Overview - Surah 76: al-Insan (The Man )
This Surah speaks about the ways the human being can attain growth and spiritual development. The rewards of the Believers and the character of the Believers are also mentioned.
The Surah takes its name from the first Ayat, هَلْ أَتَىٰ عَلَى الْإِنسَانِ حِينٌ مِّنَ الدَّهْرِ لَمْ يَكُن شَيْئًا مَّذْكُورًا "Has there [not] come upon man a period of time when he was not a thing [even] mentioned?" [76:1].
There are 31 Ayat in this Surah.
Overview
| Total Ayat | 31 |
| Total Words * | 243 |
| Root Words * | 118 |
| Makki / Madani | Madani |
| Chronological Order* | 98th (according to Ibn Abbas) |
| Year of Revelation* | |
| Events during/before this Surah*
N/A
| |
| Events during/after still to occur*
N/A
| |
| Names of Prophets Mentioned
No Prophets names are mentioned in this Surah
| |
| Surah Index
Adversity (patience during) , Charity, Cosmology (age of the Universe) , Crystal, Disbelievers (relationship to belivers) , Food, Heaven (immortal youths in) , Hell, Humankind (creation of) (from a drop of sperm), Judgement, Judgement (Day) , Pearls, Prayer (prostration) , Prayer (times of day of) , Qur’an, Revelation, Silk, Silver
| |
The theme of this Surah is to inform man of his true position in the world and to tell him that if he understood his true position rightly and adopted the attitude of gratefulness, he would meet with such and such good end and if he adopted the way of disbelief, he would meet with such and such evil ends. In the longer Surahs of the Qur’an this same theme has been presented at length, but a special characteristic of the style of the earliest Surahs revealed at Makkah is that the subjects dealt with at length in the later period, “have been presented in a brief but highly effective way in this period in such concise, elegant sentences as may automatically be preserved in the memory of the hearers.”
In this Surah, first of all man has been reminded that there was a time when he was nothing; then a humble beginning of him was made with a mixed drop of sperm and ovum of which even his mother was not aware; even she did not know that he had been conceived nor anyone else seeing the microscopic cell could say that it was a man, who in future would become the best of creation on the earth. After this, man has been warned, as to say: “Beginning your creation in this way We have developed and shaped you into what you are today in order to test and try you in the world. That is why, unlike other creatures, you were made intelligent and sensible and were shown both the way of gratitude and the way of ingratitude clearly so that you may show, in the interval that you have been granted here for work, whether you have emerged as a grateful servant from the test or an unbelieving, ungrateful wretch!” Then, just in one sentence, it has been stated decisively what will be the fate to be met with in the Hereafter by those who emerged as unbelievers from this test.
After this, in v. 5-22 continuously, the blessings with which those who do full justice to servitude in the world, will be favoured, have been mentioned in full detail. In these verses, not only have their best rewards been mentioned but they have also been told briefly what are the acts on the basis of which they would become worthy of those rewards. Another special characteristic of the earliest Surahs revealed at Makkah is that besides introducing in them briefly the fundamental beliefs and concepts of Islam, here and there, those moral qualities and virtuous acts have been mentioned, which are praiseworthy according to Islam and also those evils of deed and morality of which Islam strives to cleanse human life. These two things have not been mentioned with a view to show what good or evil result is entailed by them in the transitory life of the world, but they have been mentioned only to point out what enduring results they will produce in the eternal and everlasting life of the Hereafter, irrespective of whether an evil quality may prove useful or a good quality may prove harmful in the world.
