Surah Al-Insaan (76): Read Online and Download - English Translation

عَيْنًا يَّشْرَبُ بِهَا عِبَادُ اللّٰهِ (that will be a spring from which Allah's slaves will drink...76:6). Grammatically, ` ainan (spring) is a complement [ badal ] to kaf ran which explains Kf r. Given this construction, it becomes certain that fur is the name of a spring. However, if the word ` ainan is taken as an explanation to ka's (goblet), the meaning would be that the goblet will contain a drink from a spring specified for Allah's slaves. In this case, it is also possible that the term 'Allah's slaves' refers to a category other

than 'Abrar' (Righteous).

يُوْفُوْنَ بِالنَّذْرِ (They [ are the ones who ] fulfill the vows...76:7). This describes the reason why the righteous believers and Allah's slaves will receive these favours and bounties. This verse signifies that whenever they vow to do a good act, they invariably fulfill the vow. The word 'vow' literally means 'to take upon oneself an obligation which Shari` ah has not obligated on him'. Once a vow is taken, it becomes obligatory to fulfill it. Here it is stated that great rewards and favours for the inmates of Paradise would be apportioned to them because they fulfilled the vow. The verse indicates that when they are so particular about fulfilling their vows that are taken by them upon themselves, they would be even more particular about fulfilling the obligations enjoined upon them by Allah. Thus 'the fulfillment of vows' covers the entire spectrum of religious obligations. They would receive the favours of Paradise, if they completely obey Allah and rigorously apply His sacred laws. In any case, this statement emphasises the importance and obligation of fulfillment of vows.

(1) It should be noted that in the original text of Ma` rif-ul-Qur'an, the expression is such that the vow may be confused by a layman with oath. To understand the point, it should be borne in mind that if a person makes a vow to commit a sin, like telling a lie, or drinking liquor, this vow is not recognized in Shri` ah. It is necessary for such a person to abstain from the sin, and since the vow is not recognized by the Sharl'ah, no expiation (kaffarah) is needed. However, it is the rule about oath that has been mentioned in the text above. That is, if someone swears an oath to tell a lie, for example, he has to break the oath and offer karah.(Muhammad Taqi Usmani)

Ruling

There are several conditions that must be met before a vow can be constituted: [ 1] The vow must be legitimate and permissible - not a sin. If a person swears an oath to commit a sinful act, it is necessary for him to break the oath, and pay the expiation for violating it." ) [ 2] It must not be legislated by Allah as an obligatory duty, as for instance if a person were to vow that he will perform the prescribed prayer or witr prayer, the vow would be null and void, because it is already a prescribed obligation. [ 3] According to Imam A` zam Abu Hanifah, it is also a condition that the vowed act must be an act of worship in itself, and such act of worship should belong to those forms of worship which have been made obligatory in some way or the other, as for instance prayers, fasting, charity, sacrifice and so on. If the vowed act is not prescribed as a worship, such a vow will be void. For instance, if a person were to vow that he will pay a visit to a sickly patient, or follow a funeral procession, this vow will not be valid, because although these acts carry rewards as acts of worship, yet they are not acts, of worship in themselves (Al ` Ibadat ul Maqsudah). Detailed rules and principles related to vows and oaths are available in books of jurisprudence.

وَيُطْعِمُوْنَ الطَّعَامَ عَلٰي حُبِّهٖ مِسْكِيْنًا وَّيَـتِـيْمًا وَّاَسِيْرًا (and they give food, despite their love for it, to the needy, and the orphan, and the captive... 76:8). The other reason why the inmates of Paradise will receive these favours is given in this verse, that is, their feeding the needy, the orphans and the captives.

عَلٰي حُبِّهٖ (despite their love for it). This would mean that they give food to the needy while they themselves love it and desire it_ not that they eat to their fill and give the left-over food to the needy and poor. That feeding the poor and orphans is a form of worship and attracts reward is obvious. The word 'captive' refers to all prisoners, Muslim criminals, as well as infidels who are kept in prisons according to the principles of Shari` ah. It is the responsibility of the Islamic government to feed them. Anyone who feeds them is actually assisting the government and the public treasury. Therefore, feeding the prisoners, even Non-Muslims, is an act of reward. In the early days of Islam, especially, feeding the prisoners and taking care of them or protecting them was a responsibility that was shared by the general body of Muslims, as it happened with the prisoners of the Battle of Badr.

قَوَا۩رِيْرَا۟ مِنْ فِضَّةٍ (vessels of silver...76:16). Silver vessels in this world are dense which can never be like glass, and that which is made of glass can never be silver. Thus silver and glass are two contradictory concepts in this world. However, it is a characteristic of Paradise that its glasses will be as bright as silver, and as transparent and sparkling as crystal.

