Surah Al-Insan: The Reward of the Believers in Paradise

 

English Translation of Surah Al-Insan Ayah 13-22

 The Reward of the Believers in Paradise

76:13 reclining therein on couches; they shall see therein neither sun nor bitter cold.

76:14 And closely above them its shades shall be, and its fruits shall be made within their reach.

76:15 And there shall be passed around them vessels of silver and cups of crystal,

76:16 crystal of sliver that they have measured, exact measure. 

76:17 And they shall be given to drink there a cup whose mixture is ginger,

76:18 a spring therein, called Salsabil. 

76:19 And around them shall go boys of everlasting youngness; if you see them, you would think that they are scattered pearls.

76:20 And when look therein, you shall see bliss and a great kingdom. 

76:21 Upon them shall be green garments of silk and brocade, and they shall be adorned with bracelets of silver, and their Lord shall give them a pure drink.

76:22 Surely this is a recompense for you and your striving is thanked.

Relationship with the Previous Part

The previous part mentions some of the blessings that Allah, Exalted be He, has prepared for the pious believers in Paradise. Then, this part continues to mention more blessings that Allah has prepared for them in Paradise. It gives a detailed description of their dwellings, drinks, servants, and utensils. 

Tafsir

 76:13 reclining therein on couches; they shall see therein neither sun nor bitter cold.

76:14 And closely above them its shades shall be, and its fruits shall be made within their reach.

Allah, out of His mercy, has prepared a great reward for the pious believers in Paradise because they patiently obeyed His commands in the worldly life. They will be reclining on couches in Paradise where they shall see neither sun that may harm them with its hotness nor bitter cold that may hurt them with its coldness. 

The intended meaning is that the pious believers will enjoy mild weather in Paradise.   

While the pious believers enjoy happily reclining on comfortable couches in Paradise, the shades of the trees of Paradise will be closely above them, which is an aspect of great honor to them. In addition, Allah, out of His mercy, shall make the fruits of Paradise within the reach of its dwellers. They will be easily able to have them whether they are sitting, standing, or reclining, which is another aspect of the great honor that Allah has prepared for them in Paradise. 

76:15 And there shall be passed around them vessels of silver and cups of crystal,

76:16 crystal of sliver that they have measured, exact measure. 

After describing the food and the garments of the dwellers of Paradise, the surah describes their drink.

Vessels of silver and cups made of crystal shall be passed around the pious believers in Paradise. The material from which the vessels are made is clear like crystal and beautiful like sliver so that it can easily be seen what inside them is. Moreover, the servants who pass the cups around the dwellers of Paradise shall give them the exact measure of the drink without any decrease or increase. 

Abdul Allah Ibn Abbas, may Allah have mercy on them, said, ‘[76:15 And there shall be passed around them vessels of silver and cups of crystal,] The vessels are made of silver and they are like crystal with regard to their clarity and beauty.’ 

76:17 And they shall be given to drink there a cup whose mixture is ginger,

76:18 a spring therein, called Salsabil. 

In Paradise, the pious believers shall be given to drink from cups whose mixture is ginger. Mixing the drink with ginger with its aromatic and fresh smell makes it more delicious and appealing. In addition, the dwellers of Paradise shall be given to drink from a spring therein that is called Salsabil. It is called so because its water is fresh, easily, and pleasantly passes through the throat, and it does not have the spicy taste of ginger. 

76:19 And around them shall go boys of everlasting youngness; if you see them, you would think that they are scattered pearls.

The pious believers shall have servants in Paradise. Those servants are boys of everlasting youngness as they never get old. If one sees those servants, he would think that they are scattered pearls because of their great beauty. The servants go around the believers in Paradise to serve them and offer them all kinds of comfort.

It should be noted that the ayah emphasizes that the servants of the believers in Paradise are boys of everlasting youngness to remove any misunderstanding that they may become older at any time in the future. Rather, they will remain young forever. Moreover, the servants are likened to scattered pearls because scattered pearls on a carpet are more beautiful than a pearl necklace. 

