إِنسَ

Commentary:

The reason why the Law is revealed is that man is by nature weak and cannot himself find out the ways of spiritual advancement. So God has taken this burden from him. It was far from God to entrust man with a work which he could not discharge.

The verse also constitutes refutation of the Christian doctrine of Atone-ment which rejects the Law (Shari‘ah) on the ground of human weakness. As a matter of fact, Islam declares human weakness to be the very reason for the revelation of the Law, so that it may help man to fulfil his high destiny. The Law is not, therefore, a curse but a help and a blessing.

2:169; 18:51; 35:7.

Important Words

رؤیا (dream) is derived from رأی which means, (1) he saw with the eye; (2) he saw mentally; (3) he saw in a dream or vision; (4) he held the opinion; (5) he thought or considered, etc. The Arabs say رأیته رأی العین i.e. I saw him where the eye or sight fell upon him, i.e. I saw him actually with the eye. رؤیا means, a dream or vision seen in sleep. According to most lexicologists رؤیا is synonymous with حلم (hulm) but according to others the former is such as is good and the latter is the contrary (Lane).

Commentary:

Here again the Quran differs from the Bible and again the Quranic version is decidedly more reasonable and correct. According to the Quran, Joseph told his dream to his father first, while according to the Bible he first related it to his brothers (Gen. 37:9). But the Bible itself says that Joseph had seen another dream, even before this dream which the Quran relates and, on listening to this first dream, his brethren had said to him: "Shalt thou indeed reign over us or shalt thou indeed have dominion over us?" And they hated him yet the more for his dreams, and for his words (Gen. 37:5-8). Now, after the rebuke he had received from his brothers on telling them his first dream, it is highly unreasonable and improbable that Joseph should have related his second and similar dream to them before acquainting his father with it. So the Quranic account is clearly nearer truth and reason than the Biblical account.

The Quran represents Jacob, the father of Joseph, as having forbidden him to mention his dream to his brethren. It also gives the reason why he forbade him to do so. The reason was that the dream would excite their envy and they would be tempted to plot against him. That this fear of Jacob was only too well-founded is borne out by the Bible itself, for it says that Joseph’s brethren hated him yet the more for his dreams. This also goes to support the Quranic version.

The verse under comment mentions another important resemblance between Joseph and the Holy Prophet. Just as Jacob, on hearing the dream of Joseph, told him that when his brothers heard of it, they would plot against him and seek to do him harm, similarly, when Waraqah bin Naufal heard of the first revelation from the Holy Prophet, he told him that a time would come when his people would plot against him and turn him out of their town.

30:34; 39:9, 50.

Important Words:

مسرفین (the extravagant) is the plural of مسرف which is the active participle from اسرف which again is derived from سرفmeaning, he was ignorant; or he was unmindful or heedless. سرف الطعام means, the wheat or food became cankered or eaten away. اسرف means, he exceeded or transgressed the just or right limit or measure; he acted extravagantly or immoderately. They say فلان اسرف فی ماله meaning, such a one was hasty in respect of his property i.e. he expended his property extravagantly without keeping within proper bounds. اسرف فی القتل means, he exceeded the due bounds or just limits in slaying. اسراف, which is the noun-infinitive from اسرف, also signifies the committing of many faults, offences, or crimes and sins. مسرف means, one exceeding or transgressing the right limit or measure; one acting extravagantly; one unmindful, negligent or heedless; one denying or disacknowledging the favours or benefits or the Unity or the Prophets or the Law of God; a disbeliever or an unbeliever (Lane & Aqrab).

Commentary:

This verse describes the different attitudes which a man assumes when he is stricken with distress. Sometimes the blow is so hard that he falls to the ground. This state is described in the words, lying on his side. Again, sometimes distress renders a man restless and uneasy. This state is described in the words, sitting or standing, because the constant changing of posture is a sure sign of restlessness.

The verse means that, although disbelievers continue to demand that if the Prophet of Islam is really sent by God, they should be visited with punishment for their rejection of him, yet when Divine punishment actually overtakes them, they are seized with despair. It thus embodies two important lessons. The first is that we should not be hasty in attacking the motives of other people, because the verse clearly says that the disbelievers do not commit evil deeds deliberately, knowing them to be so, but only do what appears good in their eyes, i.e. their evil deeds are the result of faulty reasoning and defective vision. It may be asked here, why then will disbelievers be punished for doing what appears good in their eyes. The answer to that question is that the verse does not say that the evil deeds of each and every individual appear good in his sight but that it is only to the extravagant that they so appear. The offence of the disbelievers lies in the fact that they become extravagant, and so they justly deserve to suffer the consequences of an extravagant life.

