Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah Al-Insan

1. Al-ʿĀjilah (الْعَاجِلَة) – The Fleeting One

Linguistic Root & Etymology

The root is ʿ-J-L (ع-ج-ل), which means to hasten or to be quick. Al-ʿĀjilah is a name for the present, worldly life, emphasizing its hasty, fleeting, and transient nature.

Classical Exegesis (Tafsir)

In Surah Al-Insan (76:27), the surah gives a diagnosis of the state of the disbelievers. “Indeed, these [people] love the fleeting one and leave behind them a heavy Day.” The commentators explain that the root of their disbelief and their failure to prepare for the Hereafter is their intense and short-sighted love for the immediate, tangible pleasures of the worldly life. Their entire focus is on the “fleeting,” and this causes them to neglect and to be completely unprepared for the “heavy Day” that is to come.

Thematic Context

This connects to the surah’s central theme of the two opposing paths and their motivations. The righteous (al-Abrār) are motivated by their “fear of a difficult Day.” The disbelievers, by contrast, are motivated by their “love for the fleeting one.” The surah is a powerful call to re-orient one’s ultimate love and concern from the transient world to the eternal Hereafter. It is a choice between two objects of desire.

Modern & Comparative Lens

The concept of “present bias” or “hyperbolic discounting” is a key finding in modern behavioral economics. It is the well-documented human tendency to prefer smaller, immediate rewards over larger, delayed ones. This verse is a profound and ancient diagnosis of this very cognitive bias. The Qur’an frames this not just as an economic irrationality, but as a profound spiritual disease with eternal consequences.

Practical Reflection & Application

This verse is a powerful mirror for our own hearts. We must be honest with ourselves about our love for the “fleeting one.” The practical application is to consciously work on detaching our hearts from an excessive love for the dunyā and re-orienting our love towards the lasting reality of the ākhirah. This is done by remembering death, reflecting on the descriptions of Paradise, and prioritizing the deeds that will benefit us in our eternal home.

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2. ʿAlā ḥubbihi (عَلَىٰ حُبِّهِ) – In spite of their love for it

Linguistic Root & Etymology

ʿAlā means “upon” or “in spite of.” Ḥubbihi means “their love for it.” The phrase describes an action done despite one’s own love and need for the thing being given.

Classical Exegesis (Tafsir)

In the magnificent description of the righteous (al-Abrār) in Surah Al-Insan (76:8), their charity is described. “And they give food in spite of their love for it to the needy, and the orphan, and the captive.” The commentators explain that this is the highest and most sincere form of charity. They do not give their leftovers or what they have no need of. They give the food that they themselves “love” and desire. This act of selfless altruism is the ultimate proof of their sincere faith and their compassion for others. It is charity at its most costly and therefore its most valuable.

Thematic Context

This is the central, defining act of the “Abrār” in the surah. It connects to the theme of the practical and social manifestations of a true and living faith. The surah presents a model of piety that is not just about personal worship, but is about a profound and a selfless social conscience. This act of giving what one loves is the ultimate testament to a heart that has been purified from the disease of stinginess and has been filled with the love of God and His creation.

Modern & Comparative Lens

The concept of “costly altruism”—helping another at a significant cost to oneself—is a central topic in ethics and psychology. This verse is a beautiful and profound description of this high virtue. It is a timeless and universal model of true generosity. It stands in stark contrast to a modern consumer culture that is often based on the principle of accumulating, not giving away, what one “loves.”

Practical Reflection & Application

This verse gives us the highest possible standard to aspire to in our own charity. The practical application is to train ourselves to give from the things that we ourselves “love.” This could be our time, our wealth, or our favorite possessions. By giving what is dear to us, we are not just helping another person; we are engaged in a powerful act of spiritual purification, a direct battle against the selfishness of our own souls. It is a call to a higher and more sincere form of giving.

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3. ʿAlīman Ḥakīmā (عَلِيمًا حَكِيمًا) – All-Knowing, All-Wise

Linguistic Root & Etymology

ʿAlīm is The All-Knowing. Ḥakīm is The All-Wise.

Classical Exegesis (Tafsir)

The final verse of Surah Al-Insan (76:30) concludes with these two attributes. After stating that “you will not will except as Allah wills,” the verse concludes, “Indeed, Allah is ever All-Knowing, All-Wise.” The commentators explain that this is the key to understanding the complex issue of predestination and free will. The fact that God’s will is supreme is not a cause for despair, because His will is not an arbitrary or a tyrannical one. It is a will that is based on a perfect “knowledge” of all things and is governed by a perfect “wisdom.” We can trust in His will because it is the will of the “All-Knowing, All-Wise.”

Thematic Context

This connects to the surah’s theme of the divine plan. The surah has laid out the two paths and the consequences of human choice. This final verse places that human choice within the context of the ultimate divine sovereignty. The theme is one of a profound and a trust-inspiring theology. We are free to choose, but our choices are all taking place within the framework of a universe that is governed by a perfect knowledge and a perfect wisdom.

Modern & Comparative Lens

The theological relationship between divine sovereignty and human free will is one of the most profound and debated topics in all of philosophy and religion. This verse provides the concise and balanced Islamic perspective. It affirms both realities. The pairing of “All-Knowing” and “All-Wise” is crucial. It ensures that the concept of divine sovereignty does not lead to a sense of a blind, impersonal fate, but to a trust in a wise and a purposeful divine plan.

Practical Reflection & Application

This verse is a source of immense peace and a cure for anxiety about the future. The practical application is to do our best to make the right choices in our lives, and then to place our full and complete trust in the will of God, knowing that His will is always based on a perfect knowledge and a perfect wisdom that we cannot fully comprehend. It is a call to a life of both responsible action and peaceful submission.

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4. Amshājin (أَمْشَاجٍ) – Mingled

Linguistic Root & Etymology

The root is M-SH-J (м-ш-ж), which means to mix or to mingle. Amshāj is a plural form, referring to a mixture of diverse elements.

Classical Exegesis (Tafsir)

In Surah Al-Insan (76:2), the origin of the human being is described. “Indeed, We created man from a sperm-drop, a mingled [one].” The commentators have explained this “mingling” in several profound ways. It refers to the physical “mingling” of the male sperm and the female ovum to form the embryo. It also refers to the “mingling” of the different hereditary characteristics and potentials within that single drop. And it can refer to the “mingling” of the different stages and colors that the fluid passes through. In all cases, it is a description of our origin from a complex and a humble mixture.

Thematic Context

This is the central part of the surah’s opening theme: the humble origin of the human being. The surah begins by reminding “the human” (al-insān) of their creation from this insignificant but complex “mingled drop.” This is the foundation for the entire discourse. The theme is that the One who has the power to create a hearing, seeing, and morally responsible being from this humble “mixture” is surely the One who has the right to test us and to hold us accountable for our choices.

Modern & Comparative Lens

The Qur’an’s description of the human origin from a “mingled drop” is remarkably consistent with the modern scientific understanding of genetics and sexual reproduction. The concept of the embryo being a “mixture” of the genetic material from both the father and the mother is a cornerstone of modern biology. This scientific accuracy in a 7th-century text is seen by many as a powerful sign of its divine origin.

Practical Reflection & Application

This verse is a profound and a direct cure for the disease of pride. The practical application is to regularly reflect on our own humble origins from a “mingled drop.” When we are tempted by feelings of arrogance or self-importance, we should remember this reality. This simple reflection is a powerful tool for grounding ourselves in our true state as humble and dependent servants of our magnificent Creator, who fashioned us from such a simple beginning.

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5. Āniyatin min fiḍḍah (بِآنِيَةٍ مِّن فِضَّةٍ) – Vessels of silver

Linguistic Root & Etymology

Āniyah is the plural of a word for a vessel or a container. Min fiḍḍah is “of silver.”

Classical Exegesis (Tafsir)

In the detailed and luxurious description of Paradise in Surah Al-Insan (76:15), the surah states, “And there will be circulated among them vessels of silver and cups having been [created] clear as glass.” The commentators explain that this is a depiction of the magnificent and honored manner in which the people of Paradise will be served. The use of “vessels of silver” and “goblets of crystal” is a sign of their royal status and the immense beauty and purity of the abode. The verse that follows adds a wondrous detail: the goblets are made of a substance that has the clarity of crystal but the beautiful whiteness of silver.

Thematic Context

This connects to the surah’s theme of the detailed and sensory nature of the rewards for the righteous (al-Abrār). The surah paints a vivid picture of Paradise to motivate the believers. The mention of these specific, beautiful vessels is part of this rich tapestry. The theme is that the reward for the sacrifices of this world is an eternal life of unimaginable beauty, purity, and honor.

Modern & Comparative Lens

The use of precious materials like silver and crystal to describe the vessels of a heavenly feast is a universal symbol of luxury and honor. The Qur’an’s description is unique in its imaginative and beautiful combination of these two materials. It is a literary and a theological device to convey a beauty that is beyond our normal worldly experience, a beauty that combines the best of all qualities.

Practical Reflection & Application

This verse is a reminder of the immense generosity of our Lord and the beautiful reward that awaits the righteous. The practical application is to be grateful for the simple vessels we use for our food and drink in this life, seeing them as a humble blessing. It can also motivate us to strive for the deeds that will make us worthy of being served from the magnificent “vessels of silver” of Paradise in the next.

