of God (al-mukhlaṣūn) are capable of praising God, which can be deduced from the verses: Clear is Allah of whatever they allege [about Him],—[all] except Allah’s exclusive servants ().

… Their Lord will give them to drink…: God does not mention any intermediaries involved here, but ascribes the act of giving them the drink directly to Himself. This is superior to all other blessings in paradise. Perhaps this is some of the “more” that is mentioned in the verse: There they will have whatever they wish, and with Us there is yet more ().

إِنَّ هذا كانَ لَكُمْ جَزاءً وَ كانَ سَعْيُكُمْ مَشْكُوراً ٢٢

(76:22) “This is indeed your reward, and your endeavour has been well-appreciated.”

This verse refers to what God will say as He grants them their rewards. It could also involve an omitted verb at the beginning, where the implied meaning would be: “They will be told: This is indeed your reward…”

… and your endeavour has been well-appreciated: This is a declarative statement which implies a non-assertive or illocutionary meaning. God is expressing His gratitude for their pleasing efforts and accepted deeds. This shall be such an elegant, promising and relieving expression to their hearts.

It is noteworthy that in the other Qur’anic descriptions of paradise, there is a mention of heavenly wives—like wide-eyed houris—as one of the most significant pleasures in paradise. However, in this verse there is no mention of that. We can perhaps deduce from this difference that there was some female presence among the righteous about whom these verses were revealed. Rūḥ al-maʿānī says:

Based on the account that this chapter was revealed about the Prophet’s Household (Ahl al-Bayt), a subtle point is that God makes no reference to wide-eyed houris. He only mentions immortal youths () as a courtesy to the Prophet’s jewel, Fāṭimah al-Batūl.

Examining Narrations ​

  1. It is narrated from ʿIkrimah and al-Ḥasan b. Abī al-Ḥasan: In Mecca God revealed Chapter 96 (iqraʾ bism rabbika), then 68 (nūn), 73 (al-Muzzammil)… And in Medina He revealed Chapter 83 (al-Muṭaffifīn), then 2 (al-Baqarah), 3 (Āl-i ʿImrān), 8 (al-Anfāl), 33 (al-Aḥzāb), 5 (al-Māʾidah), 60 (al-Mumtaḥanah), 4 (al-Nisāʾ), 99 (idhā zulzilat), 57 (al-Ḥadīd), 47 (Muḥammad), 13 (al-Raʿd), 55 (al-Raḥmān), 76 (hal atá ʿalá al-insān)…
  2. Ibn ʿAbbās said: Whenever the beginning of a chapter was revealed in Mecca, it was recorded there [as a Meccan sūrah], but then God would add to it as He willed. The first chapter of the Qur’an that was revealed was Chapter 96 (iqraʾ bism rabbika), then 68 (nūn), 73 (yā ayyuhā al-muzzammil)… Then the following chapters were revealed in Medina: 2 (al-Baqarah), then 8 (al-Anfāl), 3 (Āl-i ʿImrān), 33 (al-Aḥzāb), 60 (al-Mumtaḥanah), 4 (al-Nisāʾ), 99 (idhā zulzilat), 57 (al-Ḥadīd), 47 (al-Qitāl), 13 (al-Raʿd), 55 (al-Raḥmān), 76 (al-Insān)…
  3. Ibn ʿAbbās said: Sūrah al-Insān was revealed in Medina.
  4. Imam ʿAlī b. Abī Ṭālib said: I asked the Prophet concerning the reward of [reciting] the Qur’an. He told me the rewards of each sūrah one by one, in the order of their revelation. The first sūrah that was revealed to him in Mecca was Chapter 1 (Fātiḥat al-Kitāb), then Chapter 96 (iqraʾ bism rabbika), 68 (nūn)… And the first sūrah that was revealed in Medina was Chapter 2 (al-Baqarah), then 8 (al-Anfāl), 3 (Āl-i ʿImrān), 33 (al-Aḥzāb), 60 (al-Mumtaḥanah), 4 (al-Nisāʾ), 99 (idhā zulzilat), 57 (al-Ḥadīd), 47 (Muḥammad), 13 (al-Raʿd), 55 (al-Raḥmān), 76 (hal atá)…
  5. Al-Ḥasan b. al-Ḥasan Abū ʿAbd-Allāh b. al-Ḥasan said: This chapter is entirely Medinan, and was revealed about ʿAlī and Fāṭimah.
  6. Concerning the verse, And despite their love for it, they give the food… () Ibn ʿAbbās said: This verse was revealed with reference to ʿAlī b. Abī Ṭālib and Fāṭimah, the daughter of God’s Messenger.