The second important lesson contained in this verse is that the plea of good motives is not always acceptable and therefore it cannot always save a person from the consequences of his actions. It is only when the motives themselves become vitiated on account of corrupt living or when it is in our power to rectify our motives but we fail to do so, that we become deserving of punishment. In the law of nature, as against the law of Shari‘ah, motives count for nothing, the consequences being invariably determined by the nature of one’s actions. He who takes a fatal dose of poison must die, no matter what his motives are and no matter what kind of life he leads. But in the law of Shari‘ah due allowance is made for the circumstances in which a certain deed is done and for the motives that prompt it.

41:52.

Commentary:

See the next verse.

16:19.

Important Words:

لاتحصوھا (you will not be able to number them). تحصوا is derived from احصا which again is derived from حصا or حصی. They say حصی الرجل i.e. he cast a pebble or small stone at the man. احصا means, he numbered or counted it, or he collected it into an aggregate, or he reckoned or computed it; or he reached the last number of it by means of حصی (pebbles or small stones), because the Arabs used pebbles for counting; he registered or recorded its number; he comprehended it, or knew it altogether. احصی کل شیء بعلمه means, God has comprehended everything by His knowledge, nothing thereof escaping Him, small or great (Lane & Aqrab). The expression therefore signifies comprehending or, as it were, encircling a thing and knowing its full number. As against this تعدوا (you try to count) signifies simply counting a thing, whether you comprehend the whole number or not.

Commentary:

The words, you wanted of Him, refer to the demands of human nature which have all been freely met. God has made definite provision for the satisfaction of all the cravings and demands of human nature. For instance, if He has made eyes to see, He has provided for them light and beautiful sights; similarly, if He has made ears to hear, He has provided for them air and sweet, melodious voices.

The verb آتاکم (He gave you) may also be taken in the sense of "He will give you," for in Arabic the past tense is not unoften used for the future when it is meant to give the assurance that the promise made or thing stated is as good as fulfilled. In this sense the verse means to say that God would give Muslims all that they want—land, wealth and dominion, not to speak of spiritual favours. They will be given all sorts of facilities to propagate their Faith. Even the day and night, the sun and the moon (v. 34) will be made subservient to them. Then will God see whether they have made proper use of His favours and have glorified His name and preached His Message to the ends of the earth as they ought to do.

The verse does not mean that man cannot count all the favours of God, for this fact is too evident to need mention. What the verse refers to is the great favours which God was to bestow upon Muslims in future and which were to be too multifarious and multitudinous to be foreseen and counted now. All these favours were actually bestowed on Muslims. But, when they became (1) lax in Prayer and (2) lax in spending their wealth according to God’s commandment, the divine favours were withdrawn. The "good tree" (v. 25) has, however, again borne fruit through Ahmad, the Promised Messiah, and blessed are they who accept him, for theirs shall be the kingdom of Heaven and of earth.

6:3; 15:29, 34; 55:15.

Important Words:

صلصال (dry ringing clay) is derived from صل or صلصل which both mean, it sounded; or it produced or emitted a sound; or it made a clashing, ringing or tinkling sound; or it made a long or repeated sound. صلصل الجرس means, the bell made a prolonged ringing or tinkling sound. صلصل فلانا means, he frightened, threatened or terrified such a one. تصلصل means, it (dry clay) made a crackling sound when trodden upon. تصلصل الغدیر means, the black mud of the pool became dry, because such dry mud makes a crackling sound when trodden upon. صلصال means a noisy ass; an ass or a horse sharp and shrill in voice; clay not made into pottery so-called because of its making a sound; or clay mixed with sand which, when it becomes dry makes a sound and which when baked is فخار; or dry clay that makes a sound by reason of its dryness (Lane & Aqrab).

حمأ (black mud) is the noun from حمأ (hama’a). They say حمئت البئر i.e. the well had in it black (fetid) mud in abundance. حمأالبئر means, he cleansed the well of its black (fetid) mud. حمأ الماء means, the water was or became mixed with black fetid mud, and so was rendered turbid and altered in odour. احمأ البئر means, he threw black fetid mud into the well. حمئی علیه means, he was angry with him. حمأ means, black mud; or black fetid mud (Lane & Aqrab).

مسنون (wrought into shape) is the passive participle from سن. They say سنه i.e. he bit him with his اسنان or teeth; or he formed or fashioned or shaped it; or he sharpened or whetted it. سننت لکم سنة means, I have instituted for you a custom or practice to be followed. They say سن الله سنة i.e. God manifested or made known for the people a right way of acting; سن الطینmeans, he plastered pottery with the clay; or he made the clay into pottery. سن (in the passive voice) means, it became altered for the worse or stinking. مسنون means, bitten with the teeth; sharpened or whetted or polished; made smooth; formed, fashioned or shaped; poured forth into moulds to become hardened and formed into a certain shape; or (mud) altered, for the worse in odour; made long and beautiful (Lane & Aqrab).