This is the subject matter of the first section (v. 1-22). In the second section, addressing the Prophet, three things have been stated: first, that “it is in fact We Ourself Who are revealing this Qur’an gradually to you, and this is intended to inform the disbelievers, not you, that the Qur’an is not being fabricated by Muhammad but it is “We Who are revealing it, and it is Our Own wisdom which requires that We should reveal it piece by piece and not all at once.” Second, the Prophet has been told: “No matter how long it may take for the decree of your Lord to be enforced and no matter what afflictions may befall you in the meantime, in any case you should continue to perform your mission of Apostleship patiently and not to yield to the pressure tactics of any of these wicked and unbelieving people.” The third thing he has been told is: “Remember God day and night, perform the Prayer and spend your nights in the worship of God, for it is these things which sustain and strengthen those who call to God in the face of iniquity and disbelief.” Then in one single sentence, the actual cause of the disbelievers’ wrong attitude has been stated: they have forgotten the Hereafter and are enamored of the world. In the second sentence, they have been warned to the effect: “You have not come into being by yourself: We have created you. You have not made these broad shoulders and strong sturdy hands and feet for yourselves, it is We Who made these for you; and it so lies in Our power to treat you as We please. We can distort your figures, We can destroy you and replace you by some other nation. We can cause you to die and can recreate you in whatever form we like.”
In conclusion, it has been said: This is an Admonition: whoever wills may accept it and take a path to his Lord. But man’s own will and desire is not everything in the world. No one’s will and desire can be fulfilled unless God (also) so wills. God’s willing is not haphazard: whatever He wills, He wills it on the basis of His knowledge and wisdom. He admits into His mercy whomever He regards as worthy of His mercy on the basis of His knowledge and wisdom and He has prepared a painful torment for those whom He finds unjust and wicked.
The Surah speaks about the origins of the Human and what will be given to those who struggle for Him and His cause.
Manuscripts / Inscriptions
- 'Insan' the human being is mentioned six times in Surah al-Qiyamah [75]. The following Surah is al-Insan [76].
- Loving this world..
كَلَّا بَلْ تُحِبُّونَ الْعَاجِلَةَ وَتَذَرُونَ الْآخِرَةَ "No! But you love the immediate. And leave the Hereafter." [75: 20-21]
إِنَّ هَـٰؤُلَاءِ يُحِبُّونَ الْعَاجِلَةَ وَيَذَرُونَ وَرَاءَهُمْ يَوْمًا ثَقِيلًا "Indeed, these [disbelievers] love the immediate and leave behind them a grave Day." [76:27]
-
Narrated Abu Huraira said, "The Prophet (ﷺ) used to recite the following in the Fajr prayer of Friday, "Alif, Lam, Mim, Tanzil" (Suratas- Sajda #32) and "Hal-ata-ala-l-Insani" (i.e. Surah-Ad-Dahr #76)." Bukhari no. 891
Total Word Count per Ayat (shows how many words per Ayat) = * | ||
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).
- The universe was there before mankind existed, then Allah created man, provided him with guidance and let him use his free will: either to believe or to disbelieve.
- An exemplary life in paradise for those who choose to believe.
- Allah gradually sent this Qur'an according to the issues faced by mankind
- This Qur'an is an admonition for those who want to adopt the way to their Rabb (God).
- The greatest of intentions is to do an action for the sake of Allah not seeking reward or thanks, إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّـهِ لَا نُرِيدُ مِنكُمْ جَزَاءً وَلَا شُكُورًا"[Saying], "We feed you only for the countenance of Allah. We wish not from you reward or gratitude." (76:9)
Tafsir Zone
|
Overview (Verses 23 - 26) No Compromise The surah now looks at the situation of the unbelievers who persist in their opposition to the divine faith. These did not understand the nature of what the Prophet advocated. Therefore, they tried to compromise with him, hoping that he would stop, or at least forgo the part of it that most offended them. The last section of the surah deals with this situation against the backdrop of their seeking a compromise with the Prophet, persecuting his followers, turning people away from God's message and rejecting the way of goodness that ensures reward in heaven: 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) These four verses sum up an important principle of the Islamic faith, one which its advocates should fully understand and appreciate. They should study its effects within the human soul and in practical life. God's Messenger faced the unbelievers directly, calling on them to believe in God's oneness. In advocating his message, the Prophet was not merely facing different beliefs. Had it been so, the case would have been much easier. The unbelievers' polytheistic beliefs were too flimsy and groundless to give them any solid ground to reject the clear, simple and logical Islamic faith. Instead, what led to their fierce and determined opposition, reported in history and recorded in the Qur'an, was a host of circumstances and considerations. Social position as well as pride in