Author’s comment: The verse [] is in the same context as the rest of the verses before and after it; the verses in the first section of the sūrah are all connected. Therefore, if this verse was revealed with reference to them, we can infer that the rest of the set was also revealed in Medina.

  1. Ibn ʿAbbās said: Once al-Ḥasan and al-Ḥusayn fell sick. The Messenger of God went to visit them, along with a group of people. They told ʿAlī, “O Abā al-Ḥasan, why don’t you make a vow for [the cure] of your sons?” Thus ʿAlī, Fāṭimah, and their maid Fiḍḍah, vowed to fast for three days if the two boys recovered from their illness. They healed, but the family did not have anything [to prepare for fasting].

ʿAlī borrowed three ṣāʿs of barley from a Jewish man named Shamʿūn al-Khaybarī. Fāṭimah grounded one ṣāʿ the first day, and baked five loaves of bread from it for the five of them. When they sat down to break their fast, a mendicant showed up at the door and called, “Al-salām ʿalaykum O household of Muḥammad! I’m a poor man among the Muslim poor. Feed me, so that God may feed you with heavenly blessings!” They chose to give priority to him over themselves. Thus they spent that night with only water, and started the next day fasting. At the end of the second day, when they sat down to break their fast, an orphan showed up at the door. Again, they gave priority to him over themselves. And on the third day, a captive came to them, and they did likewise.

The fourth day ʿAlī took al-Ḥasan and al-Ḥusayn by the hand, and went to see the Messenger of God. He saw them trembling like chicks due to starvation, and said, “It’s so distressing for me to see you in this condition.” He went home with them, where he found Fāṭimah in her praying niche (miḥrāb), her stomach joined to her back, and her eyes sunken. The scene distressed the Prophet. At that point, Gabriel descended and said, “Take this [sūrah] Muḥammad! God greets you for having such a household.” Then he recited the sūrah [to the Prophet].

  1. Imam al-Ṣādiq said: Fāṭimah had some barley which they mixed with oil and baked. When they sat down to eat, a poor man showed up and said, “I’m poor! May God show you mercy!” So ʿAlī got up and gave him one third of the food. Before long, an orphan came up and said, “I’m an orphan! May God show you mercy!” Again, he [ʿAlī] gave him one third. Then a captive came and said, “I’m a captive! May God show you mercy!” He [ʿAlī] gave him the other one third. Thus they did not taste that food [at all]. God revealed these verses about them, and the verses continue to be applicable to any believer who does the same for the sake of the Almighty God.

Author’s comment: As one can see, the story is abridged in this narration.

  1. In one of his debates with the Companions after ʿUmar’s death, Imam ʿAlī said, “I ask you by God! Is there anyone but me among you, for whom and whose children it was revealed: Indeed the righteous drink from a cup seasoned with camphor (), until the end of the sūrah?”

“No,” they confessed.

  1. Part of Imam ʿAlī’s argument against Abū Bakr was: “I ask you by God! Who is intended in the verse, They fulfill their vows and they fear a day whose ill will be widespread (), I or you?”

Abū Bakr admitted, “Rather, it refers to you.”

