Overview

SURAH 76 Al-Insan (Man)

Prologue

Some reports suggest that this surah was revealed in Madinah, but it is a Makkan revelation. Its Makkan character is indeed very obvious considering its subject matter, its flow and other characteristics. Hence, we give more credence to those reports stating its revelation in Makkah. In fact, there are indications in the way it runs suggesting that it was among the earlier surahs to be revealed in Makkah. We may cite for example the detailed images of happiness and torment in the life to come, the directive given to the Prophet to remain patient, awaiting his Lord's judgement, and not to obey any sinner or unbeliever from among them. These are the things Makkan revelations always emphasised, particularly when the persecution of the advocates of the Islamic message was becoming fierce. Moreover, the Prophet is encouraged to hold firmly to the truth he has been given, allowing the unbelievers respite but not to incline to or listen to them. Such directives are found in Sarahs 68, 73 and 74 in this volume. These directives are similar to the ones found in this surah. Therefore, the possibility that it was revealed in Madinah is remote and better discounted.

In totality, the surah is a calm address encouraging people to turn to God, obey Him, seek His pleasure, remember His favours, work to avoid His punishment, maintain alertness to the test He puts His servants to and understand His wisdom in creation, bestowing favours, testing and giving the unbelievers respite.

The surah begins with an inspiring touch, asking the question: where was man before coming into this life? Who gave him his existence? Who gave him the position he occupies in this life after he had none: "Was there not a period of time when man was not yet something to be thought of?" (Verse 1) This is followed by a second touch speaking about man's origins and God's wisdom manifested in his creation and His giving him his energies and faculties: "We have created man from a drop of mingled fluid, so that We might try him. Therefore, we have endowed him with hearing and sight." (Verse 2) The third touch speaks of guiding man to the right way, giving him help to go along this way before leaving him to choose the way he wants to go and the fate he wants to end up with: "We have shown him the way [giving him the choice] to be thankful or ungrateful." (Verse 3) These three touches set the human heart thinking deeply, glancing back and casting a look forward, and then reflecting before choosing which way to go. Then the surah gives clear advice to man as he stands at the crossroads, warning him against taking the way leading to hell and encouraging him in every way to take the way to heaven, pointing to the great variety of pleasure that awaits him there: "For the unbelievers, we have prepared chains and shackles, and a blazing fire. The righteous shall drink from a cup mixed with Weir, a fountain where God's servants shall drink, making it flow in abundance." (Verses 4-6)

Before completing its description of what believers will enjoy, the surah now draws a sketch showing the features of those righteous people. In so doing, it uses some fine words and expressions that are in perfect harmony with the splendid bliss these people enjoy in heaven: "They are the ones who fulfil their vows and stand in awe of a day of woes that fly far and wide, who give food — though they need it themselves — to the needy the orphan and the captive, [saying within themselves,] `We feed you for the sake of God alone. We desire neither recompense from you, nor thanks. We far the day of our Lord: a bleak, distressful day." (Verses 7-10)

The surah then presents the reward which will be given to these people who willingly attend to difficult duties, who fear the bleak, grim day, the generous who feed others despite themselves being in need, and who only seek God's pleasure, hoping for no reward from anyone else. As the surah presents this, we find that it is a reward of security, happiness and perfect enjoyment: "God will save them from the woes of that day and will grant them radiance and joy, and will reward them for their patience in adversity with a garden and [garments of] silk. They will recline there on soft couches, feeling neither burning sun nor severe cold. Its shades will come low over them, and its clusters of fruit will hang low, within easy reach. They will be served with silver plates and goblets that seem to be crystal, crystal-clear, but made of silver, the measure of which they are the ones to determine. They will be given to drink of a cup flavoured with ginger, from a spring there called Salsabil. They will be waited upon by immortal youths. If you see them, you would think they were scattered pearls. If you were to look around, you would see only bliss and a vast kingdom. They shall be arrayed in garments of fine green silk and brocade; and adorned with bracelets of silver. And their Lord will give them a most pure drink. This is a reward for you. Your endeavours are well appreciated. (Verses 11-22)

The surah then addresses the Prophet encouraging him to stand firm in the face of those who turn away, persist in disbelief and deny the truth. He is directed to remain patient in the face of all this adversity and to await God's judgement. He should maintain his tie with his Lord, deriving strength from Him whenever he feels that the road he has to travel is too long: "It is We who have bestowed the Qur'an upon you by gradual revelation. Await, then, your Lord's judgement in all patience, and pay no heed to any of these sinners and unbelievers. Remember your Lord's name morning and evening. At night prostrate yourself before Him, and extol His limitless glory throughout the long night." (Verses 23-26)

In conclusion, the surah reminds the unbelievers of the heavy day that they do not reckon with. This is the day feared by the righteous who are keen to guard against its punishment. It tells them that they represent no serious issue to God who gave them all the power they have and is able to replace them with others. He bestows His favours on them in fulfilment of His wish to put people to the test. The surah ends with a brief mention of the results of this test: "These people love the fleeting life, and leave behind them a day that will be heavy. It is We who have created them and strengthened their constitution. If it be Our will, We can replace them entirely with others of their kind. This is but a reminder. Let him who will, take the way to his Lord. Yet you cannot will except by the will of God. God is indeed All-Knowing, Wise. He admits to His grace whoever He will but for the wrongdoers He has prepared grievous suffering." (Verses 27-31)

The surah begins with a reminder of how man comes into existence and God's design in so originating him to undergo a test, and it concludes with the outcome of this test, as determined by God at the point of origination. Thus, the beginning and the end point to the deliberate and elaborate planning of life. Man performs very badly if he remains heedless, unaware of the purpose of his life when he is being put to a test, and has been equipped with the faculties that help him pass this test.