Commentary:

The creation of Adam has been mentioned at several places in the Quran and it is worthy of special note that wherever the Quran speaks of the creation of Adam, it prefaces the account with a reference to Resurrection, as may be seen from the following passages:

Reference to the creation of Adam. | Reference to Resurrection.

2:31. | 2:29.

7:12. | 7:9-10.

18:51. | 18:48-50.

20:117. | 20:102-105.

38:72. | 38:50-65.

A careful study of these passages leads one to the conclusion that this juxtaposition is not accidental. The Quran does not refer to Resurrection or facts relating to it when it speaks of other Prophets such as Moses or Abraham; but whenever it speaks of the creation of Adam, it invariably precedes this account with a reference to Resurrection. Evidently, there must be some deep connection between the two events which accounts for their simultaneous mention. The same is true of several other subjects mentioned in the Quran; thus indicating that they have been put together with a definite purpose. For instance, we find that whenever the Quran speaks of the universal spread of Islam, it couples this subject with a reference to the account of Jesus, thus indicating that it was through the Promised Messiah who was to appear in the latter days as the counterpart of Jesus that the complete propagation and the universal spread of Islam was to be brought about. See also vv. 9:30-33, 48:29, 30 & 61:7-10.

As for the reason why reference to the creation of Adam is always preceded by a reference to post-mortal Resurrection, it may be noted (1) that the creation of Adam or man being subject to the Law or Shari‘ah demands that there should be a general Resurrection and final Judgement for adjudging the goodness or badness of human actions and for awarding rewards and punishments; while, on the other hand, Resurrection and Judgement of mankind demands that there should be a Law or Shari‘ah, because without such a Law the awarding of rewards and punishments becomes meaningless; (2) that the creation of man constitutes a strong proof of Resurrection.

The following arguments may be given in support of this contention:

(a) Man is the crown and acme of all creation. His creation became complete after a long process of gradual development and evolution. This proves that there is indeed a Day of Reckoning, because if man had been given his present form at the very outset, it could legitimately be said that his creation in his present form was an accident and that, like other things which took their respective shapes as the result of natural changes, he too, received his present form. But the creation of man in his present perfect form, after a long process of gradual change and evolution, and then the stopping of its further development after his having attained his present form, shows that man’s creation was not an accident but the result of a predetermined plan and that he was meant to be the crown and object of the whole creation.

(b) The fact that there exist in nature two powers—one of good and the other of evil and that man possesses the power to do both good or bad deeds, and that these powers are subject to his volition and control, proves that he has been created to rule and dominate creation. The reward and recompense of his works should, therefore, be something more than the direct result of his actions. This presupposes post-mortal existence and a time of reckoning i.e. Resurrection and Judgement.

(c) All material progress of man depends upon the observance and obedience of the laws of nature and not upon moral and spiritual laws. In man’s life, however, moral and spiritual considerations play a much more important part. It, therefore, follows that material progress is not the end of human life and that there must be some other life where he should receive the full reward of his moral and spiritual endeavours.

Man having been created from صلصال (dry ringing clay) signifies that he has been created from matter in which the faculty and attribute of speech lay latent. This shows that he has been endowed with the power to respond to the voice of God. But as صلصال (dry ringing clay) emits a sound only when struck with something extraneous, the word is intended to hint that man’s power to respond is subject to his receiving the Divine Call. This faculty establishes his superiority over the whole creation.

The Quranic words that man has been created from حمأ مسنون (black mud wrought into shape) have been used to draw attention to the fact that man has been created from حمأ (black mud) i.e. earth and water; earth being the source of the body and water of the soul. Elsewhere, the Quran speaks of "earth" and "water" separately as the things of which man has been created (3:60, 21:31). By joining the word صلصال (dry ringing clay) with the word حمأ (black mud), the Quran means to point out that while other living things are created of حمأ (black mud) only, viz. of earth and water, for they too possess a certain kind of undeveloped soul, man is created of حمأ combined with صلصال i.e. the attribute of speech. He is also مسنون i.e. wrought into perfect shape. See also 95:5.

It should be remembered that the verse does not mean that clay became at once moulded into a living man by God having breathed life into it. The Quran repeatedly emphasizes the fact that the creation of the universe was gradual. The verse speaks here of only the first stage of man’s creation. Other stages of creation have been mentioned in other verses of the Quran e.g. 30:21, 35:12, 40:68, 22:6 and 23:15. These should be read in the order in which they are given here in order to understand how the different stages of development and evolution of man, omitted in one verse, are supplied in the others.