  1. Ibn ʿUmar said: Once a man from Abyssinia went to the Messenger of God, who told him, “Ask so that you may understand.” The man said, “O Messenger of God! You [Arabs] are given advantage over us by your color, your physique, and prophethood. Now, if I believe in what you believe in, and act like you act, do you think that I will be with you in paradise?”

“Of course,” the Prophet replied. “By the One in Whose hand is my life, the brightness of the black will be visible in paradise from a distance of a thousand years.”

Then the Prophet continued, “Whoever says, lā ilāh illā Allāh (there is no god but God), will have a covenant with God. And whoever says, subḥān Allāh wa bi-ḥamdihi (glory and praise be to God), 124,000 rewards will be written for them.”

Then this sūrah was revealed to him, from Has there been for man a period of time… () up to: and a great estate ().

The Abyssinian inquired, “Will my eyes see in paradise what your eyes will see?”

“Yes,” the Prophet confirmed. The man fell ill [because of hearing this] and died soon after.

Ibn ʿUmar added: I saw that the Messenger of God place him in his grave with his own hands.

  1. A black man came and started asking the Prophet several questions about tasbīḥ (saying subḥān Allāh, declaring God’s glory and transcendence) and tahlīl (saying lā ilāh illā Allāh, declaring God’s absolute oneness). ʿUmar b. al-Khaṭṭāb snapped at him, “Stop! You’re exhausting the Messenger of God [with too many questions].”

But the Prophet said, “You stop, ʿUmar!” Then this chapter was revealed to the Messenger of God: Has there been for man a period of time… (). When it reached the verses that describe paradise, the black man let out a shriek—and his soul with it. The Prophet said, “He died out of yearning for paradise.”

  1. The Messenger of God recited this sūrah—Has there been for man a period of time… ()—which had been just revealed to him. When he reached the verses that describe paradise, a black man who was there let out a shriek—and his soul with it. “It was yearning for paradise,” the Messenger of God commented, “which pulled out the soul of your friend.”

Author’s comment: Assuming the authenticity of these accounts, they imply that the revelation of the sūrah and the story of the man coincided. But they do not mean that the man’s story was a cause of revelation (sabab al-nuzul) of the of the sūrah. This is clearly reflected in the last narration. In short, there is no discordance between those three narrations and the view that the sūrah was revealed with reference to the Ahl al-Bayt. Moreover, Ibn ʿUmar’s narration [number 11] can be evidence for the occurrence of this story in Medina, because apparently he was present when the event happened, and he was eleven years old when he migrated to Medina.

  1. Ibn ʿAbbās said: Sūrah al-Insān was revealed in Mecca.

Author’s comment: This narration contradicts the mustafīḍah (multiple, diffused, numerous) narrations from Ibn ʿAbbās that we cited above, saying that the sūrah was revealed in Medina, and that it was revealed with reference to the Ahl al-Bayt. Besides, the theme and context of the verses—particularly They fulfill their vows… () and they give the food… ()—show that the sūrah pertains to an incident that actually occurred. And as we said before, a clear sign that the verses are Medinan is the mention of a captive among those whom they fed []. Muslims did not have any captives in Mecca.

Here is a summary of what some exegetes have said:

The narrations differ concerning this sūrah being Meccan or Medinan. It is more preferred to consider it Meccan. Rather, it is patent from its theme and context that it was among the earliest chapters revealed to the Prophet in Mecca at the outset of his mission (called al-ʿatāʾiq). This can be substantiated by the following observations:

(1) The chapter involves a very elaborate depiction of physical heavenly blessings and excruciating punishments [].

(2) It orders the Prophet to patiently follow God’s command, to not obey any sinner or disbeliever, to be steadfast with the truth that is revealed to him, and to refrain from reconciliation with polytheists []. These were commands that were revealed in Mecca, where the Prophet and his Companions were persecuted, as one can see in Chapters 68 (al-Qalam), 73 (al-Muzzammil) and 74 (al-Muddaththir).

