🕋 تفسير سورة الإنسان
(Al-Insan) • المصدر: EN-AL-JALALAYN
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ هَلْ أَتَىٰ عَلَى الْإِنْسَانِ حِينٌ مِنَ الدَّهْرِ لَمْ يَكُنْ شَيْئًا مَذْكُورًا
📘 Has there ever been — there has indeed been — for man Adam a period of time forty years in which he was a thing unmentioned? — he was during this period a fashioned in clay and not mentioned; alternatively what is meant by insān ‘man’ is the generic noun and by hīn ‘a period of time’ the period of gestation.
إِنَّا نَخَافُ مِنْ رَبِّنَا يَوْمًا عَبُوسًا قَمْطَرِيرًا
📘 Indeed we fear from our Lord a day of frowning one in which faces scowl in other words a horrid day to observe on account of its severity calamitous’ severe in that respect.
فَوَقَاهُمُ اللَّهُ شَرَّ ذَٰلِكَ الْيَوْمِ وَلَقَّاهُمْ نَضْرَةً وَسُرُورًا
📘 God has therefore shielded them from the evil of that day and has granted them radiance fairness and resplendence in their faces and joy.
وَجَزَاهُمْ بِمَا صَبَرُوا جَنَّةً وَحَرِيرًا
📘 And He has rewarded them for their patience for their steadfastness in refraining from disobedience with a Garden into which they are admitted and silk which they are given to wear;
مُتَّكِئِينَ فِيهَا عَلَى الْأَرَائِكِ ۖ لَا يَرَوْنَ فِيهَا شَمْسًا وَلَا زَمْهَرِيرًا
📘 reclining muttaki’īna is a circumstantial qualifier referring to the subject of the implicit verb udkhilūhā ‘they are admitted into it’ therein upon couches arā’ik are beds inside canopies. They will not find lā yarawna is a second circumstantial qualifier therein either sun or bitter cold neither heat nor cold; but it is also said that zamharīr means ‘the moon’ and so in other words it means that it will be bright without any sun or moon.
وَدَانِيَةً عَلَيْهِمْ ظِلَالُهَا وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلًا
📘 And close dāniyatan is a supplement to the syntactical locus of the clause lā yarawna in other words it is a supplement to the import ghayra rā’īna over them will be its shades its trees and its clusters of fruits will hang low its fruits will brought close so that they are reached by the one standing the one sitting or the one lying down.
وَيُطَافُ عَلَيْهِمْ بِآنِيَةٍ مِنْ فِضَّةٍ وَأَكْوَابٍ كَانَتْ قَوَارِيرَا
📘 And they will be waited upon from all around them in it with vessels of silver and goblets akwāb are cups without handles of crystal —
قَوَارِيرَ مِنْ فِضَّةٍ قَدَّرُوهَا تَقْدِيرًا
📘 crystal of silver that is they are made of silver which is transparent like crystal — which they that is the ones passing around them in service have measured in a precise measure according to the measure required by the one drinking it neither more nor less which makes for a most delightful drink.
وَيُسْقَوْنَ فِيهَا كَأْسًا كَانَ مِزَاجُهَا زَنْجَبِيلًا
📘 And they will be given to drink therein a cup wine whose mixture that with which it is mixed is ginger
عَيْنًا فِيهَا تُسَمَّىٰ سَلْسَبِيلًا
📘 a spring ‘aynan substitutes for zanjabīlan ‘ginger’ therein named Salsabīl meaning that its water is like ginger which the Arabs find very tasteful and which is very palatable for the throat.
۞ وَيَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُخَلَّدُونَ إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤًا مَنْثُورًا
📘 And they will be waited upon by immortal youths immortally in the form of youths never ageing whom when you see them you will suppose them because of their beauty and the way in which they are scattered about offering service to be scattered pearls strewn from their string or from their shells in which they are fairer than when they the pearls are otherwise not in their shells.
