76. Al-Insan بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِیْمِ هَلْ Has اَتٰی (there) come عَلَی upon الْاِنْسَانِ man حِیْنٌ a period مِّنَ of الدَّهْرِ time لَمْ not یَكُنْ he was شَیْـًٔا a thing مَّذْكُوْرًا mentioned اِنَّا Indeed We خَلَقْنَا [We] created الْاِنْسَانَ man مِنْ from نُّطْفَةٍ a sperm-drop اَمْشَاجٍ ۖۗ mixture نَّبْتَلِیْهِ (that) We test him; فَجَعَلْنٰهُ so We made (for) him سَمِیْعًۢا hearing بَصِیْرًا and sight اِنَّا Indeed We هَدَیْنٰهُ guided him السَّبِیْلَ (to) the way اِمَّا whether شَاكِرًا (he) be grateful وَّ اِمَّا and whether كَفُوْرًا (he) be ungrateful اِنَّاۤ Indeed We اَعْتَدْنَا [We] have prepared لِلْكٰفِرِیْنَ for the disbelievers سَلٰسِلَاۡ chains وَ اَغْلٰلًا and shackles وَّ سَعِیْرًا and a Blazing Fire اِنَّ Indeed الْاَبْرَارَ the righteous یَشْرَبُوْنَ will drink مِنْ from كَاْسٍ a cup كَانَ is مِزَاجُهَا its mixture كَافُوْرًاۚ (of) Kafur 76. Al-Insan Page 579 عَیْنًا A spring یَّشْرَبُ will drink بِهَا from it عِبَادُ (the) slaves اللّٰهِ (of) Allah یُفَجِّرُوْنَهَا causing it to gush forth تَفْجِیْرًا abundantly یُوْفُوْنَ They fulfill بِالنَّذْرِ the vows وَ یَخَافُوْنَ and fear یَوْمًا a Day كَانَ (which) is شَرُّهٗ its evil مُسْتَطِیْرًا widespread وَ یُطْعِمُوْنَ And they feed الطَّعَامَ the food عَلٰی in spite of حُبِّهٖ love (for) it مِسْكِیْنًا (to the) needy وَّ یَتِیْمًا and (the) orphan وَّ اَسِیْرًا and (the) captive اِنَّمَا Only نُطْعِمُكُمْ we feed you لِوَجْهِ for (the) Countenance اللّٰهِ (of) Allah لَا Not نُرِیْدُ we desire مِنْكُمْ from you جَزَآءً any reward وَّ لَا and not شُكُوْرًا thanks اِنَّا Indeed we نَخَافُ fear مِنْ from رَّبِّنَا our Lord یَوْمًا a Day عَبُوْسًا harsh قَمْطَرِیْرًا and distressful فَوَقٰىهُمُ But will protect them اللّٰهُ Allah شَرَّ (from the) evil ذٰلِكَ (of) that الْیَوْمِ Day وَ لَقّٰىهُمْ and will cause them to meet نَضْرَةً radiance وَّ سُرُوْرًاۚ and happiness وَ جَزٰىهُمْ And will reward them بِمَا because صَبَرُوْا they were patient جَنَّةً (with) a Garden وَّ حَرِیْرًاۙ and silk مُّتَّكِـِٕیْنَ Reclining فِیْهَا therein عَلَی on الْاَرَآىِٕكِ ۚ couches لَا Not یَرَوْنَ they will see فِیْهَا therein شَمْسًا any sun وَّ لَا and not زَمْهَرِیْرًاۚ freezing cold وَ دَانِیَةً And near عَلَیْهِمْ above them ظِلٰلُهَا (are) its shades وَ ذُلِّلَتْ and will hang low قُطُوْفُهَا its cluster of fruits تَذْلِیْلًا very low وَ یُطَافُ And will be circulated عَلَیْهِمْ among them بِاٰنِیَةٍ vessels مِّنْ of فِضَّةٍ silver وَّ اَكْوَابٍ and cups كَانَتْ that are قَوَارِیْرَاۡؔ ۙ (of) crystal قَوَارِیْرَاۡؔ Crystal-clear مِنْ of فِضَّةٍ silver قَدَّرُوْهَا They will determine its تَقْدِیْرًا measure وَ یُسْقَوْنَ And they will be given to drink فِیْهَا therein كَاْسًا a cup كَانَ is مِزَاجُهَا its mixture زَنْجَبِیْلًاۚ (of) Zanjabil عَیْنًا A spring فِیْهَا therein تُسَمّٰی named سَلْسَبِیْلًا Salsabil وَ یَطُوْفُ And will circulate عَلَیْهِمْ among them وِلْدَانٌ young boys مُّخَلَّدُوْنَ ۚ made eternal اِذَا When رَاَیْتَهُمْ you see them حَسِبْتَهُمْ you would think them لُؤْلُؤًا (as) pearls مَّنْثُوْرًا scattered وَ اِذَا And when رَاَیْتَ you look ثَمَّ then رَاَیْتَ you will see نَعِیْمًا blessings وَّ مُلْكًا and a kingdom كَبِیْرًا great عٰلِیَهُمْ Upon them ثِیَابُ (will be) garments سُنْدُسٍ (of) fine silk خُضْرٌ green وَّ اِسْتَبْرَقٌ ؗ and heavy brocade وَّ حُلُّوْۤا And they will be adorned اَسَاوِرَ (with) bracelets مِنْ of فِضَّةٍ ۚ silver وَ سَقٰىهُمْ and will give them to drink رَبُّهُمْ their Lord شَرَابًا a drink طَهُوْرًا pure اِنَّ Indeed هٰذَا this كَانَ is لَكُمْ for you جَزَآءً a reward وَّ كَانَ and has been سَعْیُكُمْ your effort مَّشْكُوْرًا۠ appreciated
(76:1) Was there a period of time when man was not even worthy of a mention? 1
(76:2) Verily We created man out of a drop of intermingled sperm2 so that We might try him,3 and We therefore endowed him with hearing and sight.4
(76:3) Surely We showed him the Right Path, regardless of whether he chooses to be thankful or unthankful5 (to his Lord).
