Surah Insan ayat 3 Tafsir Quran 76:3

﴿إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا﴾
[ الإنسان: 3]

76:3 Indeed, We guided him to the way, be he grateful or be he ungrateful.

Verily We have guided him to the way We have pointed out to him the path of guidance by sending messengers to mankind whether he be grateful that is to say whether he be a believer or ungrateful both shākiran and kafūran are circumstantial qualifiers referring to the direct object; in other words We have pointed out to him in both presupposed states whether his gratefulness or his unthankfulness; immā is used to list the ‘states’.

We guided him and conducted him to the right way which We ordained to be the course of life and conduct, and left him to choose to be grateful or to deviate from what is just and right

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.
)

(76:3) Surely We showed him the Right Path, regardless of whether he chooses to be thankful or unthankful *5 (to his Lord).

Indeed, We guided him to the way, meaning

*5) That is, " We did not just leave him to himself after giving him the powers of knowledge and reason, but We also guided him so that he knows which is the path of gratefulness and which of ungratefulness, so that whichever path he chooses in his later life, he himself is responsible for it.
In Surah Al-Balad, the same subject has been expressed, thus "And We showed him both the conspicuous ways ( of good and evil )." And in Surah Ash-Shams, thus "By the human self, and by Him Who balanced it ( with all the external and internal powers ), then inspired it with its wickedness and its piety " When all these explanations are kept in view and also those detailed statements of the Qur'an in which it has been stated what arrangements Allah has made for man's guidance in the world, it becomes evident that in this verse "showing the way" does not imply any one form of guidance but many forms of it which arc limitless and countless.
For example.

( 1 ) Along with the faculties of knowledge and reason man has also been endowed with a moral sense by which he discerns between good and evil, regards some acts and qualities as evil even if he himself is involved in them, and regards some other acts and qualities as good even if he himself is avoiding them.
So much so that even those people who for the satisfaction of their selfish motives and desires have invented philosophies by which they have justified many evils for themselves, protest loudly when they are themselves treated with the same evils by others, and then it becomes known that in spite of their false philosophies they actually regard them as evil.
Likewise, when a man himself is benefited by a good treatment from another person, he is from within forced to commend and appreciate it even though he might be looking upon good acts and qualities as ignorance folly and antiquated things,
( 2 ) In every man Allah has placed the faculty of Conscience ( the lawwamah ), which checks and pricks him every time he is about to commit an evil, or is in the process of committing it, or has already committed it.
However hard man may try to silence his Conscience or make it insensitive, he dces not have the power to destroy it completely.
He may become shameless and prove himself to be absolutely devoid of the Conscience, he may also try to deceive the world by argumentation, he may even invent a thousand excuses to justify his acts in order to deceive himself, but despite all this the censor that Allah has placed in his nature is so active and powerful that it does not let remain hidden from an evil person what he actually is.
This same thing has been stated in Surah Al-Qiyamah, thus: "Man knows his own self best even though he may offer many excuses." ( v.
15 )
( 3 ) In man's own self and outside him, from the earth to the heavens, there lie scattered in the universe countless such signs which clearly show that all this could not happen without a God, nor could there be many gods to create this life and control and administer it.
Likewise, these very signs, inside man and outside him, clearly point also to the Resurrection and Hereafter.
If man shuts down his eyes on them, or refuses to ponder over them intelligently, or avoids to admit the truths which they point out, he himself would be to blame.
For Allah has shown no negligence in laying out every possible sign of the truth for the guidance of man.

( 4 ) Man does come across in his own life, and in the contemporary world and in the experiences of past history, countless such incidents which prove that a supreme power is ruling over him and the entire universe before whom he is absolutely powerless, whose Will is dominant over everything and whose help he needs at every moment.
These experiences and observations which point to the truth do not exist only outside him but in man's own nature as well there exists the evidence of the existence of the supreme power on the basis of which even the most confirmed atheist spreads out his hands in prayer before God when in distress and the most hardened polytheist abandons all false gods and starts invoking One God only for help.

( 5 ) Man's intellect and his nature assert positively that crime ought to be punished and good deeds ought to be rewarded.
On this very basis in every society of the world a system of the courts is established in one form or another, and the services and works, which are regarded as commendable are also rewarded in one way or another.
This is a clear proof of the fact that there is a necessary relationship between morality and the law of retribution, which man cannot possibly deny.
Now, if it is admitted that in this world there are countless such crimes which cannot be punished at all.
to say nothing of punishing them fully and adequately, and there are also countless such virtues, which cannot be rewarded at aII, to say nothing of rewarding them fully and adequately, there is no alternative but to acknowledge the Hereafter, unless, of course, a foolish person may assume, or a stubborn person may insist on having the opinion, that man who has been endowed with the concept of justice, has taken birth in a world which in itself is devoid of the concept of justice; and then it remains for him to answer the question as to how and wherefrom this man, who was born in such a world, obtained this concept of justice.
To reinforce these means of guidance AIIah sent Messengers and revealed Books in the world for the purpose of giving clear and definite guidance to man; in these Books it was clearly explained what is the way of gratefulness and what is the way of ungratefulness and unbelief and what will be the consequences of following either way.
The teaching brought by the Prophets and the Books has spread throughout the world in countless perceptible.
and imperceptible ways, on such a large scale that no section of human population has remained unaware of the concept of God and the Hereafter, of the distinction between good and evil, and of the moral principles and legal rulings presented by them, whether it knows or dces not know that it has obtained this knowledge only through the teachings of the Prophets and the Books they brought.
Even those who disbelieve in the Prophets and the Books today, or are unaware of them, also are following many of those things which have reached them actually through their teachings while they do not know what is the real source of these teachings.

 

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 have shown him the way ) of faith and disbelief, good and evil, ( whether he be grateful ) accepting faith ( or disbelieving ) it is also said this means: We have shown him the way to be either grateful or ungrateful.

Verily, We showed him the way, whether he be grateful or ungrateful.

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