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6. Asīrā (وَأَسِيرًا) – And the captive

Linguistic Root & Etymology

The root is A-S-R (أ-с-р), which means to bind or to capture. An asīr is a captive or a prisoner of war.

Classical Exegesis (Tafsir)

In the defining description of the righteous in Surah Al-Insan (76:8), the third recipient of their selfless charity is mentioned: “And they give food… to the needy, and the orphan, and the captive.” The commentators explain that this is a sign of the immense and universal compassion of the righteous. They do not just give to the vulnerable members of their own community; their kindness extends even to the “captive,” who was often their enemy captured in battle. To feed one’s enemy out of a pure desire for the “Face of Allah” is the pinnacle of selfless and compassionate charity.

Thematic Context

This is a central part of the surah’s theme of the true and holistic nature of piety. The surah presents the “Abrār” (the righteous) as the ultimate role models. This act of feeding the “captive” is a key part of their portfolio of virtues. The theme is that true righteousness transcends the boundaries of “us versus them.” It is a universal compassion that is extended to all of God’s creation, even to an enemy who is in a state of vulnerability.

Modern & Comparative Lens

The command to treat prisoners of war with humanity and to provide for their basic needs is a central principle of the modern Geneva Conventions. This verse is a powerful and an ancient Qur’anic basis for this principle. It is a radical statement on the ethics of war, which establishes that even an enemy “captive” has a right to be treated with compassion. It is a powerful refutation of any ideology that would call for the mistreatment of prisoners.

Practical Reflection & Application

This verse is a call to a universal and a compassionate mercy. The practical application is to extend our own kindness and our charity beyond our own circles of family and friends. We should strive to be a source of help and compassion for all who are in a state of vulnerability, regardless of their background or their beliefs. This is a defining characteristic of the “Abrār” whom the surah praises.

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7. Bukratan wa aṣīlā (بُكْرَةً وَأَصِيلًا) – In the morning and the evening

Linguistic Root & Etymology

Bukrah is the early morning. Aṣīl is the late afternoon or the evening. The phrase is an idiom for the beginning and the end of the day, and by extension, for the whole day.

Classical Exegesis (Tafsir)

In Surah Al-Insan (76:25), after the command to be patient, the Prophet is given the spiritual provision to help him in that patience. “And remember the name of your Lord in the morning and the evening.” The commentators explain that this is a command to be in a constant state of remembrance (dhikr) of God, with a special emphasis on the two most important times of the day: the beginning and the end. The remembrance of God at these two key moments is what frames the entire day in a spirit of worship and provides the spiritual strength to endure its trials.

Thematic Context

This connects to the theme of the surah as a practical guide to the spiritual life. The surah does not just give abstract commands; it provides a practical and a structured program of worship. The theme is that the foundation of a steadfast and a patient life is this regular and consistent practice of the “remembrance of God.” It is the spiritual food that nourishes the soul and gives it the strength to persevere.

Modern & Comparative Lens

The practice of a “morning and evening” spiritual routine is a central feature of the liturgical life in all the Abrahamic faiths and in many other traditions. This verse is a powerful Qur’anic statement of this. It is a call to a life that is rhythmically structured around these two key moments of remembrance. This provides a sense of spiritual order and a continuous connection to the Divine throughout the day.

Practical Reflection & Application

This verse is a direct and a beautiful command for our daily lives. The practical application is to establish a personal “morning and evening” routine of the remembrance of God. This includes the prescribed morning (Fajr) and evening (Asr and Maghrib) prayers, as well as the recitation of the prophetic supplications (adhkār) for the morning and the evening. This simple and beautiful practice is a key to a life of patience, of gratitude, and of a deep and a lasting connection with our Lord.

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8. ʿAlā ḥubbihi (عَلَىٰ حُبِّهِ) – In spite of their love for it

Linguistic Root & Etymology

ʿAlā means “upon” or “in spite of.” Ḥubbihi means “their love for it.” The phrase describes an action done despite one’s own love and need for the thing being given.

Classical Exegesis (Tafsir)

In the magnificent description of the righteous (al-Abrār) in Surah Al-Insan (76:8), their charity is described. “And they give food in spite of their love for it to the needy, and the orphan, and the captive.” The commentators explain that this is the highest and most sincere form of charity. They do not give their leftovers or what they have no need of. They give the food that they themselves “love” and desire. This act of selfless altruism is the ultimate proof of their sincere faith and their compassion for others. It is charity at its most costly and therefore its most valuable.

Thematic Context

This is the central, defining act of the “Abrār” in the surah. It connects to the theme of the practical and social manifestations of a true and living faith. The surah presents a model of piety that is not just about personal worship, but is about a profound and a selfless social conscience. This act of giving what one loves is the ultimate testament to a heart that has been purified from the disease of stinginess and has been filled with the love of God and His creation.

Modern & Comparative Lens

The concept of “costly altruism”—helping another at a significant cost to oneself—is a central topic in ethics and psychology. This verse is a beautiful and profound description of this high virtue. It is a timeless and universal model of true generosity. It stands in stark contrast to a modern consumer culture that is often based on the principle of accumulating, not giving away, what one “loves.”

Practical Reflection & Application

This verse gives us the highest possible standard to aspire to in our own charity. The practical application is to train ourselves to give from the things that we ourselves “love.” This could be our time, our wealth, or our favorite possessions. By giving what is dear to us, we are not just helping another person; we are engaged in a powerful act of spiritual purification, a direct battle against the selfishness of our own souls. It is a call to a higher and more sincere form of giving.

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9. Dāniyatan ʿalayhim ẓilāluhā (دَانِيَةً عَلَيْهِمْ ظِلَالُهَا) – And near above them are its shades

Linguistic Root & Etymology

Dāniyah means near or low-hanging. ʿAlayhim is “above them.” Ẓilāluhā is “its shades.”

Classical Exegesis (Tafsir)

In the description of the blessings of Paradise in Surah Al-Insan (76:14), this is the first of two beautiful details. “And near above them are its shades, and its fruit is brought low.” The commentators explain that the “shades” of the trees of Paradise will be close and enveloping, providing a perfect and a comforting coolness. This is a sign of the perfect comfort of the abode. The shade will be ever-present and perfectly close, not like the fleeting and distant shade of the worldly life.

Thematic Context

This connects to the surah’s theme of the perfect and the effortless nature of the bliss of Paradise. The surah is painting a picture of a world that is perfectly designed for the comfort and the delight of its inhabitants. The “near shade” is a powerful symbol of this. It is a state of perfect and tranquil repose, where all the harshness and the discomfort of the worldly climate (the sun) has been permanently removed.

Modern & Comparative Lens

The image of a “cool shade” is a universal symbol of peace, comfort, and refuge, especially for the original audience of the Qur’an in the hot desert of Arabia. The Qur’an uses this familiar and deeply appealing image to convey the state of perfect tranquility that awaits the righteous. The detail of the shade being “near” adds a sense of intimacy and personal comfort to the image.

Practical Reflection & Application

This verse, in its beautiful description of the comforts of Paradise, can be a source of motivation for us to be patient with the “heat” and the hardships of this life. The practical application is to strive for the deeds that will make us worthy of this eternal and “near shade.” We can also be inspired to be a source of “shade” and comfort for others in this life, reflecting in our small way the comforting mercy that we hope to receive from our Lord in the next.

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10. Ad-Dahr (الدَّهْر) – Time

Linguistic Root & Etymology

The root is D-H-R (д-х-р). Ad-Dahr refers to a long period of time, an age, an epoch, or time in the absolute sense.

Classical Exegesis (Tafsir)

Surah Al-Insan is also known as Surah Ad-Dahr because of its opening verse. “Has there not come upon man a period of time when he was not a thing [even] mentioned?” (76:1). The commentators explain that this is a powerful and a humbling opening. It is a call to the human being to reflect on their own cosmic insignificance. There was a vast and an immeasurable ocean of “time” in which the human being did not even exist as a “mentioned thing.” Our existence is a recent and a contingent event in the grand sweep of cosmic history. This is the ultimate cure for arrogance.

Thematic Context

This connects to the surah’s central theme of the humble origin of the human being as a basis for the necessity of gratitude and accountability. The surah begins by reminding us of our origin from a state of complete non-existence and insignificance. The theme is a powerful one: the One who has brought us forth from this vast ocean of “time” and nothingness into a state of being a hearing and a seeing creature is surely the One who has the right to test us and to whom we must be grateful.

Modern & Comparative Lens

The modern scientific understanding of “deep time”—the vast, multi-billion-year history of the universe—has only served to amplify the profound power of this verse. The Qur’an’s call for the human being to reflect on their own recentness and their own contingency in the face of this immense timeline is a remarkably modern-sounding call to cosmic humility. It is a powerful antidote to the anthropocentric arrogance that would place the human being at the center of all things.

Practical Reflection & Application

This verse is a direct and a powerful invitation to a profound meditation. The practical application is to regularly reflect on the reality described in this verse. We should think about the immense history of the universe that passed before we were born, and this should fill our hearts with a deep sense of humility and a profound sense of gratitude for the short but precious gift of our own existence. This is the key to a humble and a grateful heart.

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11. Dhullilat quṭūfuhā tadhlīlā (وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلًا) – Its fruit is brought low with ease

Linguistic Root & Etymology

Dhullilat (root: DH-L-L (д-л-л)) is a passive verb meaning “it has been made subservient” or “brought low.” Quṭūfuhā is “its clusters of fruit.” Tadhlīlā is the verbal noun, for emphasis.