Accordingly, the possibility that the sūrah was revealed in Medina should be dismissed.

The above view is not plausible, and its two observations can be contested as follows:

(i) Including a very elaborate description of physical heavenly blessings and excruciating punishments is not something restricted to Meccan chapters. Thus it does not prove the sūrah being revealed there. For instance, Chapters 55 (al-Raḥmān) and 22 (al-Ḥajj) are Medinan, as we saw in the narrations that list the chronological order of revelation, yet they include fairly elaborate depictions of blessings and punishments, much more than what is found in the current chapter.

(ii) The sūrah’s commands to the Prophet—to be patient, to not obey the sinners and disbelievers, to not be pliable with them, and to be steadfast with the truth that is revealed to him—appear in the second section of the sūrah, starting from the verse, Indeed We, We have gradually sent down to you the Qur’an, a gradual descent (). It is quite likely that this part of the sūrah—which has a distinct theme, tone and context from the first part—was revealed in Mecca. This can be confirmed by the many narrations that we cited above, which identify only the first section of the chapter as being revealed with reference to the Ahl al-Bayt. Accordingly, the first part of the sūrah would be Medinan, the second part Meccan.

Even if we assume that the chapter was entirely revealed at once, enjoining patience to the Prophet is not particular to Meccan chapters. A counter example is the verse: Content yourself with the company of those who supplicate their Lord morning and evening, desiring His Face, and do not loose sight of them, desiring the glitter of the life of this world. And Do not obey him whose heart We have made oblivious to Our remembrance, and who follows his own desires, and whose conduct is [mere] profligacy (). This verse was revealed in Medina as per the narrations. As one can see, it very closely resembles the verses of the current chapter in terms of meaning and context. The reader is encouraged to refer to this verse and reflect on it.

Moreover, the persecutions that the Prophet endured in Medina—from the hypocrites, those with sickness in their hearts, and the weak unrefined believers—was no less than what he faced in Mecca from the polytheists. The accounts of his life bear witness to this. Finally, there is no reason to assume that sin and disbelief were restricted to Meccan polytheists. There were also disbelievers elsewhere, and the Qur’an ascribes sin to all Muslims in several verses, such as: Each man among them bears [the onus for] his share in the sin (); But someone who commits an iniquity or sin and then accuses an innocent person of it, is indeed guilty of calumny and a flagrant sin ().

  1. Once Imam al-Bāqir was asked about the meaning of the verse, he was nothing to be mentioned (). He replied: It means that he was something, but was not [worthy of being] mentioned.
  2. Imam al-Bāqir said: He [the human being] was mentioned in the knowledge of God, but was not mentioned in His creation.

Author’s comment: This means that the human being existed in the divine knowledge, and then they were created externally. Thus they became something to be mentioned among what God has created.

  1. Imam al-Ṣādiq said: He [the human being] was preordained, but not mentioned.

Author’s comment: This hadith conveys the same meaning as the last one.

  1. Concerning the same verse [] Tafsīr al-Qummī says: He [the human being] was neither to be found in the knowledge, nor in the mention. Another hadith says, “He was to be found in the knowledge, but not in the mention.”

Author’s comment: The first hadith means that the person was neither to be found in the people’s knowledge, nor in their mention and remembrance (dhikr). The second hadith means that the person was found in God’s knowledge, but was not mentioned or remembered among the people.