(76:4) For the unbelievers, We have kept ready chains and fetters and a Blazing Fire.
(76:5) The virtuous6 shall drink from a cup tempered with camphor water.
(76:6) This will be a gushing spring7 wherefrom Allah's servants8 shall drink wine, a spring from which they will take out channels wherever they wish.9
(76:7) These will be the ones who fulfil their vows10 and dread the Day whose woe shall be spread far and wide;
(76:8) those who, for the love of Him,11 feed the needy, and the orphan, and the captive,12
(76:9) (saying):13 “We feed you only for Allah's sake; we do not seek of you any recompense or thanks,14
(76:10) we fear from our Lord a Day that shall be long and distressful.”
(76:11) So Allah shall guard them against the woe of that Day, and will procure them freshness and joy,15
(76:12) and will reward them for their steadfastness16 with Paradise and robes of silk.
(76:13) There they will recline on elevated couches and will be subjected neither to the burning heat of the sun nor to bitter cold.
(76:14) The shades of Paradise will bend over them, and its fruits will be brought within their easy reach;
(76:15) and there shall be passed around them vessels of silver17 and goblets of crystal,18
(76:16) goblets bright as crystal but made of silver, filled to exact measure.19
(76:17) Therein they shall be served a cup flavoured with ginger,
(76:18) drawn from a spring (in Paradise) called Salsabil.20
(76:19) There boys of everlasting youth shall go about attending them: when you see them, you would think that they are scattered pearls.21
(76:20) Whitherto you look around, you will see an abundance of bliss and the glories of a great kingdom.22
(76:21) They [i.e., the virtuous] shall be attired in garments of fine green silk and rich brocade23 and will be adorned with bracelets of silver.24 Their Lord will give them a pure wine to drink.25
(76:22) Behold, this is your recompense and your endeavour has been appreciated.26
1. Most of the Qur’anic commentators and translators take the opening statement to mean that man has no doubt passed through such a period. However, the word hal is interrogative in Arabic usage. It does not necessarily mean that a question is always posed whenever this word is used. For example, sometimes, when we want to know whether a certain incident has occurred or not, we ask: “Is it true that this has happened?” At times, the purpose is not to ask a question but an expression of denial when we say: “Can anybody else also do this?” Sometimes we want somebody to admit something and we say: “Have I paid you back your money?” Sometimes, in asking one whether I had done him any wrong, he is asked not only to confirm this but also to think about the rationale behind his doing a wrong to one despite one not doing any wrong to him. While the statement in the verse under discussion is couched in the form of a query, its purpose is to make man confirm that there indeed was a time when he was not “even worthy of mention”. This should also make him realize that if he was brought into existence from non-existence, why then can he not be restored to life after death?
The second part of the sentence means that there was a long, endless period about the beginning and end (al-Dahr), of which man has no knowledge, and at that time the human race did not exist. At some point of time, the human species was created. Then every human being passed through a period when he was brought in to existence from non-existence.
The third sentence: “When he was not even worthy of mention” implies that his origin came from his father’s microscopic drop of sperm and his mother’s ovum. It was only in recent human history that man came to know of this composition of his. Now, with the help of the microscope, the above truth has been established, yet it is still hard to identify the exact ratio of sperm and ovum in it. The earliest cells formed by this intermingling can be seen only by using a very powerful microscope. While viewing this cell no one can claim that it will grow one day into a human being: Nor can anyone determine the appearance, height, weight, personality, and all other faculties of that person. The verse covers all these meanings in asserting that in the earliest stage man was not yet a thing worthy of mention, even though the process of beginning his being as a man had been initiated.
2. “The intermingled sperm” signifies that man’s birth is not caused by male sperm or female ovum alone. It is the intermingling of both that leads to his birth.