Classical Exegesis (Tafsir)

In the description of Paradise in Surah Al-Insan (76:14), this is the second detail about its perfection. “And its clusters of fruit are brought low with complete submission.” The commentators explain that this is a sign of the perfect and effortless nature of the enjoyment in Paradise. The fruits will not be on high branches that require any effort to reach. The branches themselves will “submit” and come down to the inhabitant of Paradise, placing their fruits directly into their hands, without any effort on their part. It is a state of perfect provision, where the creation itself is made completely “subservient” to the desires of the believer.

Thematic Context

This connects to the surah’s theme of the perfection of the reward in Paradise. The surah has emphasized that the righteous will be rewarded for their “striving” and their “patience” in this world. This verse is a depiction of the result of that striving. The theme is one of a beautiful and a complete reversal. The toil of this life is replaced by the effortless ease of the next. It is a powerful and an appealing image of the ultimate state of rest and blissful enjoyment.

Modern & Comparative Lens

The image of “low-hanging fruit” is a universal metaphor for an easy and an effortless reward. The Qur’an’s description is even more powerful. It is not just that the fruit is low; the branches themselves are “submissive.” This is a beautiful and a powerful personification that creates a sense of a living and a responsive environment that is in a state of perfect and loving harmony with its inhabitants.

Practical Reflection & Application

This verse is a source of hope and a beautiful motivation for us. The practical application is to strive and to toil for the sake of God in this life, with the joyful hope that our temporary effort here will be rewarded with an eternal life of effortless enjoyment. It is a call to be patient with the difficulties of “reaching for the fruit” in this world, with the certainty that in the next, the most beautiful of all fruits will be “brought low” for us with perfect ease.

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12. Fa-sjud lah (فَاسْجُدْ لَهُ) – So prostrate to Him

Linguistic Root & Etymology

Fa-sjud is a command to “prostrate.” Lah is “to Him.”

Classical Exegesis (Tafsir)

In Surah Al-Insan (76:26), this is a central part of the command for the night prayer. “And from the night, so prostrate to Him and exalt Him for a long night.” The commentators explain that this is a specific command to perform the prostration (sujūd) in the night prayers (like the Maghrib, the ‘Isha, and the voluntary Tahajjud). The act of prostration, of placing one’s forehead on the ground, is the ultimate physical manifestation of humility and submission. To perform this act in the stillness of the night is one of the most powerful and intimate of all acts of worship.

Thematic Context

This connects to the surah’s theme of the practical program of the spiritual life. The surah has praised the righteous for their deeds, and it now gives a direct command to the Prophet (and the believers) to engage in the very acts that will lead to that state. The theme is that the path to righteousness is a practical one, and the core of that practice is the humble act of “prostrating” to God in the intimacy of the night.

Modern & Comparative Lens

The act of prostration is a powerful and a universal symbol of surrender and reverence. It is the physical opposite of the posture of arrogance. The Qur’anic command to “prostrate” is a call to an embodied spirituality, where the inner state of humility is expressed through a direct and a physical act of the body. It is a rejection of a purely intellectual or a disembodied faith.

Practical Reflection & Application

This verse is a direct and a beautiful command. The practical application is to be diligent in our prayers, and to pay special attention to the act of “prostration,” especially in our night prayers. We should perform our sujūd not as a mechanical ritual, but with a presence of heart, recognizing that in this simple act, we are placing the highest part of our body on the lowest part of the ground in a state of ultimate and beautiful submission to our Creator.

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13. Ḥarīrā (حَرِيرًا) – Silk

Linguistic Root & Etymology

Ḥarīr is the Arabic word for silk.

Classical Exegesis (Tafsir)

In Surah Al-Insan (76:12), this is part of the reward for the patient. “And He will reward them for what they patiently endured with a garden and silk.” The commentators explain that “silk” here is a symbol of the ultimate luxury, softness, and beauty. In this world, pure silk was forbidden for men to wear. The verse is a promise that for their patience in abstaining from the unlawful and in enduring the hardships of this world, they will be rewarded with the most beautiful and the most luxurious of all garments in the next. It is a tangible and a beautiful reward for their intangible and difficult virtue.

Thematic Context

This connects to the theme of the magnificent and sensory nature of the rewards of Paradise. The surah provides a detailed and an appealing picture of the life of the blessed. The promise of “silk” is a key part of this. The theme is one of a beautiful and a just recompense. The “roughness” of their patient struggle in this world is met with the “softness” of the silk of the next.

Modern & Comparative Lens

Silk has been a universal symbol of luxury, royalty, and beauty across all cultures for millennia. The Qur’an uses this familiar and powerful symbol to convey the honor and the comfort that awaits the righteous. It is a part of the rich, sensory tapestry that the Qur’an uses to make the abstract concept of Paradise more tangible and more desirable.

Practical Reflection & Application

This verse is a source of hope and a motivation for patience. The practical application is to be patient with the “roughness” of this worldly life—its trials, its difficulties, and its command to abstain from the forbidden luxuries. We should do so with the joyful and the certain hope that our patience will be rewarded with the eternal and the perfect “softness” of the “silk” of Paradise.

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14. Iṣbir li-ḥukmi Rabbik (فَاصْبِرْ لِحُكْمِ رَبِّكَ) – So be patient for the decision of your Lord

Linguistic Root & Etymology

Fa-ṣbir is a command to be patient. Li-ḥukmi Rabbik means “for the judgment/decision of your Lord.”

Classical Exegesis (Tafsir)

In Surah Al-Insan (76:24), this is the central command given to the Prophet after the affirmation that the Qur’an has been sent down to him. The commentators explain that this is a command to persevere with steadfastness in the face of the difficulties of the prophetic mission and the rejection of his people. The “decision of your Lord” refers to God’s final judgment, His decree of victory for the believers and punishment for the deniers. The Prophet is told to endure the hardships of the present by focusing on the certainty of God’s final, just decision.

Thematic Context

This connects to the theme of the surah as a source of strength and consolation for the Prophet and the believers. The surah has laid out the two paths and the two destinies. This command provides the primary spiritual strategy for navigating the path of the righteous: patience that is grounded in a firm trust in the ultimate justice of God’s final “decision.” It is a call to endure the process with the certainty of the final outcome.

Modern & Comparative Lens

The call to be “patient for a higher judgment” is a powerful source of strength for anyone who is striving for justice in a world where it seems to be absent. It is a rejection of despair. It is a call to a principled and patient struggle, with the conviction that one’s efforts are not in vain and that a final, just verdict will be rendered. It is the ultimate basis for hope in the face of temporary defeat.

Practical Reflection & Application

This verse is a powerful source of strength for us in our own personal trials. When we face injustice or when our efforts to do good are met with rejection, we should remember this command. The practical application is to cultivate a deep and abiding patience that is rooted in our trust in God’s ultimate “decision.” We should do our part, and then patiently and confidently await the just and wise outcome that our Lord has decreed.

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15. Jazāʾan (جَزَاءً) – A reward

Linguistic Root & Etymology

The root is J-Z-Y (ж-з-й), meaning to recompense or to reward. Jazāʾ is a reward or a recompense.

Classical Exegesis (Tafsir)

In Surah Al-Insan (76:9), after the righteous have explained that they feed the poor only for the “Face of Allah,” they declare, “We do not want from you any reward (jazāʾan) or any thanks.” In contrast, God declares of their state in Paradise, “Indeed, this is for you a reward (jazāʾan)” (76:22). The commentators explain the beautiful parallel. The righteous, in their perfect sincerity, did not seek any “reward” from the creation. As a direct “reward” for this, God Himself gives them the ultimate “reward.” The one who seeks no reward from humanity is the one who receives the greatest reward from God.

Thematic Context

This connects to the surah’s central theme of the importance of a pure and a sincere intention. The surah presents the “Abrār” as the model of this. Their actions are not transactional. They give without seeking any “reward” in return. The theme is a profound one: the key to receiving the ultimate reward from God is to seek no reward from anyone but Him. It is a call to a state of complete and selfless sincerity.

Modern & Comparative Lens

The concept of a “disinterested goodness”—an act of kindness that is done without any expectation of a reward—is the highest ideal of many ethical systems. This verse is a powerful and a beautiful Qur’anic expression of this. It is a critique of a purely transactional ethics, where every good deed is done with the expectation of a “quid pro quo.” The Qur’an calls to a higher, God-centered altruism.

Practical Reflection & Application

This verse gives us a high and a beautiful standard for our own acts of charity and kindness. The practical application is to purify our intentions when we do good. We should strive to do good for the sake of God alone, without seeking any “reward,” any praise, or any thanks from the people we are helping. This is the path to a truly sincere and a truly accepted deed.

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16. Kāfūrā (كَافُورًا) – Camphor

Linguistic Root & Etymology

Kāfūr is the Arabic word for camphor, a fragrant white substance known for its cool and pure properties.

Classical Exegesis (Tafsir)

In the first description of the drinks of Paradise in Surah Al-Insan (76:5), the surah states, “Indeed, the righteous will drink from a cup whose mixture is of camphor.” The commentators explain that this is a description of the purity, the coolness, and the beautiful fragrance of the first drink of Paradise. The “mixture” of camphor gives the drink a quality that is both refreshing and aromatic. It is a drink that purifies the senses and cools the body, a perfect and a beautiful reward for the righteous.