76:20 And when look therein, you shall see bliss and a great kingdom. 

O beholder, if you look inside Paradise and see its bliss, you shall see immeasurable bliss and a great kingdom. 

76:21 Upon them shall be green garments of silk and brocade, and they shall be adorned with bracelets of silver, and their Lord shall give them a pure drink.

The ayah mentions another aspect of the great bliss that the pious believers shall enjoy in Paradise. They shall wear green garments made from silk and brocade, which indicates that they shall have the best kinds of garments and they shall enjoy wearing whatever kinds of clothes they want. Moreover, the pious believers shall be adorned with bracelets made of silver. Besides the beautiful garments and the sliver bracelets that the pious believers shall enjoy in Paradise, Allah, the Generous and the Giver of all blessings, will make them drink a pure drink. This drink is free from all negative effects that the drinks of the worldly life may have. 

76:22 Surely this is a recompense for you and your striving is thanked.

After mentioning the different kinds of enjoyments that Allah has prepared for the pious believers in Paradise, surah al-Insan mentions what the angels shall say to pious believers to honor them.

By the command and permission of Allah, Exalted be He, the angels shall say to the pious believers, ‘Surely, this bliss that you enjoy in Paradise is recompense for you for sincere faith and righteous deeds in the worldly life. Your hard strive and work are thanked and accepted, and it will be rewarded generously.’

Learned Lessons from Surah Al-Insan Ayah 13-22 

• The pious believers shall enjoy lasting bliss in Paradise. They shall be reclining on couches and they shall not experience heat nor coldness therein. In addition, the shades of the trees of Paradise shall be above them to increase their enjoyment.

• The fruits of the trees of Paradise shall be close to the pious believers and they shall easily have them whenever they want whether they are standing, sitting, or relining.

• Boys of everlasting youngness shall serve the pious believers in Paradise. They shall be given cups made of silver or gold to drink. 

• The pious believers shall drink from a spring in Paradise that is mixed with ginger and they shall also drink from a spring that is called Salsabil from which they shall drink fresh and pleasant drink.

• The enjoyment of Paradise is so great that no one can describe it properly.

• The pious believers shall wear garments made from silk and brocade and they shall be adorned with bracelets made of silver.

• It will be said to the pious believers in Paradise that they enjoy such pleasure therein as a reward for their sincere belief in the Oneness of Allah and the righteous deeds that they patiently did in worldly life for the sake of Allah, Exalted be He.

English Translation of Surah Al-Insan Ayah 4-12 The Recompense of the Believers and the Disbelievers on the Day of Judgment

Surah Al-Insan The creation of Man

The Noble Quran Juz Tabarak English Translation and Tafsir Kindle Edition

English Translation of Surah Al-Insan

Ijtihad (Juristic Reasoning)according to the principles of Islamic jurisprudence

 Concise Introduction to Principles of Islamic Jurisprudence Based on al-Waraqat [Part 33] 

Ijtihad (Juristic Reasoning)according to the principles of Islamic jurisprudence

• Linguistically, ijtihad means to exert and make strenuous effort. Technically, Ijtihad (Juristic Reasoning) means exerting every effort and doing one’s best to achieve a conclusive or conjectural Shariah rule.

• When a mujtahid is competent in juristic reasoning and makes juristic reasoning regarding conjectural Fiqh issues, then if reaches the correct opinion, he will attain double rewards from Allah. On the other hand, if does not reach the correct opinion, he will attain one reward.

• Some scholars say that every mujtahid regarding conjectural Fiqh issues is correct. Hence, according to this opinion, he will attain double rewards. 