3. Testing man is the real purpose behind his creation. He should live his life keeping this reality in mind, for it establishes his role and status in the world. Unlike trees and animals, there is a specific objective behind his creation. He does not come to his final death when his natural life span ends. This world is not meant as a place of torture for him, as is falsely assumed by those given to the monastic way of life. Nor is man fully recompensed here, as is mistakenly held by those believing in the transmigration of soul’s theory. Equally wrong are the materialists in regarding the world as a place of entertainment and enjoyment alone, nor is it a battleground between the classes, as is conceived by the devotees of Marx and Darwin. It is essentially a testing ground for him. That duration which man regards as his age is in fact the period of his trial in this world. ‘Likewise, the faculties with which man is endowed, his various roles in life, and his interpersonal relationships in this world, are his test papers. This test goes on until his last breath. The result of this test will not be g ; declared in this world; but in the Hereafter, after the thorough evaluation of his exam papers. His success or failure depends mainly on the position he takes in appearing at this test and exhibiting his performance. If he led life as a polytheist or atheist without any belief in his answerability in the Hereafter, he will miserably fail the test. However, if he acted all along as the servant of the One True God and in accordance with His will, with his eyes set on his accountability in the Hereafter, he will pass the test. This truth is stated at numerous places in the Qur’an. The Qur’an is the only Scripture which has explained this truth so extensively.
4. Reference is to granting man the faculties of hearing and sight. That is, God endowed man with certain Abilities which made him a significant species. Obviously, it is the figurative account of man’s Ability to discern. Otherwise animals too have the faculties of hearing and sight. It is a pointed reference to man’s Ability to acquire knowledge and to infer. These are mentioned, in particular, since they are the most important means of gathering knowledge. Moreover, these human faculties differ from those given to animals; the human brain analyses the information obtained through the senses of hearing and sight, arrives at some conclusion, and forms some opinion which has its bearing on his way of life. Significantly, man’s faculties of hearing and sight and discernment are stated in the context of his test. God has endowed man with these so that he may appear at this test. Unless one is totally devoid of reason and knowledge, he cannot be exempted from this test.
5. Not only has God endowed man with mental faculties and knowledge, He has showed him the right way so that he realizes which path takes him to thankfulness and which to ungratefulness. He will thus himself be responsible for whichever path he chooses. The same truth is pointed out in the Qur’an at other places thus: “We showed him the two high roads (of good and evil).” (verse 10 of Surah al-Balad); “We perfectly proportioned and imbued the human soul with the consciousness of its evil and its piety.” (verse 7-8 of Surah al-Shams) In light of the above and other Qur’anic passages, one learns that God has arranged for man’s guidance in an endless variety of ways. Some of these are:
i. Apart from knowledge and reason, man has also been granted a moral sense, which instinctively enables him to distinguish between good and evil. Though he indulges in some sins, he recognizes that these are evil acts. Likewise, he fails to do something good, though he knows these are among the good and noble quality of works. Even those who have fabricated elaborate theories under the influence of their base self for justifying their evil deeds, they condemn these evil acts if these are done against them. This explains that they too, regard these as evil. Likewise, some may dismiss some pious and righteous acts as something outdated, foolish, and ignorant. However, on getting some benefit from somebody’s noble behavior, he feels compelled to admit it as something noble and valuable.
ii. God has invested every human being with the self-reproaching soul (al-nafs al-lawwamah) that keeps alerting and dissuading him when he commits or is about to commit a sin. Man may try to silence or suppress this, yet he cannot altogether eliminate the voice of his conscience. He may publicly appear to be immune to the pangs of conscience and may deceive people with his false, flawed logic. He may invent innumerable pretexts for deceiving himself and justifying his wrongdoings. But despite all these, the active and very self-reproaching censor that God has placed in his being does not allow the sinner to conceal the true nature of their evil and awful personality he possesses. The same issue is clearly stated in the Qur’an in Surah al-Qiyamah: “Man is well aware of himself, even though he might make up excuses” (verses 14-15).
iii. There are numerous signs in and around the existence of the human being which eloquently prove the existence of God and there is nothing that can happen without His permission. These also affirm that this universe cannot be the creation of several gods. Rather, it is created and managed by the One True God. These inward and outward signs vindicate also the truth of the Resurrection and the Hereafter. If man turns blind to, or refuses to reflect on, or declines to believe in these signs, it is his fault. God has placed numerous signs for persuading him to the ultimate truth.
iv. Numerous incidents in man’s own life, in the contemporary world, and in numerous experiences of the past, prove that this universe is governed by a superior power and that man is utterly helpless before Him. God’s decision overrides everything whereas man constantly stands in need of His help. Man’s essential nature, coupled with these events, is cognizant of the existence of this supreme authority. Even a staunch atheist turns to God, invoking His help as he faces a crisis. Likewise, even the worst polytheists Abandon their false gods and seek help from only the One True God.
v. Common sense and man’s own nature demand that evil ought to be punished and good be rewarded. This explains the presence of courts and justice systems in every society in one form or another. Rewards are given in various forms to those who exhibit a commendable performance. This is clear proof that there is an essential nexus between morals and the law of recompense which man cannot deny. It is common knowledge that many crimes in this world go unpunished. Similarly, many who perform well do not get any reward, what to say of receiving their full and adequate share. Given this, there is no alternative for man but to believe in the Hereafter. Only a fool or a stubborn person or one who pays no attention to the concept of justice can deny the Hereafter. It is worth considering for these people as to why this concept of justice is innate in human nature.
vi. For guiding man further with clear evidence, God sent down His Messengers and revealed Books which explain what it means to give thanks to God and being ungrateful to Him. These categorically spell out the consequences of following any of the two paths of thankfulness or ungratefulness. The teachings brought by the Messengers and the Books have directly or indirectly spread throughout the world on a large scale. For-this reason, no human society has ever been unaware of the concepts of God, the Hereafter, good and evil, and moral principles and legal commands. At times, man acquires this knowledge without realizing that their sources are God’s Messengers and Books. Even today, those who reject God’s Messengers and Books or are unaware of these sources unconsciously follow the divine teachings which have somehow attracted them.