Thematic Context

This connects to the theme of the sensory and the beautiful nature of the rewards of Paradise. The surah provides a detailed and an appealing picture of the life of the blessed. The mention of a specific and a fragrant substance like “camphor” is part of this rich tapestry. The theme is that the reward is not an abstract one, but is a full and a multi-sensory experience of bliss.

Modern & Comparative Lens

The use of fragrant and pure substances to describe the drinks of Paradise is a powerful literary device. It appeals to the human sense of smell and taste. Camphor, in many cultures, is also associated with purity and preservation. The Qur’an uses this familiar and powerful symbol to convey the pure and refreshing nature of the heavenly drink.

Practical Reflection & Application

This verse, in its beautiful description of the drinks of Paradise, should inspire in us a desire for purity in our own lives. The practical application is to be mindful of what we drink in this life, and to be grateful for the pure and refreshing water that God has given us. We should also strive to purify our own souls, so that we may be worthy of drinking from the pure and “camphor”-mixed cups of Paradise.

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17. Lā nurīdu minkum jazāʾan wa lā shukūrā (لَا نُرِيدُ مِنكُمْ جَزَاءً وَلَا شُكُورًا) – We do not want from you any reward or any thanks

Linguistic Root & Etymology

Lā nurīdu is “we do not want.” Minkum is “from you.” Jazāʾan is a reward. Wa lā shukūrā is “and no thanks.”

Classical Exegesis (Tafsir)

In Surah Al-Insan (76:9), this is the inner state of the heart of the righteous when they are feeding the poor. They say (either with their tongues or in their hearts), “We feed you only for the Face of Allah. We do not want from you any reward or any thanks.” The commentators explain that this is the very pinnacle of sincerity (ikhlāṣ). Their act of charity is completely and utterly purified of any worldly motive. They are not seeking a material “reward” from the poor, nor are they even seeking the simple, verbal “thanks” that would feed their own ego. Their gaze is fixed on one thing, and one thing only: the Face of their Lord.

Thematic Context

This is the central, defining characteristic of the “Abrār” (the righteous) in the surah. It connects to the theme of the importance of a pure and a sincere intention. The surah is a call to a faith that is not for show. The theme is that the value of a deed is determined not by its size, but by the purity of the intention behind it. This statement is the ultimate expression of a pure and a selfless intention.

Modern & Comparative Lens

The concept of a “disinterested goodness”—an act of kindness that is done without any expectation of a reward or even a word of thanks—is the highest ideal of many ethical systems. This verse is a powerful and a beautiful Qur’anic expression of this. It is a critique of a charity that is done for the sake of reputation or for the good feeling that comes from being thanked. The Qur’an calls to a higher, God-centered altruism.

Practical Reflection & Application

This verse gives us a high and a beautiful standard for our own acts of charity and kindness. The practical application is to purify our intentions when we do good. We should strive to do good for the sake of God alone, without seeking any “reward,” any praise, or any “thanks” from the people we are helping. We should seek our reward from God alone. This is the path to a truly sincere and a truly accepted deed.

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18. Lā tuṭiʿ minhum āthiman aw kafūrā (وَلَا تُطِعْ مِنْهُمْ آثِمًا أَوْ كَفُورًا) – And do not obey from them a sinner or a disbeliever

Linguistic Root & Etymology

Lā tuṭiʿ is “do not obey.” Minhum is “from them.” Āthim is a sinner. Aw kafūrā is “or a disbeliever.”

Classical Exegesis (Tafsir)

In Surah Al-Insan (76:24), after commanding the Prophet to be patient, this is the command for his practical allegiance. “So be patient for the decision of your Lord and do not obey from them a sinner or a disbeliever.” The commentators explain that this is a command to the Prophet to remain firm in his mission and to not be swayed by the pressures of the disbelievers of Mecca. He should not obey their calls to compromise his message, to abandon his mission, or to adopt any of their sinful or idolatrous practices. His obedience must be to God alone.

Thematic Context

This connects to the surah’s theme of the clear and necessary distinction between the two paths. The surah has laid out the path of the grateful and the path of the ungrateful. This verse is a command to be unwavering in one’s commitment to the first path. The theme is that the path of faith requires a clear and a decisive break from the obedience to the leaders of disbelief and sin. There can be no compromise in the fundamentals of the faith.

Modern & Comparative Lens

The principle of “principled disobedience” to an unjust or an immoral command is a central concept in ethics. This verse is a powerful Qur’anic statement of this. It is a call to a higher loyalty. The ultimate obedience is to God, and any human command that contradicts the divine command must be disobeyed. This is a foundational principle for a life of integrity and moral courage.

Practical Reflection & Application

This verse is a direct and a practical guide for our own lives. The practical application is to be firm in our principles and to not let social pressure or the desire to please others lead us into disobedience to God. We must have the courage to say “no” to any command, from any person, that would require us to be a “sinner or a disbeliever.” Our ultimate obedience must be to our Lord alone.

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19. Li-wajhi Allāh (لِوَجْهِ اللَّهِ) – For the Face of Allah

Linguistic Root & Etymology

Li is “for.” Wajh is “the Face.” Allāh is God.

Classical Exegesis (Tafsir)

In the defining description of the righteous in Surah Al-Insan (76:9), this is the inner secret of their charity. “We feed you only for the Face of Allah.” The commentators explain that this is the ultimate statement of a pure and a sincere intention (ikhlāṣ). The “Face of Allah” refers to God’s own being, His pleasure, and the ultimate reward of seeing Him in the Hereafter. The righteous are not seeking any worldly gain or any praise from people. Their one and only motivation for their selfless act is the desire to attain the “Face” of their Lord. This is the pinnacle of a God-centered motivation.

Thematic Context

This is the central, defining theme of the character of the “Abrār” (the righteous). The surah is a detailed portrait of what a life of true piety looks like, and this verse reveals the inner engine of that life. The theme is that all the beautiful outward actions of the righteous are a direct result of this one, single, pure inner orientation. The entire structure of their piety is built on the foundation of this desire for the “Face of Allah.”

Modern & Comparative Lens

The concept of “intrinsic motivation”—doing something for the love of the act itself or for a higher purpose, rather than for an external reward—is a key concept in modern psychology. The desire to act “for the Face of Allah” is the ultimate and most powerful form of this. It is a motivation that is completely purified of the ego and of all worldly concerns. It is a timeless and a universal ideal of selfless service.

Practical Reflection & Application

This verse gives us the most beautiful and the most powerful of all possible intentions for our good deeds. The practical application is to consciously strive to make our own actions “for the Face of Allah.” Before we give in charity, before we help a person, before we perform any act of worship, we can pause and make this intention in our hearts. This simple act of orienting our will towards the “Face of Allah” is what transforms a simple action into a profound and an accepted act of worship.

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20. Madhkūrā (مَّذْكُورًا) – Mentioned

Linguistic Root & Etymology

The root is DH-K-R (д-к-р), which means to remember or to mention. Madhkūr is the passive participle, “that which is mentioned.”

Classical Exegesis (Tafsir)

The opening verse of Surah Al-Insan (76:1) is a profound and a humbling question. “Has there not come upon man a period of time when he was not a thing [even] mentioned?” The commentators explain that this is a call to the human being to reflect on their own cosmic insignificance before their creation. The verse is not just saying that we did not exist. It is saying that for a vast and an immeasurable period of “time” (dahr), we were not even a “thing mentioned”—not a concept, not an idea, not a name in the knowledge of any of creation. We were a complete and an absolute nothing.

Thematic Context

This is the foundational theme of the surah. The surah is a call to gratitude and accountability, and it begins by establishing the ultimate basis for this: our own createdness. The theme is one of a profound and a radical humility. The One who has brought us from a state of being “not even mentioned” into a state of being a hearing and a seeing creature is surely the One who deserves all our gratitude and all our worship.

Modern & Comparative Lens

The modern scientific understanding of “deep time”—the vast, multi-billion-year history of the universe before the emergence of human life—has only served to amplify the profound power of this verse. The Qur’an’s call for the human being to reflect on their own recentness and their own contingency in the face of this immense timeline is a remarkably modern-sounding call to cosmic humility. It is a powerful antidote to the anthropocentric arrogance that would place the human being at the center of all things.

Practical Reflection & Application

This verse is a direct and a powerful invitation to a profound meditation. The practical application is to regularly reflect on the reality described in this verse. We should think about the immense history of the universe that passed before we were born, and this should fill our hearts with a deep sense of humility and a profound sense of gratitude for the short but precious gift of our own existence. This is the key to a humble and a grateful heart.

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21. Mizājuhā (مِزَاجُهَا) – Its mixture

Linguistic Root & Etymology

The root is M-Z-J (м-з-ж), which means to mix. Mizāj is a mixture or a temperament.

Classical Exegesis (Tafsir)

This word is used twice in Surah Al-Insan to describe the drinks of Paradise. The first cup has a “mixture of camphor (kāfūrā)” (76:5). The second cup has a “mixture of ginger (zanjabīlā)” (76:17). The commentators explain that the drinks of Paradise are not simple. They are complex and beautiful “mixtures,” divinely crafted to have the perfect taste, fragrance, and effect. The mention of “camphor” suggests a drink that is cool, pure, and refreshing. The mention of “ginger” suggests a drink that is invigorating and warming. The variety of these “mixtures” is a sign of the diverse and the abundant nature of the pleasures of Paradise.