prevailing values and what they might entail of material interest constituted the first factor motivating such people to hold tight to their flimsy and false beliefs, resisting those that were evidently true. Similarly, life under a system of jahiliyyah allowed indulgence in every type of pleasure and gratification of every desire. Hence, people who were keen to indulge in these were expected to resist a faith that adopted a serious approach to morality and high values, stamping out all immoral and carnal practices. All these factors stood up against the Islamic message when it was first advocated. They continue to stand up against it in every community and every generation. They represent the essential forces in the battle of faith, making it a hard-fought battle, requiring those fighting for faith to stand firm in the face of all such difficulties, willing to make great sacrifices. Therefore, advocates of Islam, regardless of place or time, must fully understand the truth summed up in these four verses and learn the circumstances leading to their revelations so that they apply to them too. The Prophet received instructions from his Lord requiring him to warn his people. When he began carrying out his instructions, he was faced with those factors and circumstances that turned people away from his message and motivated them to persist with their own beliefs, knowing how flimsy and insupportable these were. They were very stubborn, and fought hard to preserve their beliefs, social order, personal interests and familiar practices and indulgences. They realised that the new faith threatened all these. Their defence of their system and old ways took several manifestations, starting with persecuting the few believers who responded to the new faith and trying to turn them back to the old way by force and physical torture. They also tried to give the new faith a bad image, making false accusations and spreading false rumours about it and the Messenger preaching it. They hoped that in this way they could prevent people from joining it. They thought that stopping people joining the new faith would be much easier than trying to turn them back from it after they had embraced and felt its truth. At the same time, the unbelievers also tried different aspects of temptation, alongside the usual pressures and threats, to persuade the Prophet to meet them halfway. They wanted him to stop his onslaught against their beliefs, traditions and practices, and to work out some compromise, which would be acceptable to both parties. People normally try to work out a sort of modus vivendi when they have conflicting interests and claims. These same methods, or very similar ones, are often faced by the advocates of Islam. It is true that, as a Messenger of God, the Prophet enjoyed God's protection and help, yet he was a human being facing difficult pressures and supported only by a small band of believers who were far weaker than their opponents. God was aware of all this. Therefore, He did not It is We who have bestowed the Qur'an upon you by gradual revelation." (Verse 23) This is the first point, stating where this message comes from and who has assigned the duty of its advocacy. It comes from God, having no source other than Him. It is the message the Qur'an outlines. It cannot be mixed up with anything that does not come from its pure source. It will incorporate nothing that comes from anywhere other than its own source. It will borrow nothing alien to its nature. Moreover, God, who revealed the Qur'an and entrusted the message to its advocate, will not abandon him or leave him to his own devices when it is He who gave him the Qur'an. Yet falsehood behaves with insolence, and evil blows its own trumpet. Hardship is inflicted on the believers and they are subjected to persecution. The enemies of the divine faith possess the means to turn people away from it, and they use different tactics to achieve their purpose. They appear adamant about maintaining their beliefs, preserving their traditions and following their erring and corrupt ways. Then, suddenly, they offer the opportunity for reconciliation and hold out the prospect of compromise. In such circumstances, such an offer is hard to resist. Here comes the second point, stating a clear directive: "Await, then, your Lord's judgement in all patience, and pay no heed to any of these sinners and unbelievers." (Verse 24) All matters are subject to God's will. He may allow evil and falsehood to have their day, and He may allow the believers' trial to last long. All this will be for a purpose that sees His will being done: "Await, then, your Lord's judgement in all patience," until it comes at its appointed time. The instruction given to the Prophet requires him to persevere despite all the harm to which he may be exposed, and all the trials he may be put through. He is to remain patient even when he sees falsehood achieving victory, and evil taking airs. Moreover, he is to persevere in holding to the truth the Qur'an lays down. He is not to listen to any offer of compromise or a meeting halfway if this is at the expense of the message he is advocating: "Pay no heed to any of these sinners and unbelievers." They do not offer anything good or beneficial. How can they, when they are sinners and unbelievers? All that they offer you, when they try to compromise, is a share of sin and disbelief. They offer what they think will please and tempt you. They offered him what was indeed tempting: power, wealth and women. They were willing to make him their leader and to make him the richest among them. They also offered him pretty women. 