  1. Concerning the words, a mixed fluid (amshāj), which We transform () Imam al-Bāqir said: This means a mixture of the fluids of the man and the woman.
  2. Once Imam al-Ṣādiq was inquired about the verse: Indeed We have shown him the way, be he grateful or be he ungrateful (). He explained: He either takes the guidance, which makes him grateful; or he leaves it, which makes him ungrateful.
  3. Concerning the same verse [] Imam al-Ṣādiq said: It means We made him know [the path], whether he takes it or leaves it.
  4. The Messenger of God said: Every child is born with a pristine nature (fiṭrah) [of monotheism, and they maintain it] until they are capable of expressing it. When they express it, they become either grateful or ungrateful. And the Almighty God knows best [what is in the hearts].
  5. Imam al-Bāqir said: a spring where the servants of Allah drink, which they make to gush forth abundantly (): That is a fountain in the house of the Messenger of God [in paradise], which will flow toward the homes of the prophets and the believers. They fulfill their vows (): This refers to ʿAlī, Fāṭimah, al-Ḥasan, al-Ḥusayn and their maid. And they fear a day whose ill will be widespread (mustaṭīran) (): It [mustaṭīr] means frowning and contracted faces [in anguish and anxiety]. And despite their love for it, they give the food (): That is despite their appetite for the food and desiring it themselves. To the needy (): one of the Muslim mendicants; the orphan (): one of the Muslim orphans; and the captive (): one of the captives of the polytheists [living among the Muslims]. When they feed them, they say: “We feed you only for the sake of Allah. We do not want any reward from you nor any thanks” (). By God, they did not say this to them, but this is what they intended in their hearts, and God revealed what they held within. They said: “We do not want any reward by which you compensate us, nor any thanks by which you praise us. We are feeding you only for the sake of God, seeking His reward.”
  6. Al-Ḥasan [al-Baṣrī] said: There were polytheist captives [among Muslims] when it was revealed: And despite their love for it, they give the food to the needy, the orphan and the captive ().

Author’s comment: This account implies that the verse was revealed in Medina.

  1. Concerning the words, a frowning and fateful day (yawman ʿabūsan qamṭarīran) () the Prophet said: What is between the eyes [that is, the forehead] will contract [in anguish and anxiety].
  2. Imam al-Bāqir said in a hadith about paradise: Its fruits will be dangling close to them, as God says: Its shades will be close over them and its clusters [of fruits] will be hanging low (). They are so close that a believer can access any kind of fruit that they crave with their mouth while they are reclining [on their couch]. Every type of fruit will say to a friend of God, “O friend of God! Partake of me first before you eat another one.”
  3. Concerning immortal (mukhalladūn) youths () Tafsīr al-Qummī says: It [mukhalladūn] means musawwarūn (wearing bracelets and/or armlets).
  4. ʿAbbās b. Yazīd says: One day I was visiting Imam al-Ṣādiq, where I asked him: “Tell me about the verse: When you see there, you will see bliss and a great estate (). What is this estate that the Almighty God has glorified as great?”

He explained, “Once God admits the people of paradise into paradise, He will send an emissary to one of His friends. The emissary will encounter some doorkeepers at his gate, who will tell him, ‘Wait here until we ask permission for you!’ Hence, the Lord’s emissary cannot access them without their permission. That is the meaning of the verse: When you see there, you will see bliss and a great estate ().”

  1. Concerning the verse, When you see there, you will see bliss and a great estate () Imam al-Ṣādiq said: It neither terminates nor perishes.
  2. Concerning Upon them will be cloaks of green silk () Imam al-Ṣādiq said: The cloaks will be [hanging] above them, whereby they will wear them [with ease].

Discourse

The discussion “Discussion on the Reality of the Human Being According to the Qur’an” appears here in the printed volume. Read it in the Al-Mizan App.

  1. This is how we should interpret the view of some early exegetes, saying that the interrogative hal (has) at the beginning of this verse implies qad (indeed, surely). They did not mean, unlike what some other exegetes have understood, that qad is one of the lexical meanings of hal. (Auth.) ↩︎

  2. This is because assuming a transposition in the verse requires some evidence and indication. (Trans.) ↩︎

  3. See volume 7, pp. 51ff of the English translation. (Trans.) ↩︎

  4. The meaning would be: “We have shown them the way—both the way of gratefulness and the way of ungratefulness.” (Trans.) ↩︎

  5. Another relevant verse is: and We have shown him the two paths [of good and evil] (). ↩︎

  6. See verse above, and verse below. Also see volume 1, pp. 143 and 162ff of the English translation, under verses and ; volume 2, pp. 209ff and 271-272, under verses and ; volume 13, pp. 25ff and 81ff, under verses and ; volume 15, p. 65, under verses .