Thematic Context

This connects to the surah’s theme of the rich, sensory, and detailed nature of the reward for the righteous. The surah is a call to strive for this reward, and these specific details are designed to make it more appealing and more tangible. The theme is that the bliss of Paradise is a full and a multi-sensory experience, where even the drinks have been perfectly and beautifully “mixed” by the ultimate Host for the pleasure of His honored guests.

Modern & Comparative Lens

The art of mixology—the skilled mixing of drinks to create a beautiful and a complex flavor profile—is a universal one. The Qur’an uses this familiar concept of a perfect “mixture” to describe the drinks of Paradise. It is a literary and a theological device to convey a level of perfection and delight that is beyond our worldly experience.

Practical Reflection & Application

This verse, in its beautiful description of the drinks of Paradise, should inspire in us a desire for purity in our own lives. The practical application is to be grateful for the pure and the wholesome drinks that God has given us in this life. We should also strive to create a “good mixture” in our own character, blending the qualities of patience, gratitude, and kindness in a beautiful and a balanced way, with the hope of being granted the perfect “mixtures” of Paradise.

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22. Mukhalladūn (مُخَلَّدُونَ) – Immortal

Linguistic Root & Etymology

The root is KH-L-D (х-л-д), meaning to be permanent or to abide forever. Mukhalladūn is a passive participle meaning those who are made to be eternal or immortal.

Classical Exegesis (Tafsir)

In the description of the delights of Paradise in Surah Al-Insan (76:19), the surah states, “There will circulate among them immortal youths (wildānun mukhalladūn).” The commentators explain that these are beautiful, youthful servants, created by God to serve the inhabitants of Paradise. Their “immortality” means that they will never age, sicken, or die. They will remain forever in the prime of their youth, adding to the beauty and the blissful nature of the eternal abode. Their state is one of perpetual and unchanging perfection.

Thematic Context

This connects to the theme of the perfect and the eternal nature of the bliss of Paradise. The surah has emphasized the transient and the decaying nature of the worldly life. This verse is a powerful contrast. In Paradise, even the servants are “immortal” and are free from the ravages of time. The theme is one of a complete and a total reversal of the laws of the worldly existence. It is a realm of permanence, not of decay.

Modern & Comparative Lens

The human longing for permanence and the fear of aging and decay is a fundamental existential reality. The promise of “immortal youths” is a powerful symbol of a state that is free from this fundamental anxiety of the human condition. It is a vision of a world of eternal youth and unchanging beauty.

Practical Reflection & Application

This verse, in the context of the rewards of Paradise, is a reminder of the immense generosity of God and the eternal nature of the life to come. The practical application is to not be overly attached to the fleeting youth and beauty of this world. We should use our own youthful energy in the service of God, with the joyful hope that we will be granted entry into an abode where youth and beauty are “immortal” and are never lost.

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23. Mulkan kabīrā (مُلْكًا كَبِيرًا) – A great kingdom

Linguistic Root & Etymology

Mulk is a kingdom or a dominion. Kabīr is great or vast.

Classical Exegesis (Tafsir)

In the description of Paradise in Surah Al-Insan (76:20), a magnificent and a comprehensive statement is made. “And when you look there [in Paradise], you will see pleasure and a great kingdom.” The commentators explain that this is a summary description of the state of the believers. Every single inhabitant of Paradise will have a “great kingdom” of their own. Their abode will be vast, they will have servants at their command, and they will have everything that their hearts desire. It is a state of ultimate and personal sovereignty under the ultimate sovereignty of the King of kings. Their bliss is not just a personal feeling, but a royal state.

Thematic Context

This connects to the theme of the surah as a promise of the ultimate and unimaginable reward for the righteous. The surah has praised the “Abrār” for their humility and their selflessness in this life. This verse shows the magnificent reversal of their state in the next. The theme is that the one who is a humble servant in this world will be made a glorious king in the next. It is the ultimate honor for the one who sought only the Face of God.

Modern & Comparative Lens

The idea of the righteous being made “kings” in the afterlife is a powerful and a recurring one in the Abrahamic traditions. This verse is a beautiful Qur’anic expression of this. It is a powerful statement on the true nature of royalty. True kingship is not the temporary and the flawed dominion of this world, but the eternal and the perfect “great kingdom” of the Hereafter.

Practical Reflection & Application

This verse is a source of immense hope and a powerful motivation. It encourages us to live as humble servants in this life, with the joyful and the certain hope of being granted a “great kingdom” in the next. The practical application is to detach our hearts from the desire for worldly “kingdoms”—of power, of status, of wealth—and to instead strive for the deeds of piety that are the key to the true and the lasting “kingdom” of Paradise.

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24. Mustaṭīrā (مُسْتَطِيرًا) – Widespread

Linguistic Root & Etymology

The root is Ṭ-Y-R (т-й-р), which means to fly. The verb istaṭāra (Form X) means to fly about or to be spread far and wide. The active participle mustaṭīr describes an evil that is widespread and inescapable.

Classical Exegesis (Tafsir)

In Surah Al-Insan (76:7), this is the description of the Day of Judgment that the righteous feared. “They fulfill their vows and fear a Day whose evil is widespread.” The commentators explain that this is a sign of their profound and far-sighted faith. Their piety is not just driven by a desire for reward, but by a healthy and a motivating fear of the Day of Judgment. They fear that Day because they know that its “evil”—its terror and its calamities—will be “widespread,” affecting all of creation. It is this fear of a universal and an inescapable day of reckoning that motivates their righteous actions.

Thematic Context

This is a key part of the surah’s portrait of the “Abrār.” It connects to the theme of the inner motivations for a life of piety. The surah shows that the righteous are not heedless of the Hereafter; they are profoundly aware of its reality. The theme is that a true faith is a balanced one. It is a faith that is motivated both by a love for God (they feed the poor “for His Face”) and by a healthy fear of the “widespread evil” of the Final Day.

Modern & Comparative Lens

The concept of a final, apocalyptic day whose “evil is widespread” is a central feature of eschatology. The Qur’anic term “mustaṭīr” is a particularly powerful and evocative one. It gives a sense of a calamity that is not localized, but is a universal and an all-encompassing event, like a great fire that “flies” and spreads in all directions.

Practical Reflection & Application

This verse encourages us to cultivate a healthy and a motivating sense of fear for the Day of Judgment. The practical application is to live our lives with a conscious awareness of this “widespread” Day. This awareness should not be a source of despair, but a source of vigilance. It should motivate us to be diligent in our good deeds and to be quick to repent from our sins, so that on the Day when evil is “widespread,” we may be in the safety and the protection of God’s mercy.

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25. Muttakiʾīna (مُّتَّكِئِينَ) – Reclining

Linguistic Root & Etymology

The root is W-K-A (у-к-а). The verb ittakaʾa (Form VIII) means to recline or to lean on something for support. Muttakiʾīn are those who are reclining.

Classical Exegesis (Tafsir)

In the description of Paradise in Surah Al-Insan (76:13), the righteous are described as “Reclining therein on adorned couches.” The commentators explain that “reclining” is the posture of a king, a person who is in a state of ultimate comfort, honor, and repose. It signifies that the time of toil and struggle is over. In Paradise, the believers will be in a state of perfect and eternal rest, with all their needs and desires being catered to. It is the ultimate posture of blissful relaxation.

Thematic Context

This connects to the surah’s theme of the perfect and the complete nature of the reward for the righteous. The surah has described their striving and their patience in this world. This verse is a picture of their final state. The theme is one of a beautiful and a complete reversal. The striving of this world is replaced by the “reclining” of the next. It is a powerful and an appealing image of the ultimate state of rest and honored satisfaction.

Modern & Comparative Lens

The image of “reclining” at a banquet or in a beautiful garden is a universal symbol of luxury, peace, and contentment. The Qur’an uses this familiar and powerful image to convey the state of the inhabitants of Paradise. It is a vision of a life that is free from all stress, all labor, and all anxiety. It is the ultimate fulfillment of the human longing for a state of perfect and untroubled peace.

Practical Reflection & Application

This verse is a source of hope and a beautiful motivation for us. The practical application is to strive and to work hard for the sake of God in this life, with the joyful hope that our temporary effort here will be rewarded with an eternal life of blissful “reclining.” It is a call to be patient with the toils of this world, with the certainty that an eternal and a perfect rest awaits the righteous.

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26. Naḍratan wa surūrā (نَضْرَةً وَسُرُورًا) – Radiance and joy

Linguistic Root & Etymology

Naḍrah is radiance or a shining beauty. Surūr is joy, happiness, or delight.

Classical Exegesis (Tafsir)

In Surah Al-Insan (76:11), this is the reward that God will give to the righteous who feared the “difficult Day.” “So Allah will protect them from the evil of that Day and give them radiance and joy.” The commentators explain that this is a comprehensive description of their state in the Hereafter. They will be given “radiance” on their faces, which is the outward sign of their honor and their bliss. And they will be given “joy” in their hearts, which is the inward state of perfect and unadulterated happiness. The reward is a complete one, encompassing both their outer and their inner being.

Thematic Context

This connects to the surah’s theme of the contrast between the fates of the two parties. The surah has described the “difficult and distressful” Day. This verse shows that for the believers, the evil of that Day will be completely removed and will be replaced by its perfect opposites: “radiance and joy.” The theme is one of a complete and a total transformation of their state, from one of fear and striving to one of perfect peace and happiness.