'Utbah ibn Rabi'ah said to him: "Abandon this matter you are advocating and I will give you my daughter as your wife. I have the prettiest daughters among the Quraysh." Those advocating falsehood always make such tempting oilers to advocates of the truth, seeking to silence their message. "Await, then, your Lord's judgement in all patience, and pay no heed to any of these sinners and unbelievers." (Verse 24) There is no meeting point between you and them. No bridge can be built over the wide gulf separating your method from theirs, your truth from their falsehood, your light from their darkness, your faith from their disbelief, your message of truth from their jahiliyyah. The Prophet is told to remain patient, even though the adversity may be continuous, the trial hard, and the temptation powerful. Yet patience does not come easy. Help and support are always needed. Hence: "Remember your Lord's name morning and evening. At night prostrate yourself before Him, and extol His limitless glory throughout the long night." (Verses 25-26) This, in a nutshell, is all the help and support that is needed: remembering God's name at the beginning and end of the day, prostrating before Him at night, and glorifying Him at length. The Prophet is told that these are the means to maintain the bond with God who gave him the Qur'an and who entrusted him with His message. He is the source of all power. The way ahead is long, the burden he carries is heavy, and he needs much support. Now, the support is identified as maintaining contact with God by glorifying Him through the long night. Thus, the servant meets his Master alone, speaking to Him directly, looking up to Him for favour and support, feeling His compassion that removes all trouble and relieves exhaustion. His power will transform His servants' weaknesses and lack of numbers. When they shed their earthly burdens and look at the great task entrusted to them, they will think little of all the hardships they are going through and their resolve to get on with the task ahead will be that much strengthened. God is ever merciful. He entrusted His servant, the Prophet, with His message and revealed the Qur'an to him. He is aware of the hardship he would meet along his way. Therefore, He did not leave him without support. On the contrary, He gave him the support and help He knew to be most useful and effective along his difficult journey. This remains the support needed by all advocates of the divine message, regardless of time, circumstance or place. It is the same message, with the same circumstances, facing the same intransigent opposition by falsehood, and for the same reasons. Falsehood employs the same tools and means against it. Let, then, the means the truth employs be the ones God knows to be the most effective. The truth advocates of the divine message should always bear in mind is the one God impressed on the first advocate of this message, the Prophet Muhammad (peace be upon him). The duty to advocate the message is assigned by God, and it remains His message. The truth it outlines can never be mixed with the falsehood advocated by sinners and unbelievers. Hence, there can be no meeting point or reconciliation between the truth and falsehood. Nor can there be any halfway meeting between those advocating the truth and those advocating falsehood. They follow two ways that never meet. Should falsehood at times be very powerful and able to subdue the believers, who may be weak and small in number, it will be so because God, in His infinite wisdom, allows this. In such a situation, the only way is to remain patient and await God's judgement. In the meantime, support should be sought through night worship and glorification of Him. This is the only help that is guaranteed to work. This is an essential truth that must be fully understood by those who want to follow the Prophet's footsteps and tread along his way. |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
|
|
Overview (Verses 23 - 26) No Compromise The surah now looks at the situation of the unbelievers who persist in their opposition to the divine faith. These did not understand the nature of what the Prophet advocated. Therefore, they tried to compromise with him, hoping that he would stop, or at least forgo the part of it that most offended them. The last section of the surah deals with this situation against the backdrop of their seeking a compromise with the Prophet, persecuting his followers, turning people away from God's message and rejecting the way of goodness that ensures reward in heaven: 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) These four verses sum up an important principle of the Islamic faith, one which its advocates should fully understand and appreciate. They should study its effects within the human soul and in practical life. God's Messenger faced the unbelievers directly, calling on them to believe in God's oneness. In advocating his message, the Prophet was