    This is the author’s witty way of avoiding a deterministic interpretation of the verse. However, such literal meticulosity is not sufficiently strong to solve the problem of free will. Nor has it Qur’anic support. Indeed, the Qur’an considers everything to be subject to God’s will—not only our will, but also our acts. The ultimate solution is to be sought in God’s absolute oneness, not in a subtle distinction between human will and human action. This can be found in some of the author’s discussions referenced above, as well as his exposition of verse below. (Trans.) ↩︎

  7. A ṣifah mushabbahah (also called ṣifah mushbihah) is an adjective that is similar to an active participle (ism al-fāʿil). It serves as an adjective, and indicates the establishment, subsistence, and strength of a quality in the subject. In this case it means “firmly pious, most excellent, highly virtuous.” (Trans.) ↩︎

  8. See volume 2, pp. 316ff of the English translation. (Trans.) ↩︎

  9. The word ʿaynan (spring, fountain) is manṣūb in terms of inflection, which can have two possible interpretations: (1) It is due to the omission of a particle that assigns the oblique case (called nazʿ al-khāfiḍ). The implied meaning is: “From a spring…” where there is an omitted preposition min (from, of) at the beginning of the verse. (2) It is the object of an omitted verb that denotes specification [for emphasis]. The implied meaning is: “I specifically mean (akhuṣṣu) a spring…” It is said that shurb (drinking) is transitive by itself, which means that the letter bāʾ (by, with, through) in bihā is zāʾidah (extra, redundant, semantically empty). (Auth.) ↩︎

  10. The meaning is: “They feed others out of their love for God.” (Trans.) ↩︎

  11. The meaning is: “They feed others out of their love for feeding.” (Trans.) ↩︎

  12. The meaning is: “Notwithstanding their personal interest in their food, they donate it to others.” (Trans.) ↩︎

  13. In other words, putting verses and together, we can deduce that these servants are afraid of that day because it is prepared by God, which means that they are ultimately fearful of their Lord alone. (Trans.) ↩︎

  14. The letter bāʾ is not used in this verse, but the author has taken it to be implied. (Trans.) ↩︎

  15. The particle mā (what, what was) is not mentioned in the text of verse , but is understood from the context. In the first interpretation, “there” (thamma) is the container where the seer is positioned and the act of seeing occurs. In the second interpretation, it is the object of seeing. Both interpretations effectively reduce to the same meaning, albeit the second one is slightly more apparent. The English translation is made compatible with both. (Trans.) ↩︎

  16. Ṭahūr can also be interpreted as “very pure,” as most English translators have understood. This would match the Qur’anic verses which describe the drinks of paradise as being free from any headache or stupefaction. Nevertheless, it can be argued that something at the utmost degree of purity would also be purifying. The only other usage of ṭahūr in the Qur’ān—in verse —can also bear both meanings. (Trans.) ↩︎

  17. See volume 1, p. 48 of the English translation, under verse . (Trans.) ↩︎

  18. In other words, it means: “I am thankful to you for your efforts.” (Trans.) ↩︎

  19. Al-Suyūṭī’s al-Itqān, on the authority of al-Bayhaqī’s Dalāʾil al-nubuwwah, via its chain of narration. The exact same series of chapters is narrated from Ibn ʿAbbās, reported in in al-Suyūṭī’s al-Itqān, on the authority of al-Bayhaqī’s al-Dalāʾil, via its chain of narration, on the authority of Mujāhid. The difference is that the second account also includes three Meccan chapters that were missing from ʿIkrimah and al-Ḥasan’s narration: Chapters 1 (al-Fātiḥah), 7 (al-Aʿrāf) and 19 (Kāf-Hāʾ-Yāʾ-ʿAyn-Ṣād). ↩︎