Modern & Comparative Lens

The combination of “radiance” (outer beauty) and “joy” (inner happiness) is a universal ideal of human flourishing. This verse is a beautiful and a concise Qur’anic expression of this. It is a promise of a holistic and a complete state of well-being, where the inner and the outer are in a state of perfect and beautiful harmony.

Practical Reflection & Application

This verse is a profound source of hope and a beautiful motivation. We should strive to be among those who will be granted “radiance and joy” on that Day. The surah itself gives us the clear recipe: to fear that Day and to be selfless in our charity. The practical application is to live a life that is motivated by this healthy fear, so that our fear in this world may be transformed into the ultimate joy and radiance of the next.

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27. An-Nadhr (بِالنَّذْرِ) – The Vow

Linguistic Root & Etymology

The root is N-DH-R (н-д-р), which means to vow or to warn. A nadhr is a vow, a solemn promise that one makes to perform a good deed.

Classical Exegesis (Tafsir)

In the description of the righteous in Surah Al-Insan (76:7), the first of their qualities is mentioned. “They fulfill their vows.” The commentators explain that this is a sign of their profound sincerity and their faithfulness to their commitments. This includes the specific vows that they may make to God to perform a certain act of worship if a need is fulfilled, and it also includes, more generally, their fulfillment of all of their obligations and their covenant with God. They are people who are true to their word, both with God and with people.

Thematic Context

This connects to the theme of the surah as a portrait of the ideal believer. The surah is a call to a life of sincere and active piety. The fulfillment of one’s “vows” is presented as the first and a foundational characteristic of this piety. The theme is that a righteous person is a reliable person. Their faith is not a matter of empty words, but of promises that are kept and commitments that are fulfilled.

Modern & Comparative Lens

The virtue of “integrity” and the fulfillment of promises is a cornerstone of any functional society and a universally acclaimed ethical principle. This verse gives this principle a profound spiritual significance. To fulfill one’s “vows” is not just a social contract; it is a central part of one’s covenant with God and a defining characteristic of a righteous soul.

Practical Reflection & Application

This verse is a direct and a practical guide for our own character. The practical application is to be people who are meticulous in fulfilling our promises, both big and small. We should be careful about making vows, but once we have made them, we must strive our utmost to fulfill them. This quality of faithfulness to one’s word is the first characteristic mentioned of the “Abrār” who are destined for Paradise.

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28. Nazzalnā ʿalayka al-Qurʾāna tanzīlā (نَزَّلْنَا عَلَيْكَ الْقُرْآنَ تَنزِيلًا) – We have sent down to you the Qur’an in stages

Linguistic Root & Etymology

Nazzalnā is an emphatic “We have sent down.” Tanzīlā is the verbal noun, used for emphasis, signifying a gradual and a purposeful sending down.

Classical Exegesis (Tafsir)

In Surah Al-Insan (76:23), a direct address is made to the Prophet Muhammad. “Indeed, it is We who have sent down to you the Qur’an in stages.” The commentators explain that this is a divine reassurance and a reminder of the source of his mission. The Qur’an is not his own invention; it is a divine “sending down.” The mention of it being sent “in stages” is a reminder of the wisdom of this gradual process, which was perfectly suited to the needs of the nascent community and which made its memorization and its implementation easier. The verse is a source of strength for the Prophet, reminding him that the one who “sent down” the book is the one who will also guarantee its success.

Thematic Context

This connects to the theme of the surah as a call to patience and steadfastness. The surah has described the ideal believer, and it now gives the Prophet the ultimate source of his own strength and guidance: the Qur’an. The theme is that the Qur’an is a direct and a continuous communication from God, and the Prophet’s role is to be the patient and the faithful recipient and conveyor of this trust. The command to “be patient” in the next verse is a direct consequence of the reality that he is the carrier of this divine message.

Modern & Comparative Lens

The concept of a “gradual revelation” is a key feature of the Islamic understanding of the Qur’an. This stands in contrast to the idea of a book being delivered all at once. The “gradual” nature of the Qur’an’s revelation allowed it to be a living and a dynamic guidance that engaged with the real-life events and the struggles of the first community. It is a model of a divine pedagogy that is both authoritative and deeply contextual.

Practical Reflection & Application

This verse should instill in us a profound reverence for the Qur’an. We are engaging with a message that has been “sent down” from the Lord of the worlds. The practical application is to approach the Qur’an with a heart that is ready to receive guidance, recognizing its high station and its divine authority in our lives. The “gradual” nature of its revelation also teaches us to be patient in our own study of it, allowing its guidance to unfold for us, stage by stage.

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29. Nuṭfatin amshājin (نُّطْفَةٍ أَمْشَاجٍ) – A mingled sperm-drop

Linguistic Root & Etymology

Nuṭfah is a small drop of fluid, a sperm-drop. Amshāj is a mixture of diverse elements.

Classical Exegesis (Tafsir)

In Surah Al-Insan (76:2), the origin of the human being is described. “Indeed, We created man from a sperm-drop, a mingled [one].” The commentators explain that this “mingling” refers to the physical “mingling” of the male sperm and the female ovum to form the embryo. It also refers to the “mingling” of the different hereditary characteristics and potentials within that single drop. It is a description of our origin from a complex and a humble mixture.

Thematic Context

This is the central part of the surah’s opening theme: the humble origin of the human being. The surah begins by reminding “the human” (al-insān) of their creation from this insignificant but complex “mingled drop.” This is the foundation for the entire discourse. The theme is that the One who has the power to create a hearing, seeing, and morally responsible being from this humble “mixture” is surely the One who has the right to test us and to hold us accountable for our choices.

Modern & Comparative Lens

The Qur’an’s description of the human origin from a “mingled drop” is remarkably consistent with the modern scientific understanding of genetics and sexual reproduction. The concept of the embryo being a “mixture” of the genetic material from both the father and the mother is a cornerstone of modern biology. This scientific accuracy in a 7th-century text is seen by many as a powerful sign of its divine origin.

Practical Reflection & Application

This verse is a profound and a direct cure for the disease of pride. The practical application is to regularly reflect on our own humble origins from a “mingled drop.” When we are tempted by feelings of arrogance or self-importance, we should remember this reality. This simple reflection is a powerful tool for grounding ourselves in our true state as humble and dependent servants of our magnificent Creator, who fashioned us from such a simple beginning.

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30. Qamṭarīrā (قَمْطَرِيرًا) – A distressful one

Linguistic Root & Etymology

Qamṭarīr is an intensive adjective describing a day that is severe, hard, and distressful. It conveys a sense of a calamity that makes one’s face contract and frown.

Classical Exegesis (Tafsir)

In the description of the inner motivation of the righteous in Surah Al-Insan (76:10), they say, “We fear from our Lord a Day, distressful and severe.” The commentators explain that this is a key part of their sincere piety. Their good deeds are not just driven by a desire for reward, but by a healthy and a motivating fear of the Day of Judgment. They have a profound and a serious awareness of the “distressful” and the terrifying nature of that Day, and this is what motivates them to be so selfless and so diligent in their good deeds.

Thematic Context

This connects to the surah’s theme of the contrast between the heedless disbeliever and the mindful believer. The disbelievers are those who “leave behind them a heavy Day.” The righteous are those who “fear” that very Day. The theme is that a true and a sincere faith is one that takes the warnings of the Hereafter with the utmost seriousness. This healthy fear is a sign of a living and an awakened heart.

Modern & Comparative Lens

The concept of a “healthy fear” as a motivator for ethical behavior is a key element in many religious and philosophical systems. The Qur’anic description of the Day as “ʿabūsan qamṭarīrā” (frowning and distressful) is a powerful personification that is designed to create a deep and a lasting emotional impression. It is a call to a faith that is serious and sober, not one that is frivolous and heedless.

Practical Reflection & Application

This verse encourages us to cultivate a healthy and a motivating sense of awe and fear for the Day of Judgment. The practical application is to live our lives with a conscious awareness of this “distressful Day.” This awareness should not be a source of despair, but a source of vigilance. It should motivate us to be diligent in our good deeds and to be quick to repent from our sins, so that on the Day that is “distressful” for the deniers, we may be in the safety and the protection of God’s mercy.

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31. Qawārīrā (قَوَارِيرَا) – Crystal-clear glass

Linguistic Root & Etymology

Qawārīr is the plural of a word for glass or crystal.

Classical Exegesis (Tafsir)

In the luxurious description of Paradise in Surah Al-Insan (76:15-16), the cups are described in a magnificent and a unique way. They are “goblets of crystal, clear as glass, [made] of silver.” The commentators have marveled at this beautiful and seemingly paradoxical description. The cups will have the brilliant whiteness of “silver,” but at the same time, they will have the perfect clarity of “crystal,” so that the drink inside can be seen. It is a description of a substance that does not exist in this world, a material that combines the best of both worlds. It is a symbol of the unimaginable and the perfected nature of the beauties of Paradise.

Thematic Context

This connects to the surah’s theme of the rich, sensory, and “out of this world” nature of the rewards of Paradise. The surah is a call to strive for this reward, and these specific and beautiful details are designed to make it more appealing and more wondrous. The theme is that the reality of Paradise is not just a better version of this world; it is a reality that operates on a completely different and a more perfect level, where even the materials themselves are of a nature that we cannot fully comprehend.

