Surah Insan ayat 2 Tafsir Quran 76:2

﴿إِنَّا خَلَقْنَا الْإِنسَانَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا﴾
[ الإنسان: 2]

76:2 Indeed, We created man from a sperm-drop mixture that We may try him; and We made him hearing and seeing.

Verily We created man the species from a drop of mixed fluid from a mixture that is from the seminal fluid of the man and the ovarian fluid of the woman that have mixed and blended so that We may test him trying him with the moral obligations of religion nabtalīhi is either a new sentence ‘We will test him’ or an implied circumstantial qualifier meaning ‘intending to test him when he is ready’. So We made him for that very reason hearing seeing.

We created man from the product of the union of two Notfas sex cells Notfa Amshag Zygot with the surest standard by which to test his tendency, and We endowed him with the gifts of hearing and vision, faculties divine

Which was revealed in Makkah The Recitation of Surat As-Sajdah and Al-Insan in the Morning Prayer on Friday It has been mentioned previously that it is recorded in Sahih Muslim from Ibn `Abbas that the Messenger of Allah ﷺ used to recite in the Morning prayer on Friday: الم تَنزِيلَ ( Alif Lam Mim.
The revelation... )( 32 ) and; هَلْ أَتَى عَلَى الإِنسَـنِ ( Has there not been over man... ) ( 76 ) بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. Allah created Man after He did not exist Allah informs that He brought man into existence after he was not even a thing worth mentioning, due to his lowliness and weakness.
Allah says, هَلْ أَتَى عَلَى الإِنسَـنِ حِينٌ مِّنَ الدَّهْرِ لَمْ يَكُن شَيْئاً مَّذْكُوراً ( Has there not been over man a period of time, when he was not a thing worth mentioning ) Then Allah explains this by saying, إِنَّا خَلَقْنَا الإِنسَـنَ مِن نُّطْفَةٍ أَمْشَاجٍ ( Verily, We have created man from Nutfah Amshaj, ) meaning, mixed.
The words Mashaj and Mashij mean something that is mixed together.
Ibn `Abbas said concerning Allah's statement, مِن نُّطْفَةٍ أَمْشَاجٍ ( from Nutfah Amshaj, ) "This means the fluid of the man and the fluid of the woman when they meet and mix." Then man changes after this from stage to stage, condition to condition and color to color.
`Ikrimah, Mujahid, Al-Hasan and Ar-Rabi` bin Anas all made statements similar to this.
They said, "Amshaj is the mixing of the man's fluid with the woman's fluid." Concerning Allah's statement, نَّبْتَلِيهِ ( in order to try him, ) means, `We test him.' It is similar to Allah's statement, لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلاً ( That He may test you which of you is best in deed. ) ( 67:2 ) Then Allah says, فَجَعَلْنَـهُ سَمِيعاً بَصِيراً ( so, We made him hearer and seer. ) meaning, `We gave him the faculties of hearing and sight so that he would be able to use them for obedience and disobedience.' Allah guided Him to the Path, so Man is either Grateful or Ungrateful Allah says, إِنَّا هَدَيْنَـهُ السَّبِيلَ ( Verily, We guided to him the way, ) meaning, `We explained it to him, made it clear to him and showed it to him.' This is as Allah says, وَأَمَّا ثَمُودُ فَهَدَيْنَـهُمْ فَاسْتَحَبُّواْ الْعَمَى عَلَى الْهُدَى ( And as for Thamud, We guided them but they preferred blindness to guidance. ) ( 41:17 ) Allah also said, وَهَدَيْنَـهُ النَّجْدَينِ ( And We guided him to the two ways. ) ( 90:10 ) meaning, `We explained to him the path of good and the path of evil.' This is the statement of `Ikrimah, `Atiyah, Ibn Zayd and Mujahid from what is well-known from him and the majority.
Allah then says, إِمَّا شَاكِراً وَإِمَّا كَفُوراً ( Whether he be grateful or ungrateful. ) This is his decree.
Thus, with this he is either wretched or happy.
This is like what has been recorded by Muslim in a Hadith from Abu Malik Al-Ash`ari.
He said that the Messenger of Allah ﷺ said,
«كُلُّ النَّاسِ يَغْدُو فَبَائِعٌ نَفْسَهُ، فَمُوبِقُهَا أَوْ مُعْتِقُهَا»
( All of mankind wakes up in the morning the merchant of his own soul.
So he either imprisons it or sets it free.
)