The statement of the Quran that man was created out of "earth" (which, incidentally, means that the long process of his creation started with it) also finds corroboration from the fact that even now man’s food is derived from the earth, certain parts being derived directly and others indirectly. This clearly shows that the matter contained in the earth forms the origin of man; for if such had not been the case, he could not have derived his nutrition from it, because only that thing of which a being is made can supply it with nutrition, a foreign element being unable to replenish wastage.

The verse also implies an effective answer to those who disbelieve and wonder at the possibility of God’s speaking to human beings. The verse points out that it is not the phenomenon of revelation that is to be wondered at. On the contrary, it would be a matter for wonder if there had been no such phenomenon, because even from the very beginning of his creation man had been endowed with the power and capacity to receive Divine revelation and respond to it.

18:38; 22:6; 23:13-14; 35:12; 36:78; 40:68.

Important Words:

نطفة (drop of fluid) is noun-infinitive from نطف. نطف الماء means, the water flowed little by little. نطفة means, the sperm of a man or [ovum of] a woman; clear water whether much or little; (Lane & Aqrab).

Commentary:

The verse means to say that after God had created the heavens and the earth according to a definite system of laws, He created man and sent down His revelation for his guidance. But notwithstanding the fact that after having created man from an apparently contemptible seed, God endowed him with highest faculties, yet he, instead of acting upon the guidance vouchsafed to him by God, begins to question His powers and prerogatives. Some men are so presumptuous as to say that God could not bring the universe into existence from non-existence and that it had come into existence by itself. Others say that God did not create matter, but has only arbitrarily subjected it to His control. Yet others object that God has no right to impose a law upon man and that man is a free agent and can frame a law for his own use. In this way these people begin to deny the favours of God and declare themselves independent of Him. The verse supplies an answer to all these objections.

The verse also implies the beautiful hint that while on the one hand man, in spite of being created from an apparently contemptible substance, begins to arrogate to himself such greatness as even to presume to dispute God’s authority; on the other he refuses to admit that God Who created him from a mere sperm and endowed him with such noble qualities has the power to raise an apparently lowly and humble man to the rank of a Prophet.

The verse may also suggest that it certainly could not be the object of the creation of the universe that only a disobedient and sinful man should have come into being. God’s purpose in creating the universe must have been quite different and much higher and nobler. If such is the case, then why should men wonder when there appears in the world a noble personage who fulfils the real object and purpose of God’s creation?

The verse also implies a reply to an objection raised by the opponents of the Prophets. They look down upon them and regard them as contemptible persons unworthy of such distinction. The opponents of the Holy Prophet held similar views with regard to him, as is apparent from 43:32. The verse draws the attention of disbelievers to man’s humble and lowly beginning to point the moral that when from such humble beginnings men can rise to great eminence and glory, why is it impossible that God should raise to spiritual eminence a man who appears contemptible and humble in their eyes?

10:12.

Commentary:

This verse corroborates and explains the interpretation put upon the previous verse. It makes no mention of the Day of Judgement. The verses that follow also continue the same theme.

The expression ویدع الانسان بالشر دعاءہ بالخیر (And man asks for evil as he should ask for good), does not mean that there lives a man so foolish as to pray to God to send him evil. It only means that such is the condition of man that while by his words of mouth he prays to God to grant him good, by his actual bad deeds he invites the displeasure and punishment of God. Thus his actions belie his words.

The expression may also be interpreted as, "And man calls for evil as he should call for good." According to both renderings the verse signifies that when nations or individuals attain material wealth and rise to power and influence, they tend to neglect their duties and responsibilities and thus in the very hour of their power and glory they lay the foundations of their decay and death. At a time when they should have established peace and justice on earth by the help of the great resources placed at their disposal, they give themselves up to enjoyment and self-aggrandizement. The time of their power and glory is their testing time when they should particularly be on their guard. But such is the tragedy of human affairs that power and prosperity make man arrogant, defiant and heedless. The verse may also mean that man invites evil to himself with the same zeal and vehemence as God invites him to good. That is to say while God wishes man to inherit His blessings by doing good, he earns His displeasure by doing evil and thus invites his own ruin and destruction. In this case the action of دعاء (inviting to good) will be taken as referring to God.

The words, and man is hasty, signify that if man were to pause and consider before embarking upon any venture he would be spared many a fall. In fact, haste is at the root of most of man’s failures.

45:29; 83:7-10.