  20. Al-Suyūṭī’s al-Itqān, on the authority of Ibn al-Ḍurays’ Faḍāʾil al-Qurʾān, via its chain of narration, on the authority of ʿUthmān b. ʿAṭāʾ Khurāsānī, on the authority of his father. ↩︎

  21. Al-Durr al-manthūr, on the authority of Ibn al-Ḍurays, Ibn Mardawayh and al-Bayhaqī. ↩︎

  22. Majmaʿ al-bayān, via its chain of narration, on the authority of al-Ḥākim, via its chain of narration, on the authority of Saʿīd b. Musayyib. ↩︎

  23. He is known as al-Ḥasan al-Muthallath (the Third Ḥasan), and was a companion of Imams al-Bāqir and al-Ṣādiq. His father was also named al-Ḥasan (known as al-Ḥasan al-Muthanná, the Second Ḥasan), who was the son of Imam al-Ḥasan ibn ʿAlī ibn Abī Ṭālib. (Trans.) ↩︎

  24. Majmaʿ al-bayān, on the authority of Abū Ḥamzah al-Thumālī’s Tafsīr. ↩︎

  25. Al-Durr al-manthūr, on the authority of Ibn Mardawayh. ↩︎

  26. Each ṣāʿ is about 3 kg. Therefore, each bread was made of about 600 grams of barley. (Trans.) ↩︎

  27. Al-Kashshāf. This account is reported through several chains of narration, on the authority of ʿAṭāʾ, from Ibn ʿAbbās. Al-Baḥrānī has reported it in Ghāyat al-marām from the following sources: (1) Abū al-Muʾayyad al-Muwaffaq b. Aḥmad’s Faḍāʾil Amīr al-Muʾminīn, via its chain of narration, on the authority of Mujāhid, from Ibn ʿAbbās. (2) The same book, via another chain of narration, on the authority of al-Ḍaḥḥāk, from Ibn ʿAbbās. (3) Al-Juwaynī’s Farāʾid al-simṭayn, via its chain of narration, on the authority of Mujāhid, from Ibn ʿAbbās. (4) Al-Thaʿlabī, via its chain of narration, on the authority of Abū Ṣāliḥ, from Ibn ʿAbbās. It is also reported in Majmaʿ al-bayān, on the authority of al-Wāḥidī’s Tafsīr. (Auth.)

    Abū al-Muʾayyad al-Muwaffaq b. Aḥmad is known as Akhṭab Khwārazm, and his book Faḍāʾil Amīr al-Muʾminīn is also known as al-Manāqib. Numbers (1) and (4) are both quoted from this book, both through al-Thaʿlabī, but via different chains of transmission. Al-Juwaynī, in number (3), is also known as al-Ḥamwīnī [also recorded as al-Ḥammūyanī and al-Ḥamawī], especially in Shia sources, where he is attributed to his grandfather Ibn Ḥammūyah. (Trans.) ↩︎

  28. Tafsīr al-Qummī, on the authority of his father, on the authority of ʿAbd-Allāh b. Maymūn. Al-Baḥrānī has narrated this in Ghāyat al-marām from the following sources [in addition to Tafsīr al-Qummī]: (1) Al-Mufīd’s al-Ikhtiṣāṣ, via its chain of narration. (2) Al-Ṣadūq’s al-Amālī, via its chain of narration, on the authority of Mujāhid, from Ibn ʿAbbās. (3) Al-Ṣadūq’s al-Amālī, via its chain of narration, on the authority of Salamat b. Khālid, from Imam Jaʿfar b. Muḥammad, from his father. (4) Muḥammad b. al-ʿAbbās b. Māhyār’s Tafsīr, via its chain of narration, on the authority of Ibī Kathīr al-Zubayrī, from Ibn ʿAbbās. It is also narrated from Aṣbagh b. Nubātah in al-Manāqib [of Ibn Shahr-Āshūb]. ↩︎