إِنَّا خَلَقْنَا الْإِنْسَانَ مِنْ نُطْفَةٍ أَمْشَاجٍ نَبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا
📘 Verily We created man the species from a drop of mixed fluid from a mixture that is from the seminal fluid of the man and the ovarian fluid of the woman that have mixed and blended so that We may test him trying him with the moral obligations of religion nabtalīhi is either a new sentence ‘We will test him’ or an implied circumstantial qualifier meaning ‘intending to test him when he is ready’. So We made him for that very reason hearing seeing.
وَإِذَا رَأَيْتَ ثَمَّ رَأَيْتَ نَعِيمًا وَمُلْكًا كَبِيرًا
📘 And when you look there that is to say when you begin to look about in Paradise you will see ra’ayta is the response to idhā ‘when’ bliss that is indescribable and a great kingdom vast without limit.
عَالِيَهُمْ ثِيَابُ سُنْدُسٍ خُضْرٌ وَإِسْتَبْرَقٌ ۖ وَحُلُّوا أَسَاوِرَ مِنْ فِضَّةٍ وَسَقَاهُمْ رَبُّهُمْ شَرَابًا طَهُورًا
📘 Upon them ‘āliyahum is in the accusative as an adverbial clause and constitutes the predicate of a subject that will follow; a variant reading has ‘ālīhim as a subject with what follows as its predicate; the suffixed pronoun -hum denotes those persons to whom the supplement refers will be garments of fine green silk and heavy silk brocade sundus is fine silk and constitutes the outer cushion while istabraq is coarse silk and constitutes the inner lining; either read thiyābu sundusin khudrun wa’stabraqin or thiyābu sundusin khudrin wa’stabraqun or thiyābu sundusin khudrun wa’stabraqun or wa-thiyābu sundusin khudrin wa’stabraqin. And they will be adorned with bracelets of silver — elsewhere it is stated ‘of gold’ in order to show that they will be adorned with both types at the same time or separately — and their Lord will give them a pure drink to drink tahūran ‘pure’ is intended as a hyperbolic qualification of its purity and cleanness in contrast to the wine of this world.
إِنَّ هَٰذَا كَانَ لَكُمْ جَزَاءً وَكَانَ سَعْيُكُمْ مَشْكُورًا
📘 ‘Verily this bliss is a reward for you and your endeavour has been appreciated’.
إِنَّا نَحْنُ نَزَّلْنَا عَلَيْكَ الْقُرْآنَ تَنْزِيلًا
📘 Assuredly We nahnu reiterates the subject of innā ‘assuredly for the purpose of emphasis; alternatively it is a separating pronoun have revealed the Qur’ān to you as a gradual revelation tanzīlan is the predicate of inna ‘assuredly’ in other words We have divided it into parts instead of not revealing it all at once.
فَاصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تُطِعْ مِنْهُمْ آثِمًا أَوْ كَفُورًا
📘 So submit patiently to your Lord’s decree to you to deliver His Message and do not obey of them that is of the disbelievers any sinner or disbeliever namely ‘Utba b. Rabī‘a and al-Walīd b. al-Mughīra — both of whom said to the Prophet s ‘Abandon this affair of yours!’; it is also possible that what is meant is every sinner or disbeliever in other words ‘Do not obey any of these whichever of the two he may be in what he may summon you to of sin or disbelief’.
وَاذْكُرِ اسْمَ رَبِّكَ بُكْرَةً وَأَصِيلًا
📘 And mention the Name of your Lord during prayer at dawn and with the declining of the sun that is at dawn fajr noon zuhr and in the afternoon ‘asr;
وَمِنَ اللَّيْلِ فَاسْجُدْ لَهُ وَسَبِّحْهُ لَيْلًا طَوِيلًا
📘 and prostrate to Him for a portion of the night that is at after sunset maghrib and at night ‘ishā’ and glorify Him the length of the night perform supererogatory prayers during it as mentioned above for either two thirds a half or a third of it.
إِنَّ هَٰؤُلَاءِ يُحِبُّونَ الْعَاجِلَةَ وَيَذَرُونَ وَرَاءَهُمْ يَوْمًا ثَقِيلًا
📘 Assuredly these love the transitory life this world and leave behind them a burdensome day an awful one namely the Day of Resurrection not working towards it.
