تَبَارَكَ الَّذِيَُْ ْ 1466 اَلدَّهْر
هَلْ أَتَى عَلَى الْإِنْسَانِ حِينٌ مِنَ الدَّهْرِ لَمْ يَكُنْ شَيْئًا مَذْكُورًا ﴿۱﴾ إِنَّا خَلَقْنَا الْإِنْسَانَ مِنْ نُطْفَةٍ أَمْشَاجٍ نَبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا ﴿۲﴾
﴾1﴿ Hal ataa 'alal insaani heenum minad dahri lam yakun shai'am mazkooraa
﴾2﴿ Innaa khalaqnal insaana min nutfatin amshaajin nabta leehi faja'alnaahu samee'am baseeraa
﴾1﴿ Indeed, there came upon man a period of time when he was not a thing mentioned by name
﴾2﴿ Indeed, We created man from a mixed drop of fluid, transforming him from one state to another, then We made him hearing and seeing
Yes, Surah Al-Insan is also known by the following names:
1. Surah Al-Insan (سورة الإنسان) – "The Chapter of Man"
2. Surah Al-Abrar (سورة الأبرار) – "The Chapter of the Righteous"
3. Surah Amshaj (سورة أمشاج) – "The Chapter of Mixed Fluids" (referring to the origin of human creation)
4. Surah Hal Ata (سورة هل أتى) – "The Chapter of Has There Come" (from its opening words: "هَلْ أَتَىٰ عَلَى ٱلْإِنسَٰنِ..." – "Has there come upon man...")
These alternative names reflect different themes and key phrases within the Surah.
Relevancy:
This Surah (Al-Insan) and the previous Surah (Al-Qiyamah) share several connections:
The first connection (وجه اول): At the end of Surah Al-Qiyamah, a proof was given for the resurrection (بعث), and at the beginning of Surah Al-Insan, the same proof is reiterated to establish the resurrection. This literary technique is known as تشابه الأطراف (Tashābuh al-Aṭrāf), where the ending of one Surah connects thematically with the beginning of the next.
The second connection (وجه دوم): In Surah Al-Qiyamah, the etiquette of the Qur’an (أدب قرآن) was mentioned, while in Surah Al-Insan, the blessing of the Qur’an (نعمت قرآن) is highlighted, along with the obligation to show gratitude for this divine gift.
This pattern demonstrates the coherence of the Qur’anic structure, where Surahs are interconnected through themes and meanings.
Claim of this surah:
The proof of resurrection after death (بعث بعد الموت) is established in this Surah through analogical reasoning (قیاس) based on the first creation (آفریدن اولی). Since Allah initially created man from nothing, reviving him after death is even more certain.
Additionally, the Surah provides detailed glad tidings (بشارت تفصیلیه), not merely of Paradise’s blessings (نعمت جنت), but also of the spiritual and divine rewards that transcend material pleasures.
For divine knowledge (معرفت الهیه), the Surah does not mention multiple Beautiful Names of Allah (اسماء حسنی). Instead, it focuses on a few essential names that encapsulate Allah’s authority and wisdom:
1. اللّٰه (Allah) – The Supreme Being, the source of all existence.
2. رب (Rabb) – The Sustainer and Nurturer, emphasizing His continuous care and guidance.
3. حکیم (Hakim) – The All-Wise, indicating that creation, resurrection, and divine decrees follow perfect wisdom.
4. علیم (Alim) – The All-Knowing, showing that Allah has complete knowledge of human deeds, intentions, and the Hereafter.
These attributes reinforce the Surah’s argument that resurrection is both logically inevitable and divinely decreed.
Summary of the surah:
The proof of resurrection after death (بعث بعد الموت) is established in this Surah through analogical reasoning (قیاس) based on the first creation (آفریدن اولی). Since Allah initially created man from nothing, reviving him after death is even more certain.
Additionally, the Surah provides detailed glad tidings (بشارت تفصیلیه), not merely of Paradise’s blessings (نعمت جنت), but also of the spiritual and divine rewards that transcend material pleasures.
For divine knowledge (معرفت الهیه), the Surah does not mention multiple Beautiful Names of Allah (اسماء حسنی). Instead, it focuses on a few essential names that encapsulate Allah’s authority and wisdom:
1. اللّٰه (Allah) – The Supreme Being, the source of all existence.
2. رب (Rabb) – The Sustainer and Nurturer, emphasizing His continuous care and guidance.
3. حکیم (Hakim) – The All-Wise, indicating that creation, resurrection, and divine decrees follow perfect wisdom.
4. علیم (Alim) – The All-Knowing, showing that Allah has complete knowledge of human deeds, intentions, and the Hereafter.
These attributes reinforce the Surah’s argument that resurrection is both logically inevitable and divinely decreed.
[1,2] These verses discuss the initial stages of human creation, using them as proof for resurrection (استدلال بر دوباره زنده کردن).
1. (حِينٌ) – Ibn Abbas (رضي الله عنهما) narrates that Hīn refers to an indefinite long period, without a specific duration. Some scholars, however, have attempted to specify it as 40 years, 7 years, 2 years, 6 months, or even 2 months, but the first opinion is the strongest, meaning it refers to an unspecified long duration.
2. (مِنَ الدَّهْرِ) – Dahr refers to the entire duration of the world’s existence, encompassing all of time.
3. (أَمْشَاجٍ نَبْتَلِيهِ) –
Amshāj means a mixture, referring to the fusion of male and female fluids.
This mixture consists of various elements and temperaments, which shape the human body.
This verse also serves as evidence that women also contribute reproductive fluid, a fact supported by authentic Hadiths.
4. (نَبْتَلِيهِ) –
The pronoun (ضمير) refers to the human being (انسان), meaning his creation is for trial and responsibility through divine commands and prohibitions.
Alternatively, it can refer to the fluid (نطفه) as it undergoes transformations in the womb: ‘alaqah (clinging clot), mudghah (chewed-like flesh), bones, etc.
5. (فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا) –
If the pronoun refers to the fluid, then Fa (فَ) denotes a sequential transformation, meaning after these changes, the human is given hearing and sight.
If the pronoun refers to the human, then the phrase highlights the ultimate purpose of creation, which is trial (ابتلاء)—though hearing and sight develop later, the test of responsibility is the true objective.
Key Message:
The Surah establishes human creation from a lowly fluid, highlighting its gradual transformation, divine purpose, and ultimate resurrection, refuting the idea that man is left neglected (مهمل).