Modern & Comparative Lens

The use of imaginative and paradoxical imagery is a powerful literary device to convey a sense of the transcendent. The image of a cup that is both “silver” and “crystal” is a beautiful example of this. It is a call to the imagination. It is a way of saying that the beauties of Paradise cannot be fully described in the language of this world, but can only be hinted at through these beautiful and wondrous images.

Practical Reflection & Application

This verse, in its beautiful and imaginative description of the vessels of Paradise, should fill our hearts with a sense of wonder and a deep yearning for the Hereafter. The practical application is to be grateful for the beauties of this world, while always recognizing that they are a pale and a flawed reflection of the true and the perfect beauty that awaits the righteous. It is a call to set our hearts on the ultimate and the unimaginable beauty of Paradise.

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32. Sabīlā (سَبِيلًا) – A way

Linguistic Root & Etymology

The root is S-B-L (с-б-л). A sabīl is a path or a way.

Classical Exegesis (Tafsir)

In Surah Al-Insan (76:29), after the entire discourse of the surah, a concluding statement is made about its purpose. “Indeed, this is a reminder, so whoever wills may take to his Lord a way.” The commentators explain that the Qur’an is the “reminder,” and the “way” is the straight path of Islam, the path of submission that leads directly to God. The phrase “whoever wills” is a powerful affirmation of human free will. The “way” has been made clear, but the choice to walk upon it is left to the individual.

Thematic Context

This connects to the opening theme of the surah. The surah began by stating that God has “guided him [man] to the way (al-sabīl), be he grateful or be he ungrateful.” This concluding verse is the practical application of that. The “way” has been shown, and the surah itself is the map for that way. The theme is one of a clear and a voluntary choice. God has done His part by showing the way; it is now our part to choose to “take” it.

Modern & Comparative Lens

The metaphor of life as a journey on a “path” is a universal one. The Qur’anic concept of the “sabīl” is a central one. It is a comprehensive “way” of life that encompasses belief, worship, and ethics. The verse is a powerful statement of the Islamic view on free will. Guidance is offered, but it is not forced. The ultimate choice to “take the way” is a personal and a responsible one.

Practical Reflection & Application

This verse is a direct and a personal invitation to each of us. We have been shown the “way” to our Lord through the Qur’an and the Sunnah. The practical application is to make the conscious and the daily “will” to “take this way.” It is a call to a life of active and purposeful striving on the path that leads to our Lord, a path that we must choose to walk every single day.

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33. Salāsila wa aghlālan wa saʿīrā (سَلَاسِلَ وَأَغْلَالًا وَسَعِيرًا) – Chains and shackles and a blaze

Linguistic Root & Etymology

Salāsil are chains. Aghlāl are yokes or shackles for the neck. Saʿīr is a blazing fire.

Classical Exegesis (Tafsir)

In Surah Al-Insan (76:4), this is the concise and terrifying summary of what has been prepared for the disbelievers. “Indeed, We have prepared for the disbelievers chains and shackles and a blazing fire.” The commentators explain that this is a depiction of a comprehensive and a humiliating punishment. The “chains and shackles” are instruments of restraint and disgrace. The “blazing fire” is the ultimate abode of their torment. The verse is a powerful and a direct warning of the reality that awaits those who choose the path of ingratitude.

Thematic Context

This connects to the surah’s central theme of the two opposing destinies. The surah has just laid out the choice between the path of the grateful and the path of the ungrateful. This verse is the first description of the consequence of the second path. It stands in stark and direct contrast to the detailed and beautiful description of the rewards of Paradise that will follow. The theme is one of a clear and a just recompense.

Modern & Comparative Lens

The imagery of “chains and shackles” is a universal symbol of captivity and damnation. The Qur’an uses this powerful and visceral imagery to convey the state of the damned. It is not just a state of pain, but a state of complete and utter loss of freedom. It is a literary and a theological device designed to create a powerful and a lasting emotional impact on the listener, to warn them away from the path that leads to such a terrible and a binding fate.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to live a life of freedom in submission to God, so that we are not among those who are bound by the “chains and shackles” of the Hellfire. We should strive to be the servants of God, not the prisoners of our own sins. It is a call to break the “chains” of our own evil desires and bad habits in this life, so that we may be saved from the real and terrible “chains” of the next.

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34. Salsabīlā (سَلْسَبِيلًا) – Salsabil

Linguistic Root & Etymology

Salsabīl is a unique Qur’anic word, a proper name for a spring in Paradise. The root is related to the word for “smooth” or “easy to swallow.” It describes a drink that is perfectly smooth and pleasant.

Classical Exegesis (Tafsir)

In the description of the drinks of Paradise in Surah Al-Insan (76:18), the surah mentions, “A spring therein named Salsabil.” The commentators explain that this is the name of a specific and a blessed spring in Paradise, from which the believers will drink a beverage mixed with ginger. The name itself suggests its quality: it is a drink that is perfectly smooth, delicious, and easy to drink, flowing effortlessly and bringing perfect pleasure to the one who drinks it.

Thematic Context

This connects to the theme of the specific and the exquisite nature of the blessings of Paradise. The surah does not just speak of a generic “water”; it gives the very names of the springs, like “Kāfūr” and “Salsabīl.” This is designed to make the reality of Paradise more tangible, more personal, and more appealing. The theme is that the reward is a specific and a beautifully detailed one, a sign of the perfect and the personal care of the ultimate Host.

Modern & Comparative Lens

The naming of a specific spring is a powerful literary device that adds a layer of reality and wonder to the description. “Salsabil” has become a beloved and an evocative name in Islamic culture, a symbol of the pure and the flowing beauty of Paradise. It is a name that is filled with a sense of peace and a promise of a perfect and an effortless bliss.

Practical Reflection & Application

This verse, in its beautiful and specific description of the spring of “Salsabil,” should fill our hearts with a deep yearning for the Hereafter. The practical application is to be grateful for the simple and pure water that God has given us in this life, seeing it as a humble foretaste of the perfect and the beautiful drinks of Paradise. It is a motivation to strive for the deeds that will make us worthy of drinking from the spring of “Salsabil.”

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35. Samīʿan baṣīrā (سَمِيعًا بَصِيرًا) – Hearing and seeing

Linguistic Root & Etymology

Samīʿ is hearing. Baṣīr is seeing.

Classical Exegesis (Tafsir)

In Surah Al-Insan (76:2), after describing the creation of man from a mingled sperm-drop, the verse concludes, “…and We made him hearing and seeing.” The commentators explain that this is a description of the magnificent transformation that God brings about. From a humble and an inanimate drop of fluid, He creates a being that is endowed with the magnificent and the noble faculties of “hearing” and “seeing.” These two faculties are highlighted because they are the primary means by which a human being can receive guidance. We “hear” the revealed message, and we “see” the signs of God in the universe.

Thematic Context

This connects to the surah’s central theme of the test of life. The verse has just said that God created man “to test him” (nabtalīhi). The theme is that this is a just and a fair test, because God has given us the very tools that we need to succeed in it. He has given us the “hearing” to receive the guidance and the “sight” to perceive the proofs. Our accountability is therefore a just one, because we have been perfectly equipped for the test.

Modern & Comparative Lens

The human sensory faculties of hearing and sight are miracles of biological engineering. The Qur’an consistently highlights these faculties as primary signs of God’s creative power and as the fundamental tools of human knowledge. This verse is a powerful statement on the nature of the human being. We are not just biological machines; we are “hearing and seeing” beings who have been created with the capacity to perceive and to respond to the truth.

Practical Reflection & Application

This verse is a profound call to gratitude and to a responsible use of our senses. The practical application is to be thankful for the incredible gifts of our hearing and our sight. We should show this gratitude not just with our tongues, but by using these faculties for the purpose for which they were created. We should use our ears to “hear” the Qur’an, and we should use our eyes to “see” the signs of God in the world around us. This is the path of the grateful, not the ungrateful.

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36. Saʿyukum mashkūrā (سَعْيُكُم مَّشْكُورًا) – Your striving has been appreciated

Linguistic Root & Etymology

Saʿyukum is “your striving.” Mashkūr (root: SH-K-R (ш-к-р)) is a passive participle meaning that which has been thanked, appreciated, or acknowledged.

Classical Exegesis (Tafsir)

In Surah Al-Insan (76:22), this is the divine declaration that will be made to the people of Paradise. “Indeed, this is for you a reward, and your striving has been appreciated.” The commentators explain that this is a statement of the highest honor. God, the ultimate King, is not just rewarding the believers for their deeds; He is “thanking” them for their efforts. The word “mashkūr” implies a grateful acknowledgment. It is a profound and a beautiful statement of the intimate and the loving relationship between God and His righteous servants. He “appreciates” their small and fleeting efforts and rewards them with an eternal and a magnificent bliss.

Thematic Context

This connects to the surah’s central theme of the perfect and generous nature of the divine reward. The surah has described the selfless striving of the “Abrār.” This verse is the final, beautiful payoff. The theme is that no good deed is ever overlooked. The striving of the believer is not just recorded; it is “appreciated” by the Most Appreciative (al-Shakūr) Himself. This is the ultimate validation of a life of faith.

Modern & Comparative Lens

The concept of God being “appreciative” of human efforts is a beautiful and a deeply personal one. It portrays the divine nature not as aloof and demanding, but as engaged, responsive, and grateful. It suggests that our good deeds have a positive effect on our relationship with God. In human relationships, appreciation is a key factor in building love and connection. The Qur’an uses this same principle to describe our relationship with our Creator.