not merely facing different beliefs. Had it been so, the case would have been much easier. The unbelievers' polytheistic beliefs were too flimsy and groundless to give them any solid ground to reject the clear, simple and logical Islamic faith. Instead, what led to their fierce and determined opposition, reported in history and recorded in the Qur'an, was a host of circumstances and considerations. Social position as well as pride in prevailing values and what they might entail of material interest constituted the first factor motivating such people to hold tight to their flimsy and false beliefs, resisting those that were evidently true. Similarly, life under a system of jahiliyyah allowed indulgence in every type of pleasure and gratification of every desire. Hence, people who were keen to indulge in these were expected to resist a faith that adopted a serious approach to morality and high values, stamping out all immoral and carnal practices. All these factors stood up against the Islamic message when it was first advocated. They continue to stand up against it in every community and every generation. They represent the essential forces in the battle of faith, making it a hard-fought battle, requiring those fighting for faith to stand firm in the face of all such difficulties, willing to make great sacrifices. Therefore, advocates of Islam, regardless of place or time, must fully understand the truth summed up in these four verses and learn the circumstances leading to their revelations so that they apply to them too. The Prophet received instructions from his Lord requiring him to warn his people. When he began carrying out his instructions, he was faced with those factors and circumstances that turned people away from his message and motivated them to persist with their own beliefs, knowing how flimsy and insupportable these were. They were very stubborn, and fought hard to preserve their beliefs, social order, personal interests and familiar practices and indulgences. They realised that the new faith threatened all these. Their defence of their system and old ways took several manifestations, starting with persecuting the few believers who responded to the new faith and trying to turn them back to the old way by force and physical torture. They also tried to give the new faith a bad image, making false accusations and spreading false rumours about it and the Messenger preaching it. They hoped that in this way they could prevent people from joining it. They thought that stopping people joining the new faith would be much easier than trying to turn them back from it after they had embraced and felt its truth. At the same time, the unbelievers also tried different aspects of temptation, alongside the usual pressures and threats, to persuade the Prophet to meet them halfway. They wanted him to stop his onslaught against their beliefs, traditions and practices, and to work out some compromise, which would be acceptable to both parties. People normally try to work out a sort of modus vivendi when they have conflicting interests and claims. These same methods, or very similar ones, are often faced by the advocates of Islam. It is true that, as a Messenger of God, the Prophet enjoyed God's protection and help, yet he was a human being facing difficult pressures and supported only by a small band of believers who were far weaker than their opponents. God was aware of all this. Therefore, He did not It is We who have bestowed the Qur'an upon you by gradual revelation." (Verse 23) This is the first point, stating where this message comes from and who has assigned the duty of its advocacy. It comes from God, having no source other than Him. It is the message the Qur'an outlines. It cannot be mixed up with anything that does not come from its pure source. It will incorporate nothing that comes from anywhere other than its own source. It will borrow nothing alien to its nature. Moreover, God, who revealed the Qur'an and entrusted the message to its advocate, will not abandon him or leave him to his own devices when it is He who gave him the Qur'an. Yet falsehood behaves with insolence, and evil blows its own trumpet. Hardship is inflicted on the believers and they are subjected to persecution. The enemies of the divine faith possess the means to turn people away from it, and they use different tactics to achieve their purpose. They appear adamant about maintaining their beliefs, preserving their traditions and following their erring and corrupt ways. Then, suddenly, they offer the opportunity for reconciliation and hold out the prospect of compromise. In such circumstances, such an offer is hard to resist. Here comes the second point, stating a clear directive: "Await, then, your Lord's judgement in all patience, and pay no heed to any of these sinners and unbelievers." (Verse 24) All matters are subject to God's will. He may allow evil and falsehood to have their day, and He may allow the believers' trial to last long. All this will be for a purpose that sees His will being done: "Await, then, your Lord's judgement in all patience," until it comes at its appointed time. The instruction given to the Prophet requires him to persevere despite all the harm to which he may be exposed, and all the trials he may be put through. He is to remain patient even when he sees falsehood achieving victory, and evil taking airs. Moreover, he is to persevere in holding to the truth the Qur'an lays down. He is not to listen to any offer of compromise or a meeting halfway if this is at the expense of the message he is advocating: "Pay no heed to any of these sinners and unbelievers." They do not offer anything good or beneficial. How can they, when they are sinners and unbelievers? All that they offer you, when they try to compromise, is a share of sin and disbelief. They offer what they think will please and tempt you. They offered him what was indeed tempting: power, wealth and women. They were willing to make him their leader and to make him the richest among them. They also offered him pretty women. 