Between the opening and close, the surah gives the longest, or perhaps one of the longest if we take Sarah 56 into account, description of the blessings granted to the people of heaven. These are mostly material, but they are coupled with God's acceptance and the honour He grants. The fact that this description is so detailed points to its being a Makkan revelation, because the addressees were newcomers to Islam, having lived in jahiliyyah, or ignorance. They were fond of material luxuries. They would be very impressed with its prospect. There will always be people who store much by such luxuries. God knows His creation best, and knows what suits them and what has a deep effect on their hearts and minds. There is definitely a higher and more refined type of happiness and joy, such as the one mentioned in the preceding surah, The Resurrection: "Some faces will on that day be radiant with happiness, looking towards their Lord." (75: 22-23)
 

Overview

(Verses 1 - 3)

When Man Was Nothing

Was there not a period of time when man was not yet something to be thought of? We have created man from a drop of mingled fluid, so that We might try him. Therefore, we have endowed him with hearing and sight. We have shown him the way, [giving him the choice] to be thankful or ungrateful. (Verses 1-3)

This question with which the surah opens signifies a statement, but it is phrased in this way so that man should ask himself: 'Am I not aware that there was a period of time when I was nothing to be thought of? This should lead to further questioning: should he not reflect on this fact? Should not such reflection guide him to how he was ushered in on life's stage where lights were focused on him to make of him a creature of note? The interrogative form in this instance facilitates some fine thoughts, encouraging us to reflect further.

One point of reflection takes us to the stage before man comes into existence. What was the universe like before man's advent? Man is so full of himself that he tends to forget that the universe was there long, long before he was. Perhaps the universe never expected that a new creature, man, would ever come into existence and certainly not until God willed it to so happen.

Another point takes us to the moment when human existence first began. Our imagination can paint different visions of that moment, known only to God, which added this new creature to the universe. Yet this was taken into account by God before it happened, with this new creature's role within the life of the universe well determined.

We should also reflect on how God's hand placed this new creature on life's stage, assigning a role to him and preparing him for it. Indeed, the same hand has linked his life to the life of the universe and provided the circumstances that ensure his survival and ability to fulfil his role easily. It monitors his progress, step by step.

Further reflections can be added, all coming from this short statement, culminating in the realisation that the initiation, the life journey and the end are all determined according to an elaborate scheme.

Man's development and survival is also outlined in the surah: "We have created man from a drop of mingled fluid so that We might try him. Therefore, we have endowed him with hearing and sight." (Verse 2) The 'drop of mingled fluid perhaps refers to its formation when the man's sperm fertilises the woman's egg. Alternatively, it may refer to the genes, or units of heredity, which distinguish the human species in the first place and transmit features from parent to offspring.

So, man is created from a drop of mingled fluid, neither by coincidence nor in idle play. He is created so that he can be tested. God certainly knows man, his test and the outcome of this test. What is meant here is that all this should come out on life's stage, producing its effects which cling to man so that he is requited in accordance with the outcome of his test. It is for this reason that God endowed man with the Faculties of hearing and sight. He has been given these faculties of perception so that he can receive and respond, measure things and values, judging them and picking his choices. He will be rewarded in accordance with his choice.

In addition to knowledge and its acquisition, God gave man the ability to choose his way in life. He has shown him the way of guidance, i.e. the one that leads to Him, and left him to choose this way by himself or to stray from it, opting instead for one of the many other ways that do not lead to Him: "We have shown him the way (giving him the choice] to be thankful or ungrateful." (Verse 3) The verse refers to following divine guidance by being thankful, because the first thought that occurs to someone receiving guidance is to express gratitude for it. He is now aware that God has willed for him to be a creature of note after having being nothing to be thought of. God also granted him sight and hearing, as well as other faculties to be able to learn and acquire knowledge. He then provided him with guidance and left the choice to him. If such a person is a believer, then the first thought that occurs to him is to be thankful. If he does not give thanks, then he is certainly ungrateful.

With these three touches given at the opening of the surah, man realises that there is a purpose behind his creation. He becomes aware that he is tied to a central point; that he is equipped with knowledge and is answerable for it; and that he is set a test and needs to pass it. In other words, his life on earth is a trial, not a period of idle play and neglect. These three short verses give him such a range to reflect upon. He acquires a very serious outlook on life and knows that the results of the test will be announced once it is all over. Hence, how these verses change his vision in life and his feelings towards it and towards life values in general.