6. Abrar stands for such virtuous persons, who strictly Abide by God’s commands, fulfil the duties prescribed by Him, and shun all those acts which are forbidden by Him.
7. Reference is to a natural spring, of which the water will be so cool and fragrant as if it was tempered with camphor.
8. Although ‘Ibad al-Rahman (servants of the Most Compassionate One) literally stands for all the human beings, in the Qur’anic parlance it refers specifically to the pious. Since the evil ones have excluded themselves from servitude to God, they do not deserve to be addressed with the honorific appellation of being God's servants.
9. This is not to say that they will literally dig channels with the use of spades and shovels. What is meant is that they will get the spring at any place they wish.
10. Fulfilling a vow signifies doing what one is obliged to do. At another level, it means that one must do what he has vowed to. He should fulfil his pledge. This is the generally understood meaning of fulfilling a vow. The Qur’an, in this verse, praises those who fulfil the obligations prescribed for them by God. Or they are complimented for doing even such good acts which they are not obliged to perform. However, they pledge to do these for God’s sake. Of course, they are not lax in fulfilling the normal duties laid down by God.
As to the norms applicable to a vow, we have discussed these at length in Towards Understanding the Qur’an, vol. 1, Surah al-Baqarah 2: n. 310, p. 211. A detailed account of a vow follows below with a view to correcting some misperceptions regarding it and instructing people about its norms:
i. Jurists speak of four types of vow: (i) One’s pledge to God that he will do a certain virtuous act for seeking Allah’s pleasure. (ii) His vow to do a certain virtuous act if God meets his need. Both these types bear the technical name, nadhr taburrur (a vow for a good cause). Jurists are unanimous in their ruling that such a vow should be fulfilled as an obligatory act. (iii) One may take a vow for doing something unlawful or for refusing to perform any of his obligatory duties. (iv) One may take a vow to do a desirable act obligatory on him or do an unworthy thing. Jurists brand these two types of vows as nadhr lajaj (a vow brimming ‘with heedless ignorance and stubbornness}. The consensus view is that the third type of vow is not tenable. There is some disagreement on its fourth type. Some jurists hold that it should be fulfilled while others insist that its breaking entails expiation. Some are of the view that one is free to either fulfil it or pay a penalty. For Shafi‘is and Malikis this type of vow is untenable. Hanafis maintain that expiation is to be paid for the last two types of vows.
ii. Several ahadith clarify that the Prophet (peace be upon him) discouraged making a vow that presupposes one’s fate will change owing to his vow, or instead of seeking God’s pleasure and expressing gratitude towards Him, he makes an offer to God to do a virtuous act if He fulfils his desire. ‘Abdullah ibn ‘Umar relates: “Once the Prophet (peace be upon him) forbade people from making a vow, remarking that it cannot change what is destined to happen. However, it extracts something from the miserly person.” (Muslim K. al-Nadhr and Abu Dawud K. al-Ayman wa al-Nudhur, Bab Karahiyah al-Nadhr) The last part of the above hadith means that a miserly person was not to spend anything in God’s way. However, lured by a vow, he spends some money out of his belief that God may change his fate in lieu of his offer. Another report on the authority of ‘Abdullah ibn ‘Umar is: “A vow can neither advance nor defer what is destined to happen. However, it may make a miserly person pay some money.” (Bukhari and Muslim) In yet another report he says: “The Prophet (peace be upon him) forbade taking ‘a vow, remarking: ‘It does not help in getting anything. However, it makes a miserly person pay some money.’” (Bukhari and Muslim) Several reports of similar import are cited by Muslim on the authority of Abu Hurayrah. Both Bukhari and Muslim quote this hadith: “The Prophet (peace be upon him) observed: ‘A vow cannot help the children of Adam get something which He has not already ordained for them. A vow follows one’s fate. It makes a miserly person spend money which he was otherwise not going to pay.” ‘Abdullah ibn ‘Amr’s report elaborates the above further: “A genuine vow is that which is made for seeking Allah’s pleasure.” (Tahawi, K. al-Ayman wa al-Nudhur, Bab al-Rajul Yandhuru) Abu Dawud (K. al-Ayman wa al-Nudhur, Bab al-Yamin) Musnad of Imam Ahmad (20, 185), Bayhaqi (Sunan al-Kubra, K. al-Nudhur)
iii. The Prophet (peace be upon him) laid down another principle regarding vows: only that vow should be fulfilled which conforms to obedience to God. A vow which leads to any disobedience to God should never be fulfilled. There cannot be a vow regarding something which one does not own. Nor can it be for something which is beyond man’s capacity. ‘A’ishah relates that the Prophet (peace be upon him) said: “One who vows that he will obey God should fulfil his vow. One who vows that he will disobey God should not disobey Him.” Bukhari, (K. al-Ayman wa al-Nudhur, Bab al-Nadhr fial-ta‘ah), Abu Dawud (K. al-Ayman wa al-Nudhur), Tirmidhi (Abwab al-Nudhur wa al-Ayman), Nasa’i (K. al-Ayman wa al-Nudhur, Bab al-Nadhr ft Ma’styah), Ibn Majah (K. al-Kaffarah, Bab al-Nadhr fi al-Ma‘siyah) and Tahawi (K. al-Ayman wa al-Nudhur). ThAbut ibn Dahhak reports the Prophet’s observation: “Fulfilling a vow which involves disobedience to God is out of the question. Nor is it tenable regarding something which one does not own.” Abu Dawud, (K. al-Ayman wa al-Nudhur). Muslim cites an identical report narrated by ‘Imran ibn Husayn. Abu Dawud (K. al-Ayman wa al-Nudhur) quotes ‘Abdullah ibn ‘Amr ibn al-’As’ report to this effect: “There is no vow which entails something beyond man’s capacity or disobedience to God or severing the ties of kinship.”