(76:2) Verily We created man out of a drop of intermingled sperm *2 so that We might try him, *3 and We therefore endowed him with hearing and sight. *4

Indeed, We created man from a sperm-drop meaning

*2) " From a mixed sperm-drop ": from the intermingling of the male sperm with the female ovum and not separately from the sperm and the ovum.

*3) This shows man's real position in the world and the position of the world for man.
He is not like the trees and animals that the object of his creation be fulfilled on the earth itself, and he should die and perish here after he has played his appointed role over a period of time according to the law of nature.
Furthermore, this world is neither a place of punishment for him, as the monks think, nor a place of rewards as the believers of the law of transmigration think, nor a place of entertainment and enjoyment, as the materialists think, nor a battlefield, as the followers of Darwin and Marx think, but in fact it is a place of test and trial for him.
That which he regards as his age, is in fact the time given him for the test.
Whatever powers and capabilities he has been given in the world, the thing, that have been placed under his control and authority, the various positions and capacities in which he functions, and the relationships that he enjoys with other men, alI these are the countless papers of the test and this test continues till the last breath of his life.
The result is not to be announced in this world but in the Hereafter when all his answer-books will have been assessed, decision will be given whether he has come out successful or failed.
And his success or tailure wholly depends on what he thought of himself while he functioned here and how he answered the papers that were given him here.
If he believed that he had no God, or that he was the slave of many gods, and while answering the papers thought that he was not to be held accountable before his Creator in the Hereafter, his whole lifework went wrong.
And if he regarded himself as the slave of One God and worked in the way approved by God, with the accountability of the Hereafter always in view, he stood successful in the test.
( This theme has occurred at many places in the Qur'an and has been dealt with at length in the corresponding notes.
It is not possible to give all the references, but those who are interested in it may see the explanation of it in its different aspects under " Test and Trial " in the Index.
In no other book beside the Qur'an has this truth been explained at such length ) .

*4) The word .sami' ( hearing ) and basir ( seeing ) in the original actually imply being " sensible and intelligent ".
These words of the Arabic language are never used in respect of the animal although it also hears-and sees.
Thus, hearing and seeing here do not imply the powers of hearing and seeing which have been given to the animals too, but those means through which man obtains knowledge and then draws conclusions from it.
Besides, since hearing and seeing are among the most important means of knowledge for man, only these two have been mentioned briefly; otherwise it actually implies giving man all those senses of the body by which he gathers information.
Then the senses given to man are quite different in their nature from those given to animals, for at the back of every sense he has a thinking brain, which collects information gained through the senses; arranges it, draws conclusions from it, forms opinions, and then takes some decisions which become the basis of his attitude and conduct in life.
Hence, after saying, " We created man in order to try him, " to say, "therefore, We made him capable of hearing and seeing' actually contains the meaning that Allah save him the faculties of knowledge and reason to enable him to take the test.
Obviously, if this were not the meaning and the meaning of making man hearing and seeing just implied the one who could hear and see, then a blind and deaf person would stand exempted from the test, whereas unless a person is utterly devoid of knowledge and reason, there can be no question of his being exempted from the test.