  29. Al-Iḥtijāj. ↩︎

  30. Al-Khiṣāl. ↩︎

  31. Al-Durr al-manthūr, on the authority of al-Ṭabarānī, Ibn Mardawayh and Ibn ʿAsākir. ↩︎

  32. Al-Durr al-manthūr, on the authority of Aḥmad’s al-Zuhd, on the authority of Muḥammad b. Muṭarrif, on the authority of “a reliable narrator.” ↩︎

  33. Al-Durr al-manthūr, on the authority of Ibn Wahab, on the authority of Ibn Zayd. ↩︎

  34. Al-Durr al-manthūr, on the authority of al-Naḥḥās. This is an abridged version of a lengthy account narrated by al-Naḥḥās in al-Nāsikh wa al-mansūkh, which is also reported in al-Itqān. ↩︎

  35. See hadith numbers 1-3 and 6-8 above. (Trans.) ↩︎

  36. Majmaʿ al-bayān, on the authority of al-ʿAyyāshī, via its chain of narration, on the authority of ʿAbd-Allāh b. Bukayr, on the authority of Zurārah. ↩︎

  37. “Mentioned” in these narrations and the verse can also be translated as “remembered, found, present.” (Trans.) ↩︎

  38. Majmaʿ al-bayān, on the authority of al-ʿAyyāshī, via its chain of narration, on the authority of Saʿīd al-Ḥadhdhāʾ. A similar hadith to this is narrated from Imam al-Ṣādiq, on the authority of ʿAbd al-Aʿlá Mawlá of Āl-i Sām. ↩︎

  39. Al-Kāfī, via its chain of narration, on the authority of Mālik al-Juhanī. ↩︎

  40. This expression shows that the author assumed all of al-Qummī’s quotes and interpretations to be narrations from the Infallibles. That is why he has included them in his examination of the narrations. (Trans.) ↩︎

  41. Tafsīr al-Qummī, on the authority of Abū al-Jārūd. ↩︎

  42. Al-Kāfī, via its chain of narration, on the authority of Ḥumrān b. Aʿyan. This is also narrated from Imam al-Bāqir by al-Qummī in his Tafsīr, via its chain of narration, on the authority of Ibn Abī ʿUmayr. ↩︎

  43. Al-Tawḥīd, via its chain of narration, on the authority of Ḥamzah b. al-Ṭayyār. ↩︎

  44. Al-Durr al-manthūr, on the authority of Aḥmad and Ibn al-Mundhir, on the authority of Jābir b. ʿAbd-Allāh. ↩︎

  45. This is apparently an interpretation of ʿabūsan qamṭarīran (frowning and fateful) in verse . See hadith number 25 below. (Trans.) ↩︎

  46. Al-Ṣadūq’s al-Amālī, via its chain of narration, from Imam al-Ṣādiq. ↩︎

  47. Al-Durr al-manthūr on the authority of Saʿīd b. Manṣūr, Ibn Abī Shaybah, Ibn al-Mundhir and Ibn Mardawayh. Similar accounts to this are narrated from: (1) Qatādah, on the authority of ʿAbd b. Ḥumayd. (2) Ibn ʿAbbās, on the authority of Ibn al-Mundhir, on the authority of Ibn Jurayḥ. (3) Ibn ʿAbbās, on the authority of ʿAbd al-Razzāq and Ibn al-Mundhir. ↩︎

  48. Al-Durr al-manthūr on the authority of Ibn Mardawayh, on the authority of Anas b. Mālik. ↩︎

  49. Al-Kāfī, via its chain of narration, on the authority of Muḥammad b. Isḥāq al-Madanī. ↩︎

  50. Maʿānī al-akhbār, via its chain of narration. ↩︎

  51. Majmaʿ al-bayān. ↩︎

  52. Majmaʿ al-bayān. ↩︎