iv. One should not fulfil a vow which is not related to a virtuous act or which involves something pointless or too arduous or self-torturing, regarding it as an act of virtue. The Prophet's directives regarding the above are quite categorical and emphatic. ‘Abdullah ibn ‘Abbas informs that “once while the Prophet (peace be upon him) was delivering a sermon, he noticed someone standing in the sun. On enquiry, he was told that he is Abu Isra’il who has vowed that he will keep standing, not sit, nor be under any shade, nor talk to anyone, and will go on fasting. On hearing that, the Prophet said: ‘Tell him to speak, to come in the shade and sit, but he should complete the fast.’” Bukhari (K. al-Ayman wa al-Nudhur), Abu Dawud (K. al-Ayman wa al- Nudhur), Ibn Majah (K. al-Kaffarah) and Malik (K. al-Nudhur wa al- Ayman). ‘Uqbah ibn ‘Amir Juhani reports: “My sister had vowed that she will proceed on the Hajj journey bare-footed and will not cover her head. Upon hearing this, the Prophet (peace be upon him) advised her to take a ride and cover her head.” Abu Dawud and Muslim (K. al-Ayman wa al-Nudhur) have cited several similar reports, though with minor variants. ‘Abdullah ibn ‘Abbas has quoted the Prophet's following remark regarding the vow made by ‘Uqbah ibn ‘Amir Juhani’s sister: “Allah does not stand in need of such a vow. Tell her to take a ride.” (Abu Dawud) Another report is as follows: “Abdullah ibn ‘Abbas informs that someone told the Prophet (peace be upon him) that his sister had vowed to go on foot for Hajj. To this he replied: ‘Allah does not want your sister to undergo such hardship. She should take a ride for the Hajj journey.’” (Abu Dawud) Anas ibn Malik states that probably during the Hajj journey, the Prophet (peace be upon him) saw an old man walking, supported by his two sons. The Prophet asked: “What is the matter with him?”, to which he was told that the old man had vowed to go on Hajj on foot. Upon this he remarked: “Allah does not want that man should torment his body.” He then directed him to ride. Bukhari (Abwab al- ‘Umrah) and Muslim (K. al-Nudhur). Muslim has also related a similar report, narrated by Abu Hurayrah.
v. If one is unable to fulfil his vow, he may opt for another form of its fulfillment. Jabir ibn ‘Abdullah informs: “On the day of the conquest of Makkah, someone stood up and said: ‘O Messenger of God! I had vowed that if Allah enabled you to conquer Makkah, I will offer two raka‘ah prayer at Bayt al-Maqdis.’ To this he replied: “You better perform it here.’ He enquired again and the Prophet (peace be upon him) gave him the same reply. When he queried again, he told him ‘do as you please’. Another report ascribes this remark to the Prophet (peace be upon him): ‘By Him Who has sent Muhammad with truth, if you pray here, it will suffice for your performing the prayer at Bayt al-Maqdis.”” Abu Dawud (K. al-Ayman wa al-Nudhur).