Sayyidna Ibn ` Abbas said: The blessings given in Paradise have their likes in this world also, except these vessels that are made of silver, but as transparent as a mirror."

وَيُسْقَوْنَ فِيْهَا كَاْسًا كَانَ مِزَاجُهَا زَنْجَبِيْلًا (And they will be served with a goblet of drink blended with ginger...76:17). The word zanjabil means 'ginger'. The Arabs loved that their drink should be mixed with ginger. Therefore, it is mentioned in the context of Paradise [ so that they are served with drinks flavoured with ginger of paradisiacal quality and splendour ]. Some scholars say that the only thing the blessings of Paradise and the blessings of this world share in common is their name, and they have nothing else in common. Therefore, the 'ginger' of this world cannot be equated with the 'ginger' of Paradise.

وَّحُلُّوْٓا اَسَاوِرَ مِنْ فِضَّةٍ ۚ (...And they will be adorned by bracelets of silver...76:21). The asawir is the plural of siwar that refers to a 'bracelet'. It is a piece of jewellery worn around the wrist. This verse speaks of'silver bracelets'. On another occasion [ 22:23], the Qur'an speaks of asawira min dhahab 'gold bracelets'. There is no discrepancy between the two verses, because sometimes the silver bracelets will be worn, and at other times the gold bracelets, or some will wear gold bracelets and others will wear silver bracelets.

However, a question arises in any case: A bracelet looks good on women, but does not suit men. Why will the men of Paradise wear bracelets? The Answer is that suitability of any piece of jewellery to men or women depends on custom. The style and appeal of jewellery differ from country to country and vary from nation to nation. In some cultures, a piece of jewellery is treated as highly inappropriate for men, and in other cultures it is regarded as highly beautiful and elegant. The Chosros [ Persian kings ] used to wear bracelets around their wrists, and various kinds of jewellery used to be studded on their chest and crown. This was counted as a distinctive feature of their prestige and honour. After the conquest of Persian empire, the treasures that fell into Muslims' hands contained the Persian Emperor's bracelets. Thus the various cultures and nations differ in their taste for jewellery in this very world. The flair and taste for jewellery for men in Paradise cannot be equated with their flair for it in this world.

اِنَّ هٰذَا كَانَ لَكُمْ جَزَاۗءً وَّكَانَ سَعْيُكُمْ مَّشْكُوْرًا ([ It will be said to them,] This is a reward for you, and your effort has been appreciated....76:22). Allah will address the inmates of Paradise once they have entered Paradise, and will announce to them that the amazing bounties are granted to them as a reward for their good deeds they had done in the world, and their deeds have been appreciated by Allah. These expressions will be made to them by way of congratulation. For the people of love, the Divine congratulatory expressions will outweigh all the other blessings of Paradise put together. The congratulatory words are a proof positive of Divine pleasure.

Having mentioned the general blessings of the inmates of Paradise, special blessings that are conferred on the Holy Prophet are listed. Firstly, the blessing in the form of the revelation of the Qur'an is mentioned. The Holy Prophet is, then, directed that the opponents and obdurate non-believers will obstinately reject the message and persecute him. So, he is to submit patiently to Allah's decision, and he should not obey any sinner or ungrateful person. Secondly, he is commanded to pronounce the name of Allah, and worship Him day and night. Further, he should prostrate before Him, during the night, and pronounce His purity for long times at night. This preoccupation will serve as a remedy for the non-believers' persecution. Towards the conclusion of the passage, the verse shows the reason for the persistence of the obdurate infidels. These ignoramus are intoxicated with the fleeting pleasures of this world, and have neglected the Hereafter, whereas if they had pondered in their own being or existence, they would have recognised and understood their Creator and Maker.

نَحْنُ خَلَقْنٰهُمْ وَشَدَدْنَآ اَسْرَهُمْ ۚ وَاِذَا شِئْنَا بَدَّلْنَآ اَمْثَالَهُمْ تَبْدِيْلًا (We have created them and have made their joints strong. And whenever We will, We would replace them with others like them, a total replacement. ...76:28)

Miracles of Nature Respecting Human Joints

This verse alludes to the fact that even though man's limbs and organs are perpetually in motion, and the wear and tear on them is phenomenal, they continue to function from birth to death. When machines made of iron or steel wear out and require regular servicing to remain functioning for even a short period, man's body, made of soft tissues and muscles, functions for decades and scores of years without maintenance. Let us take the joints of the fingers [ or other joints of the human body ]. They are moved vigorously in different ways in an uncountable number of times. Heavy pressure and force is applied to them for seventy to eighty years [ on an average ], yet the finger joints [ and other joints ] remain intact. It is certainly only Allah Who makes this possible. 'Glorious is Allah, the Best of Creators!'

Alhamdu1i11ah

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