نَحْنُ خَلَقْنَاهُمْ وَشَدَدْنَا أَسْرَهُمْ ۖ وَإِذَا شِئْنَا بَدَّلْنَا أَمْثَالَهُمْ تَبْدِيلًا
📘 We created them and made firm their frames their limbs and their joints and whenever We will We can completely replace them with others like them in terms of their created form in place of them by destroying them tabdīlan ‘completely’ is for emphasis; idhā ‘when’ functions in the sense of in ‘if’ similar to where God says in several places in yasha’ yudhhibkum If He will He can take you away cf. Q. 1419; but because He exalted be He has not willed this it has not happened thus far.
إِنَّ هَٰذِهِ تَذْكِرَةٌ ۖ فَمَنْ شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ سَبِيلًا
📘 This sūra is indeed a reminder an admonition for all creatures. Let him who will then choose a way to his Lord a path through obedience.
إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا
📘 Verily We have guided him to the way We have pointed out to him the path of guidance by sending messengers to mankind whether he be grateful that is to say whether he be a believer or ungrateful both shākiran and kafūran are circumstantial qualifiers referring to the direct object; in other words We have pointed out to him in both presupposed states whether his gratefulness or his unthankfulness; immā is used to list the ‘states’.
وَمَا تَشَاءُونَ إِلَّا أَنْ يَشَاءَ اللَّهُ ۚ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا
📘 But you will not tashā’ūna may also be read yashā’ūna ‘they will’ choose a way through obedience unless God wills this. Assuredly God is ever Knower of His creatures Wise in what He does.
يُدْخِلُ مَنْ يَشَاءُ فِي رَحْمَتِهِ ۚ وَالظَّالِمِينَ أَعَدَّ لَهُمْ عَذَابًا أَلِيمًا
📘 He admits whomever He will into His mercy His Paradise namely the believers; and as for the evildoers al-zālimīna is in the accusative because of an implied verb that is to say a‘adda ‘He has prepared’ as explained by what follows He has prepared for them a painful chastisement — these are the disbelievers.
إِنَّا أَعْتَدْنَا لِلْكَافِرِينَ سَلَاسِلَ وَأَغْلَالًا وَسَعِيرًا
📘 We have assuredly prepared for the disbelievers chains with which they are dragged through the Fire and fetters around their necks to which the chains will be attached and a hell-fire a fire set ablaze burning fiercely in which they shall be chastised.
إِنَّ الْأَبْرَارَ يَشْرَبُونَ مِنْ كَأْسٍ كَانَ مِزَاجُهَا كَافُورًا
📘 Truly the righteous abrār is the plural of barr or bārr namely the obedient ones will drink from a cup ka’s is a vessel for drinking wine and this wine will be in it; what is meant is that they will drink from ‘wine’ a case where the actuality is referred to by the name of the locus in which it is found; min ‘from is partitive whose mixture that with which it is mixed is camphor;
عَيْنًا يَشْرَبُ بِهَا عِبَادُ اللَّهِ يُفَجِّرُونَهَا تَفْجِيرًا
📘 a spring ‘aynan substitutes for kāfūran containing the scent thereof from which the servants of God His friends drink making it gush forth plenteously directing it to wherever they wish of their dwellings.
يُوفُونَ بِالنَّذْرِ وَيَخَافُونَ يَوْمًا كَانَ شَرُّهُ مُسْتَطِيرًا
📘 They fulfil their vows pledged in obedience to God and fear a day the evil of which will be widespread.
وَيُطْعِمُونَ الطَّعَامَ عَلَىٰ حُبِّهِ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا
📘 And they give food despite their love of it that is to say despite their love of food and their craving for it to the needy the poor and the orphan who does not have a father and the prisoner meaning the one who has been rightly imprisoned.
إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ لَا نُرِيدُ مِنْكُمْ جَزَاءً وَلَا شُكُورًا
📘 ‘We feed you only for the sake of God seeking His reward. We do not desire any reward from you nor any thanks this contains the reason for the giving of the food. Now do they actually say this or is it that God knows this to be true of them and has thus praised them by mentioning it? The two are different opinions regarding this matter.
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