vi. Jurists have differences of opinion about the vow which involves giving away one’s entire belongings in God’s way. Imam Malik opines that such a person is obliged to give only one-third of all that he has. Among Malikis, however, Sahnun is of the view that he should give only that much which does not cause him any hardship. Imam Shafi’i’s ruling is that if this vow is for a virtuous act, he should give away all of his belongings. If his vow is not of this category, he has two options, either he fulfils his vow or pays expiation. Imam Abu Hanifah’s stance is that he should give away those belongings on which Zakah is levied. However, such belongings which are exempt from Zakah, such as one’s house or other estate, do not fall within the purview of his vow. Among Hanafis, Imam Zufar is of the view that he should give everything in charity, except the amount required for maintaining his dependents for two months. (‘Umdatul Qari 23, 214, and Shah Waliullah’s Sharh Muwatta’) The ahadith that deal with the above issue are as follows: Ka‘b ibn Malik informs: “When I received pardon for the penalty I faced on account of staying behind in the Tabuk expedition, I submitted to the Prophet (peace be upon him): ‘While repenting I had vowed ‘that I will give in charity all of my belongings for the cause of Allah and His Messenger’. He asked me not to do so. When I offered to donate half of my belongings, he again refused. He however approved that I give one-third of it.” (Abu Dawud) A variant report adds that the Prophet (peace be upon him) told him to retain some of his belongings for himself. Bukhari (K. al-Ayman wa al-Nudhur). Imam Zuhri says that he received this report that: “Abu Lubabah, who had incurred divine displeasure regarding the same Tabuk expedition, submitted to the Prophet (peace be upon him): ‘I forego all of my belongings as charity for the cause of Allah and His Messenger.’ To this he replied that it will suffice for him to give only one-third of it. (Muwatta’, K. al-Nudhur wa al-Ayman, Bab Jami’ al-Ayman).”
vii. Should one fulfil his vow after accepting Islam if he had vowed in his. pre-Islamic days to do a virtuous act? The Prophet's ruling is that such a person should fulfil his vow. Bukhari (K. al-Ayman wa al-Nudhur, Bab Idha Nadhara). According to a tradition in Abu Dawud (K. al-Ayman wa al-Nudhur, Bab Idha Nadhara) and Tahawi (K. al-Ayman wa al-Nudhur, Bab al-Rajul Yandhur) it is narrated about ‘Umar that, prior to accepting Islam, he had vowed to spend a day or night in devotional retreat in the holy mosque. After having embraced Islam, he asked the Prophet (peace be upon him) whether he should fulfil his vow. The Prophet (peace be upon him) replied. “Fulfil your vow”. Some jurists understand the Prophet's ruling to mean that it was obligatory on ‘Umar to do so, whereas others think it was only a desirable act.
viii. Are the heirs obliged to fulfil a vow by the deceased which is he could not execute? Jurists have different opinions on this issue. According to Ahmad, Ishaq ibn Rahawayh, Abu Thawr, and the Zahiris, they are obliged to fulfil it, if the deceased’s vow involved a fast or prayer. Hanafis hold that they are not obliged to fulfil a vow related to physical acts of worship such as prayer or fasting. If it involves a monetary form of worship and if the deceased had not asked his heirs to fulfil it, they are not obliged to do so. However, if he has made a will, then it will be obligatory to fulfil it out of one-third of the inheritance he left behind. Malikis endorse the same stance. Shafi‘i’s, however, are of the view that if the deceased’s vow relates to monetary or non-monetary forms of worship and if he did not leave any inheritance behind, his heirs are not obliged to fulfil his vow. If he left behind some inheritance, they should fulfil his vow related to the monetary form of worship, irrespective of whether the deceased person has left any will or not. Nawawi’s sharh Muslim (7,261) and Badhl al-Majhid Sharh Abu Dawud (11, 81-82). In the hadith corpus, one comes across the following report related by ‘Abdullah ibn ‘Abbas: “Sa‘d ibn ‘Ubadah sought the Prophet’s ruling about the unfulfilled vow of his deceased mother. He directed Sa‘d to fulfil it.” Abu Dawud and Muslim (K. al-Nadhr). Ibn ‘Abbas‘s other report reads as follows: “During a'sea voyage a woman took the vow that if she returned home safely, she will fast for a month. On return, however, she died. Her sister or daughter sought the Prophet's advice, who directed her.to fast on behalf of the deceased.” Abu Dawud (K. al- Ayman wa al-Nudhur, Bab fi Qada’ al-Nadhr). A similar report is cited by Abu Dawud on Buraydah’s authority, that a woman made a similar query to the Prophet (peace be upon him) who gave her an identical reply. Since the above reports do not clarify whether the Prophet’s ruling was obligatory or desirable, and since the form of worship is not clear in the report about Sa’d ibn ‘Ubadah’s mother, jurists have taken different positions on this issue.