Practical Reflection & Application

This verse should be a profound and a powerful motivation for us to do good. We should strive to be among those whose “striving” will be “appreciated” by God. The practical application is to be sincere and diligent in all of our good deeds, no matter how small they may seem, with the full and certain confidence that we are striving for a Lord who is the “Most Appreciative” (al-Shakūr) and that no sincere effort will ever be in vain.

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37. Wajhi Allāh (لِوَجْهِ اللَّهِ) – For the Face of Allah

Linguistic Root & Etymology

Li is “for.” Wajh is “the Face.” Allāh is God.

Classical Exegesis (Tafsir)

In the defining description of the righteous in Surah Al-Insan (76:9), this is the inner secret of their charity. “We feed you only for the Face of Allah.” The commentators explain that this is the ultimate statement of a pure and a sincere intention (ikhlāṣ). The “Face of Allah” refers to God’s own being, His pleasure, and the ultimate reward of seeing Him in the Hereafter. The righteous are not seeking any worldly gain or any praise from people. Their one and only motivation for their selfless act is the desire to attain the “Face” of their Lord. This is the pinnacle of a God-centered motivation.

Thematic Context

This is the central, defining theme of the character of the “Abrār” (the righteous). The surah is a detailed portrait of what a life of true piety looks like, and this verse reveals the inner engine of that life. The theme is that all the beautiful outward actions of the righteous are a direct result of this one, single, pure inner orientation. The entire structure of their piety is built on the foundation of this desire for the “Face of Allah.”

Modern & Comparative Lens

The concept of “intrinsic motivation”—doing something for the love of the act itself or for a higher purpose, rather than for an external reward—is a key concept in modern psychology. The desire to act “for the Face of Allah” is the ultimate and most powerful form of this. It is a motivation that is completely purified of the ego and of all worldly concerns. It is a timeless and a universal ideal of selfless service.

Practical Reflection & Application

This verse gives us the most beautiful and the most powerful of all possible intentions for our good deeds. The practical application is to consciously strive to make our own actions “for the Face of Allah.” Before we give in charity, before we help a person, before we perform any act of worship, we can pause and make this intention in our hearts. This simple act of orienting our will towards the “Face of Allah” is what transforms a simple action into a profound and an accepted act of worship.

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38. Waqāhum Allāh (فَوَقَاهُمُ اللَّهُ) – So Allah has protected them

Linguistic Root & Etymology

The root is W-Q-Y (у-қ-й), which means to protect or to guard. The verb waqāhum means “He has protected them.” This is the verbal form of the concept of taqwā.

Classical Exegesis (Tafsir)

In Surah Al-Insan (76:11), this is the divine response to the sincere fear of the righteous. They feared the “distressful Day,” “so Allah has protected them from the evil of that Day.” The commentators explain that this is a beautiful and a direct statement of cause and effect. Their “fear” (a form of taqwā) in this life became the very means of their “protection” in the next. The theme is that the one who fears the Day of Judgment in this world will be made safe from its fears in the next. It is a perfect and a merciful recompense.

Thematic Context

This connects to the theme of the surah as a call to a healthy and a motivating fear of the Hereafter. The surah has described the righteous as those who are motivated by their fear of that Day. This verse is the divine promise that this fear is a productive and a salvific one. The theme is one of a profound and a beautiful spiritual dynamic: the one who protects himself from God’s displeasure in this life (taqwā) is the one whom God will “protect” from the punishment of the next.

Modern & Comparative Lens

The concept of a “healthy fear” being a prudent and a protective mechanism is a universal one. This verse gives this concept a profound, spiritual, and eschatological dimension. It is a rejection of a purely sentimental spirituality that would see all fear as negative. The Qur’an presents a “reverential fear” as a sign of wisdom and as the very key to attaining ultimate safety and peace.

Practical Reflection & Application

This verse is a powerful source of motivation. It encourages us to cultivate a healthy and a productive fear of the Day of Judgment. The practical application is to allow our awareness of the Hereafter to “protect” us from sin and to motivate us to do good. We should do this with the full and certain confidence that our “fear” and our “protection” of ourselves in this life is the very means by which we will earn the ultimate “protection” of God on that great Day.

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39. Warāʾahum yawman thaqīlā (وَرَاءَهُمْ يَوْمًا ثَقِيلًا) – Before them a heavy Day

Linguistic Root & Etymology

Warāʾahum means “before them” or “behind them.” Yawman thaqīlā means a “heavy Day.”

Classical Exegesis (Tafsir)

In Surah Al-Insan (76:27), the surah diagnoses the state of the disbelievers. “Indeed, these [people] love the fleeting one and leave before them a heavy Day.” The commentators explain that the “heavy Day” is the Day of Judgment. It is “heavy” because of the immense terror, the long standing, and the severe reckoning that it will entail for the disbelievers. The verse is a powerful and a tragic portrait of their short-sightedness. In their pursuit of the light and fleeting pleasures of this world, they are completely ignoring and leaving unprepared for the immense and “heavy” reality that lies just “before them.”

Thematic Context

This connects to the surah’s central theme of the contrast between the two paths and the two destinies. The surah is a call to a correct sense of priorities. The theme is a powerful one of a great and a foolish miscalculation. The disbelievers are making the ultimate bad trade: they are choosing a light and a fleeting pleasure and are, in exchange, inheriting a “heavy” and an eternal consequence. The surah is a merciful warning to correct this fatal error in judgment.

Modern & Comparative Lens

The metaphor of a “heavy Day” is a powerful and a universal one for a time of great difficulty and momentous consequence. The Qur’an uses this sensory and a physical metaphor to convey the sheer, overwhelming gravity of the Day of Judgment. It is a day whose “weight” will be felt by all of creation.

Practical Reflection & Application

This verse is a powerful and a direct warning. The practical application is to not be among those who “leave before them a heavy Day.” We must live our lives with a conscious awareness of the “weight” of the Hereafter. We should prepare for this “heavy Day” by filling our scales with the “heavy” and valuable deeds of faith and righteousness. By preparing for the “weight” of that Day, we can hope that, by God’s mercy, it will be made a light and an easy day for us.

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40. Wildānun mukhalladūn (وِلْدَانٌ مُّخَلَّدُونَ) – Immortal youths

Linguistic Root & Etymology

Wildān is the plural of walad, a child or a youth. Mukhalladūn (root: KH-L-D (х-л-д)) is a passive participle meaning those who are made to be eternal or immortal.

Classical Exegesis (Tafsir)

In the description of the delights of Paradise in Surah Al-Insan (76:19), the surah states, “There will circulate among them immortal youths. When you see them, you would think them scattered pearls.” The commentators explain that these are beautiful, eternally youthful servants, created by God to serve the inhabitants of Paradise. Their “immortality” means that they will never age, sicken, or die. They will remain forever in the prime of their youth, adding to the beauty and the blissful nature of the eternal abode. The simile of “scattered pearls” is used to describe their beauty and the way they move about in the service of the believers.

Thematic Context

This connects to the theme of the perfect and effortless bliss of Paradise. In this world, service is a form of toil. In Paradise, the believers will be served by these beautiful, celestial youths, signifying a state of complete rest and honor. Every need and desire will be catered to, adding to the perfection of their state of blissful repose.

Modern & Comparative Lens

The imagery of being served by beautiful, eternally youthful attendants is a universal symbol of royalty and luxury. The Qur’an uses this familiar imagery to convey the honored status of the believers in the Hereafter. It is part of the rich, sensory tapestry that the Qur’an uses to describe the joys of Paradise.

Practical Reflection & Application

This verse, in the context of the rewards of Paradise, is a reminder of the immense generosity of God. The practical application is to cultivate the virtue of service in this life. By humbly serving the needs of others for the sake of God, we hope to be among those who are honorably “served” in the next. It is a call to be a servant of God in this world, with the hope of being treated like royalty in the eternal world.

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41. Zamharīrā (زَمْهَرِيرًا) – An intense cold

Linguistic Root & Etymology

Zamharīr is an intensive form for a severe and a piercing cold.

Classical Exegesis (Tafsir)

In the description of Paradise in Surah Al-Insan (76:13), the believers are described as reclining on couches, “They will not see therein any [burning] sun or any intense cold.” The commentators explain that this is a description of the perfect and the temperate climate of Paradise. It is a place that is free from all extremes of temperature. It is free from the burning heat of the sun and from the piercing, bitter “cold” of the winter. It is a state of perfect and continuous comfort.

Thematic Context

This connects to the theme of Paradise as a place of perfect and complete bliss. The surah is painting a picture of an abode where all of the discomforts and the hardships of the worldly life have been completely removed. The extremes of heat and cold are a primary source of discomfort in this world. Their absence in Paradise is a sign of its perfected and merciful nature. It is a state of perfect equilibrium.

Modern & Comparative Lens

The idea of an “eternal spring” or a perfect, temperate climate is a universal archetype of an earthly paradise. The Qur’an uses this familiar and deeply appealing image to describe the physical environment of the Hereafter. The specific mention of the absence of “intense cold” would have been particularly appealing to the original audience in the desert, where the nights could be bitterly cold.

Practical Reflection & Application

This verse is a source of hope and a reminder of the perfect comfort that awaits the righteous. The practical application is to be patient with the climatic and the environmental hardships of this worldly life. When we are feeling the discomfort of the intense heat of the summer or the intense cold of the winter, we can be reminded of this verse and we can look forward with hope to the perfect and the temperate bliss of the Garden.