Important Words:

طائرہ (his works). طائر is derived from طار which means, it (a bird) moved in the air by means of its wings; it flew. طار فؤادہmeans, his courage fled away. The Arabs used to say to a man from whom they augured evil, طائر اللّٰه لا طائرک i.e. what God doth and decreeth, not what thou dost and causest, is to be feared. Or they would say لا طیر الا طیر اللّٰه i.e. there is no evil fortune but that which is of God. طائر means, an omen, a bodement of good or evil; good or evil fortune, especially evil fortune; ill-luck; the means of subsistence; the actions or works of a man which are, as it were, attached as a necklace to his neck (Lane & Aqrab). See also 7:132.

Commentary:

The words, every man’s works have We fastened to his neck, mean that no work of man goes in vain; every action of his must bear some fruit, good or bad. The fastening of the work to the neck of a man denotes that his actions will stick to him permanently and their effects will cling to him as long as he lives.

The word طائر (lit. bird) has been very appropriately used here for the actions of man in order to denote that just as a bird flies away and becomes hidden from the eye, so does a man very often seem to forget his actions, but they remain fastened to his neck with a cord like a bird which is secured from flying away by a string tied round its neck; and therefore, even if they seem to fly away and become hidden from his view, man’s connection with them never ceases and one day he has to reap the fruits thereof.

The word طائر has also been used to draw attention to the fact that if a long string were tied to the leg of a bird and it were let off to fly away, it can fly to the extreme length of the string. The same is the case with the actions of man. Sometimes they appear to be of little significance, yet their effects are far-reaching and permanent.

The verse warns man to be very careful about his actions. He is reminded that since a deed once done cannot be undone and has far-reaching effects and, even if hidden from the human eye, still remains attached to the doer’s neck, it is clear that it is impossible to obliterate it. We should therefore be on our guard against hasty and careless actions, because sooner or later we are bound to reap their consequences. The Quran says, Whoso does good an atom’s weight will see it, and whoso does evil an atom’s weight will also see it (99:8, 9). These verses, however, should not be understood to mean that repentance is denied to man. The door of repentance is always open but man’s moral and spiritual lapses, even though they may be forgiven, leave a more or less lasting imprint on his spiritual progress. He lags behind those who are not guilty of such lapses unless he makes a special effort to make up the deficiency. The effects of sins must linger on. The discovery of ethereal waves has confirmed the great truth enunciated about 1,400 years ago by Islam that even the smallest motion causes a stir in the air which goes on enlarging and widening. So we should be very careful about our actions because every deed like a seed grows into a big tree without our knowing it.

The verse may also be taken to mean that man augurs good or evil from outside things while his good or bad augury is inseparably linked to his own neck. The words, fastened to his neck, have been used deliberately and with a purpose. When a man does a good deed, he raises his head with pride while with the commission of an evil one he hangs his head in shame. So the word 'neck' has been used here to bring home to him the fact that he himself is his own judge. If he feels that he can raise his head with pride before his associates and friends, he should conclude that he is on the right path but if his head hangs in shame, he must know that he is going to rack and ruin.

The words, which he will find wide open, mean that the effect of man’s deeds will begin to manifest itself. It will not remain only like a seed but will grow and develop into a big tree and later bear fruit.

16:126; 23:97; 41:35.

7:201; 12:101; 41:37.

Commentary:

In v. 16:126 which was actually revealed after the Surah under comment in order of revelation, we have, call unto the way of thy Lord with wisdom and goodly exhortation, and reason with them in a way that is best. The order in which the three precepts to be followed in preaching have been mentioned in these words has been closely observed in the teaching given in the present Surah. This constitutes a strong argument in favour of the contention that the chapters and verses of the Quran have been arranged in an intelligent order and not placed haphazard. Verses 24-40 of the present Surah embody some of the excellent teachings of the Quran and end with the words, this is part of that wisdom which thy Lord has revealed to thee (v. 40). These words correspond to the first injunction contained in 16:126, viz. call unto the way of thy Lord with wisdom. Verses 40-53 begin with the theme "set not up with Allah any other god" and proceed to give teachings concerning the Unity of God. This corresponds to the second precept contained in 16:126 and is expressed by the words "goodly exhortation." A discourse on the Unity of God makes a natural appeal to the sentiments of man. The third principle mentioned in 16:126 was, reason with them in a way that is best. This corresponds to the third injunction, beginning with the verse under comment, viz. say to My servants that they should speak that which is best.

The verse also contains the hint that if Muslims desire to hasten the day of the spiritual resurrection referred to in the previous verse when the whole of Arabia would become Muslim, they should adopt a manner of discourse best calculated to help disbelievers accept Islam.