ix. It is patently clear that a wrong and unlawful vow should not be fulfilled. However, there is a difference of opinion whether it necessitates an expiation or not. Owing to divergent reports on this issue, the opinion of jurists is divided. A set of reports indicate that the Prophet (peace be upon him) prescribed expiation in such a case. Take the following report by ‘A’ishah as illustrative: “There is no vow for doing a wrong and its expiation is the same as for breaking an oath.” Abu Dawud (K. al-Ayman wa al-Nudhur, Bab man ra’a ‘alayhi Kaffarah). The case of ‘Uqbah ibn Amir Juhani’s sister, as discussed earlier, exemplifies that the Prophet (peace be upon him) directed her to break her vow and fast for three days. Muslim (K. al- Ayman wa al-Nudhur) and Abu Dawud (K. al-Ayman wa al- Nudhur). Likewise, in another case involving a woman who had vowed to go for Hajj on foot, he asked her to ride and to pay expiation for her vow. (Abu Dawud) Ibn ‘Abbas reports the Prophet (peace be upon him) as saying: “Whoever makes a vow, without specifying the object of his vow, should pay the same expiation as is due for breaking an oath. Whoever vows to do something evil should also pay expiation. Whoever makes a vow to perform something that he does not have the power to do should expiate for that oath. However, one who makes a vow which he can fulfil, he should do so.” Abu Dawud (K. al-Ayman wa al-Nudhur). At the other end of the scale, there are reports suggesting that there is no expiation in this case. After citing the case of the person who had vowed to keep standing in the sun and not talk to anyone, Imam Malik observes in his Muwatta’ (K. al-Nudhur wa al-Ayman): “I could not find any source that indicates that apart from asking him to break his vow, the Prophet (peace be upon him) had asked him also to pay expiation.” ‘Abdullah ibn ‘Amr ibn al-’As asserts: “The Prophet (peace be upon him) remarked: “One who makes a vow and later notes something better, he should break the former and do the latter. Breaking the former itself constitutes its expiation.”” Abu. Dawud (K. al-Ayman wa al-Nudhur, Bab al-Yamin fi Qat’ al-Rahim). Bayhaqi, however, contests the authenticity of this and the other report by Abu Hurayrah which records: “One should do what is better and this itself constitutes its expiation.” While analysing these reports in his Sharh Muslim, Imam Nawawi states: “In the opinion of Malik, Shafi‘i, Abu Hanifah, Dawud Zahiri, and leading ‘Ulama’, it is invalid to make a vow to do something impermissible. There is no expiation for not fulfilling. it. However, Imam Ahmad maintains that there is expiation.”
11. Most of the Qur’an commentators interpret that the pronoun in the phrase “‘Ala-hubbihi” refers to food, therefore notwithstanding that it is their favorite food and they are in need of that food, they offer it to others. Ibn ‘Abbas and Mujahid are of the view that they do so out of their desire for feeding the needy. Fudayl ibn ‘Ayad and Abu Sulaiman al-Darani, however, opine that they do so out of love of God. In our opinion, the next verse (“we feed you for Allah’s sake”) clearly supports this interpretation.
12. It was customary in ancient times for prisoners, while being handcuffed and fettered, to be taken out daily and beg for food on streets. It was the Islamic rule that abolished this practice (Abu Yusuf, Kitab al- Kharaj, 1382H, p. 150). The verse refers to every type of prisoner, be he a disbeliever or Muslim, and a prisoner of war or a convict, and whether he is provided with food in prison or he is obliged to beg for it. Feeding such a helpless person, who cannot earn his bread, is an act of great virtue.
13. Although feeding the poor is in of itself an act of great virtue, meeting their other needs, for example clothing them, or giving them medical help, or repaying their debts when being harassed by their creditors are acts of equally great virtue. A particular form of help, ie. feeding the needy, is presented here as an example. The overbearing message is that the needy should be helped.
14. It is not necessary that this should be verbally said while feeding the needy. One may keep this in his heart. In the sight of God, it is as good as saying it verbally. The reason this point is mentioned here in particular is that the needy person should be assured that the helps offered to him, ~ not in expectation of any thanks or recompense from him. He should enjoy it without any apprehension.
15. Reference is to the freshness and joy radiating from their faces. In other words, only the disbelievers and culprits will undergo the ordeal of all sorts on the Day of Judgement. In contrast, the pious will be protected from all hardship. They will be joyful and well-pleased. The same truth is enunciated in the Qur’an elsewhere thus: “The hour of the great terror shall not grieve them. The angels shall receive them saying: “This is your Day which you had been promised.’” (Surah al-Anbiya’ 21: 103) The same features also in the following verse: “Whosoever comes with good will receive a reward better than his deed, and they will be made secure from the terror of that Day.” (Surah al-Naml 27: 89)
16. Sabr has a wide range of meanings in the context of this verse. A pious person’s whole life is characterized by steadfastness and perseverance. It consists in his controlling all unlawful desires from his coming of age until his last breath, his observance of the limits set by God, his discharging the duties prescribed by God, his sacrificing his time, money, effort, and talent, and even his life in God's cause, his spurning all temptations and gains which could lead him astray, his bearing with all the dangers and hardships confronted in pursuing the straightway, his forsaking all the unlawful gains, his perseverance over all the losses, sorrows, and torment to which he is subjected on account of his adherence to truth, and his trust in God’s promise that he will be rewarded for all this in the Hereafter, not in this life. Such an outlook on life inspire a believer’s conduct with steadfastness. This is all-embracing, life-long, and eternal perseverance. (For details see also Towards Understanding the Qur’an, vol. I, Surah al-Baqarah 2: n. 60 and Surah Al ‘Imran 3: nn. 13, 107 and 131, pp. 71, 240, 291 and 305-306; vol. Il, Surah al-An‘am 6: n. 23, p 228; vol. IIL, Surah al-Anfal 8: nn. 37 and 47, pp. 156-157 and 166-167; vol. IV, Surah Yunus 10: n. 9, pp. 8-9, Surah Hid 11: n. 11, pp. 84-85, Surah al- Ra‘d 13: n. 39, p. 236, Surah al-Nahl 16: n. 98, p. 362; vol. V, Surah Maryam 19: n. 40, p. 167; vol. VU, Surah al-Furqan 25: n. 94, pp. 46-47 and Surah al-Qasas 28: nn. 75 and 100, pp. 232-233 and 246, vol. VIII, Surah Luqman 31: nn. 29 and 56, pp. 135 and 145-146, Surah al-Sajdah 32: n. 37, p. 176; vol. IX Surah al-Ahzab 33: n. 58, p. 58; Surah al-Zumar 39: n. 32; Surah Ha Mim al-Sajdah 41: n. 38 and Surah al-Shura 42: n. 53.)