 

Which was revealed in Makkah The Recitation of Surat As-Sajdah and Al-Insan in the Morning Prayer on Friday It has been mentioned previously that it is recorded in Sahih Muslim from Ibn `Abbas that the Messenger of Allah ﷺ used to recite in the Morning prayer on Friday: الم تَنزِيلَ ( Alif Lam Mim.
The revelation... )( 32 ) and; هَلْ أَتَى عَلَى الإِنسَـنِ ( Has there not been over man... ) ( 76 ) بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. Allah created Man after He did not exist Allah informs that He brought man into existence after he was not even a thing worth mentioning, due to his lowliness and weakness.
Allah says, هَلْ أَتَى عَلَى الإِنسَـنِ حِينٌ مِّنَ الدَّهْرِ لَمْ يَكُن شَيْئاً مَّذْكُوراً ( Has there not been over man a period of time, when he was not a thing worth mentioning ) Then Allah explains this by saying, إِنَّا خَلَقْنَا الإِنسَـنَ مِن نُّطْفَةٍ أَمْشَاجٍ ( Verily, We have created man from Nutfah Amshaj, ) meaning, mixed.
The words Mashaj and Mashij mean something that is mixed together.
Ibn `Abbas said concerning Allah's statement, مِن نُّطْفَةٍ أَمْشَاجٍ ( from Nutfah Amshaj, ) "This means the fluid of the man and the fluid of the woman when they meet and mix." Then man changes after this from stage to stage, condition to condition and color to color.
`Ikrimah, Mujahid, Al-Hasan and Ar-Rabi` bin Anas all made statements similar to this.
They said, "Amshaj is the mixing of the man's fluid with the woman's fluid." Concerning Allah's statement, نَّبْتَلِيهِ ( in order to try him, ) means, `We test him.' It is similar to Allah's statement, لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلاً ( That He may test you which of you is best in deed. ) ( 67:2 ) Then Allah says, فَجَعَلْنَـهُ سَمِيعاً بَصِيراً ( so, We made him hearer and seer. ) meaning, `We gave him the faculties of hearing and sight so that he would be able to use them for obedience and disobedience.' Allah guided Him to the Path, so Man is either Grateful or Ungrateful Allah says, إِنَّا هَدَيْنَـهُ السَّبِيلَ ( Verily, We guided to him the way, ) meaning, `We explained it to him, made it clear to him and showed it to him.' This is as Allah says, وَأَمَّا ثَمُودُ فَهَدَيْنَـهُمْ فَاسْتَحَبُّواْ الْعَمَى عَلَى الْهُدَى ( And as for Thamud, We guided them but they preferred blindness to guidance. ) ( 41:17 ) Allah also said, وَهَدَيْنَـهُ النَّجْدَينِ ( And We guided him to the two ways. ) ( 90:10 ) meaning, `We explained to him the path of good and the path of evil.' This is the statement of `Ikrimah, `Atiyah, Ibn Zayd and Mujahid from what is well-known from him and the majority.
Allah then says, إِمَّا شَاكِراً وَإِمَّا كَفُوراً ( Whether he be grateful or ungrateful. ) This is his decree.
Thus, with this he is either wretched or happy.
This is like what has been recorded by Muslim in a Hadith from Abu Malik Al-Ash`ari.
He said that the Messenger of Allah ﷺ said, «كُلُّ النَّاسِ يَغْدُو فَبَائِعٌ نَفْسَهُ، فَمُوبِقُهَا أَوْ مُعْتِقُهَا» ( All of mankind wakes up in the morning the merchant of his own soul.
So he either imprisons it or sets it free.
)

( Lo! We create man ) i.e. the progeny of Adam ( from a drop of thickened fluid ) from Adam and Eve’s drops of two different kinds of fluid: that of man being white and thick and that of the woman being yellow and thin; thus progeny comes from both of them ( to test him ) with hardship and comfort; it is also said this means: to test him with good and evil; ( so We make him hearing, knowing ) We gave him the faculty of hearing so that he could hear the Truth and guidance and the faculty of sight so that he could see the Truth and guidance. It is also said that We make him hearing, knowing in order to test him with good and evil, faith and disbelief.

Verily, We have created man from Nutfah drops of mixed semen (discharge of man and woman), in order to try him, so We made him hearer, seer.

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