Surah al-Insan (The Man ) 76 : 10
1. Lessons/Guidance/Reflections/Gems[ edit ]
We see compassion overflowing from such hearts that seek God's pleasure, looking for no reward or praise from any creature. They do not hold up their favours in an attitude of conceit. They simply want to avoid the woes of a bleak and grim day, which they genuinely fear. The Prophet showed them the way to spare themselves its woes, as he said: "Save yourself from the fire by as little as half a date."
Giving food to the needy in such a direct manner was at the time the proper expression of these people's own compassion and the most needed type of help. Ways and forms of charity may be completely different in other circumstances and social environments. What is important is the need to maintain such compassion towards others and the desire to do good only for God's sake, looking for no earthly recognition or reward.
Taxes may be regulated in society, and a portion of such taxes may be allocated for social security, ensuring that the poor are helped. However, this meets only one part of the Islamic objective that these verses refer to. Islam imposes the zakat duty to fulfil this part of meeting the needs of the poor and the deprived. Islam, however, considers an equally important part of this objective, the feelings of those who give; in other words their desire to give elevates them to a high, noble standard. We must not belittle the importance of this objective. Yet some people seek to turn such high standards upside down, describing the Islamic system of zakat and voluntary charity as ugly and claiming that it humiliates those who take and corrupts those who give. Islam is a faith that sets a system to cultivate people's better feelings and sentiments. Kindly feelings and generosity refine those who are charitable and benefit the ones in need. They, thus, meet both aspects of the Islamic social objective. Hence, the Qur'anic praise of this noble feeling.
2. Linguistic Analysis[ edit ]
4. Miscellaneous Information[ edit ]
5. Connected/Related Ayat[ edit ]
6. Frequency of the word[ edit ]
7. Period of Revelation[ edit ]
Most of the commentators, including Allama Zamakhshari, Imam Razi, Qadi, Baidawi, Allama Nizam ad-Din Nisaburi, Ibn Kathir and many others, regard it as a Makkan Surah and, according to Allama Alusi, the same is the opinion of the majority of scholars. However, some commentators hold the view that the Surah was revealed at Madīnah and some others say that it was revealed at Makkah but v. 8-10 of it were sent down at Madīnah.
As far as the subject matter and the style of the Surah are concerned, these are very different from those of the Madīnan Surahs. A little study of it rather shown that it is not only a Makkan Surah but it was revealed during the earliest period at Makkah, which began just after the revelation of the first seven verses of Surah 74: al-Muddathir (The Cloaked One).