'Utbah ibn Rabi'ah said to him: "Abandon this matter you are advocating and I will give you my daughter as your wife. I have the prettiest daughters among the Quraysh." Those advocating falsehood always make such tempting oilers to advocates of the truth, seeking to silence their message. "Await, then, your Lord's judgement in all patience, and pay no heed to any of these sinners and unbelievers." (Verse 24) There is no meeting point between you and them. No bridge can be built over the wide gulf separating your method from theirs, your truth from their falsehood, your light from their darkness, your faith from their disbelief, your message of truth from their jahiliyyah. The Prophet is told to remain patient, even though the adversity may be continuous, the trial hard, and the temptation powerful. Yet patience does not come easy. Help and support are always needed. Hence: "Remember your Lord's name morning and evening. At night prostrate yourself before Him, and extol His limitless glory throughout the long night." (Verses 25-26) This, in a nutshell, is all the help and support that is needed: remembering God's name at the beginning and end of the day, prostrating before Him at night, and glorifying Him at length. The Prophet is told that these are the means to maintain the bond with God who gave him the Qur'an and who entrusted him with His message. He is the source of all power. The way ahead is long, the burden he carries is heavy, and he needs much support. Now, the support is identified as maintaining contact with God by glorifying Him through the long night. Thus, the servant meets his Master alone, speaking to Him directly, looking up to Him for favour and support, feeling His compassion that removes all trouble and relieves exhaustion. His power will transform His servants' weaknesses and lack of numbers. When they shed their earthly burdens and look at the great task entrusted to them, they will think little of all the hardships they are going through and their resolve to get on with the task ahead will be that much strengthened. God is ever merciful. He entrusted His servant, the Prophet, with His message and revealed the Qur'an to him. He is aware of the hardship he would meet along his way. Therefore, He did not leave him without support. On the contrary, He gave him the support and help He knew to be most useful and effective along his difficult journey. This remains the support needed by all advocates of the divine message, regardless of time, circumstance or place. It is the same message, with the same circumstances, facing the same intransigent opposition by falsehood, and for the same reasons. Falsehood employs the same tools and means against it. Let, then, the means the truth employs be the ones God knows to be the most effective. The truth advocates of the divine message should always bear in mind is the one God impressed on the first advocate of this message, the Prophet Muhammad (peace be upon him). The duty to advocate the message is assigned by God, and it remains His message. The truth it outlines can never be mixed with the falsehood advocated by sinners and unbelievers. Hence, there can be no meeting point or reconciliation between the truth and falsehood. Nor can there be any halfway meeting between those advocating the truth and those advocating falsehood. They follow two ways that never meet. Should falsehood at times be very powerful and able to subdue the believers, who may be weak and small in number, it will be so because God, in His infinite wisdom, allows this. In such a situation, the only way is to remain patient and await God's judgement. In the meantime, support should be sought through night worship and glorification of Him. This is the only help that is guaranteed to work. This is an essential truth that must be fully understood by those who want to follow the Prophet's footsteps and tread along his way. |
- Surah 76. Al-Insan - Saad al Ghamidi https://www.youtube.com/watch?v=1yN9CjgNqD4&list=PLhM2xiAUdw2cAqW_o3zZkbhJNw0bnaBZN&index=76
- Surah 76. Al-Insan Mahmoud Khalil Al Hussary https://www.youtube.com/watch?v=7KbFQzeoWKI&index=76&list=PLxpAkjlGauHfMFWX22VZWOKpzjr-vH_BM
- Surah 76. Al-Insan Muhammad Al Luhaydan https://www.youtube.com/watch?v=5bG2DnvCB6U&list=PLxpAkjlGauHfKAYuQLRNAZomoezhfhRZe&index=76
- Surah 76. Al-Insan Idris Akbar https://www.youtube.com/watch?v=lJlCVwqIi-0
- Surah 76. Al-Insan Muhammad Minshawi https://www.youtube.com/watch?v=_5rBZU1SejI&list=PLxpAkjlGauHdUcO_uc-8F8J2NUQRDZjPG&index=76