17. According to Surah al-Zukhruf 43: 71, “vessels of gold” shall be passed around the God-fearing. In this S, we find that “vessels of silver” will be passed around. All this shows is that on some occasions vessels of gold and on others, vessels of silver will be passed around to the people of Paradise.
18. Although these vessels will be of silver, they will be as transparent as crystal. This variety of silver does not exist in this world; it will be special to Paradise. Vessels of silver as transparent as crystal will be served at the tables of the dwellers of Paradise.
19. Everyone’s goblet will be filled according to his desire, neither more nor less. In other words, those serving them will be intelligent and careful enough to serve the drinks to the dwellers of Paradise exactly in accordance with their desire. (For the discussion on the characteristics of the drink of Paradise see Towards Understanding the Qur’an, vol. IX, Surah al-Saffat 37: nn. 24-27, pp. 290-291; Surah Muhammad 47: n. 22; Surah al-Tur 52: n. 18 and Surah al-Waqi‘ah 56: n. 10.)
20. Since the Arabs were fond of drinks blended with a ginger flavored water, a pointed reference is made to the same in the above verse. This blending will not be like mixing ginger-water into the drinks, rather it will flow from a natural spring, with the flavor of ginger, though without its bitterness. For this reason, it will be called Salsabill, i.e. such water which is sweet, light, well-flavored, and delicious to drink. For most commentators of the Qur’an, Salsabil is the adjective of the spring, not its name.
21. For further details see Towards Understanding the Qur’an, vol. IX, al-Saffat 37: n. 26, pp. 290-291; S al-Tar 52: n. 19 and Surah al- Waiqi’ah 56: n. 9.
22. One may have been a pauper in this world, but as he will be admitted to Paradise in recognition of his good deeds, he will enjoy the glory of being the master of a great kingdom.
23. The same point features in verse 31 of Surah al-Kahf: “They will be arrayed in green garments of silk and rich brocade, and will recline on raised couches.” Therefore, those Qur’an commentators who interpret these as curtains hanging on their couches or bedsteads, or as the dress of the boys engaged in serving them, are incorrect.
24. It is stated in Surah al-Hajj 22: 23, S al-Kahf 18: 31 and Surah Fatir 35: 33. On reading those verses together, three variations would seem possible: (a) Sometimes, they will prefer to wear bracelets of gold and sometimes bracelets of silver. Both types of ornaments will be available to use according to their preference. (b) They will be free to wear both bracelets of gold and silver together in combination as it enhances the beauty. (c) They will be equally free to wear bracelets of gold or bracelets of silver according to their taste. As to the issue of men, rather than women, wearing bracelets, it was customary for the kings and the rich of the yore to adorn their hands, necks, and to crown of their heads with a variety of ornaments. The rajas and nawabs during the British Raj followed the same custom up to the middle of the twentieth century. The following Qur’anic passage related to the appearance of the Prophet Moses (peace be upon him) in the Pharaoh’s court is also instructive. Upon hearing from Moses that he was God’s Messenger, the Pharaoh asked his courtiers in astonishment: “Why were bracelets of gold not bestowed upon him? Why did a retinue of angels not accompany him as attendants?” (Surah al-Zukhruf 43: 53). Moses was, of course, dressed in ordinary clothes, carrying his rod.
25. Reference was made earlier to two types of drinks tempered with camphor and zanjabill. In this verse, a third one is mentioned as “a pure wine to drink”. It means that it will be an exquisite drink, of the best quality, signifying God’s special favor to the dwellers of Paradise.
26. The original words are “kana sa ‘yukum mashkura” (your endeavor has been appreciated). Endeavour (sa‘i) implies the lifelong accomplishment which a person performs in this world. The combination of energies and Abilities that he spends in accomplishing his good work and noble causes is referred to as sa’i. The word “mashkur” (appreciated) means that man’s entire effort has been approved and appreciated by God. Shukr (thankfulness) when it is expressed by man towards God means an expression of his profound gratitude for the divine bounties conferred upon him. Likewise, when it is expressed by God towards His servant, it means that He has accepted and appreciated his good deeds. It is indeed the height of a man’s achievement when his Lord appreciates and accepts (mashkur) all his work, carried out in accordance with His will.