• The proof of those, who say that not every mujtahid regarding conjectural Fiqh issues reaches the correct opinion, is the statement of Messenger Muhammad, who said, “If a judge makes a juristic reasoning and comes to the correct opinion, then he will attain double rewards. And if he makes judgment and comes to incorrect opinion, then he will attain one reward.”  Explanation: Messenger Muhammad divided the mujtahid into two types in this statement: one who comes to a correct opinion, and one who does not come to the correct opinion. If both of them are correct, then such division will make no sense.  

• It is impermissible to say that every mujtahid regarding creedal issues comes to the correct opinion. Rather, only one mujtahid comes to the correct opinion in this regard. It is impermissible to say so because that will lead to validating the opinions of the misguided ones such as the Christians, the Magians, the disbelievers, and the atheists.

At-Taqlid (Imitation) According to the Principles of Islamic Jurisprudence

A CRITICAL INTRODUCTION TO ISLAMIC LEGAL THEORY based on Imām al Ḥaramayn al-Juwaynī’s Kitāb al Waraqāt (كتاب الورقات)

English Translation and Tafsir of Surah Al-Adiyat

The Noble Quran Surah ar-Ra’d English Translation and Tafsir Kindle Edition

 

At-Taqlid (Imitation) According to the Principles of Islamic Jurisprudence

 

Concise Introduction to Principles of Islamic Jurisprudence Based on al-Waraqat [Part 32] 

At-Taqlid (Imitation) According to the Principles of Islamic Jurisprudence

• At-Taqlid (imitation) means acceptance of the statement of a person, who does not provide proof for the validity of his statement.

• According to the aforementioned definition, acceptance of the statement of Prophet Muhammad [peace be upon him] is called taqlid. However, the correct opinion is accepting the statements of Prophet Muhammad is not taqlid because we accept his statements as there is conclusive evidence for his truthfulness and that his statements must be obeyed. 

• If we say that Prophet Muhammad used to make ijtihad, namely, juristic reasoning, though he used to receive divine revelation, then it is permissible to call acceptance of his statement taqlid because we do not know whether his opinion on a particular matter was based on divine revelation or juristic reasoning. The correct opinion is that Messenger Muhammad is eligible to make juristic reasoning and acceptance of his statements is not called taqlid as this truthfulness is established by conclusive proof. Moreover, Messenger Muhammad made juristic reasoning about matters related to this worldly life, and the scholars unanimously agreed that it happened. 

• Another definition of taqlid (imitation) is that it is acceptance of the statement of a person without knowing how he deduced it, or what the source of his statement is. 

Requirements Needed for al-Mustafti

Requirements Needed for al-Mufti (Mujtahid)

A CRITICAL INTRODUCTION TO ISLAMIC LEGAL THEORY based on Imām al Ḥaramayn al-Juwaynī’s Kitāb al Waraqāt (كتاب الورقات)

The Noble Quran Surah Yusuf English Translation and Tafsir Kindle Edition

Requirements Needed for al-Mustafti

 

Concise Introduction to Principles of Islamic Jurisprudence Based on al-Waraqat [Part 31] 

Requirements Needed for al-Mustafti 

• Al-Mustafti is a person, who asks about the rule of Islamic law on a particular matter. 

• Al-Mustafti can be a layperson or an educated person, but not a mujtahid. 

• Al-Mustafti is permitted to follow a mujtahid concerning rules of Islamic law, as he is unable to deduce rules of Islamic law from their proofs.

• Al-Mustafti must follow the opinion of al-Mufti as he cannot make juristic reasoning by himself. In other words, when al-Mustafti asks al-Mufti about the rule of Islamic law on a particular issue, he must act according to the rule that al-Mufti issued.

• Al-Mujtahid is not permitted to follow the opinions of other scholars because he can make juristic reasoning, except in cases of necessity, such as there is a case requiring an immediate fatwa.

Requirements Needed for al-Mufti (Mujtahid)

A CRITICAL INTRODUCTION TO ISLAMIC LEGAL THEORY based on Imām al Ḥaramayn al-Juwaynī’s Kitāb al Waraqāt (كتاب الورقات)

The Noble Quran, English Translation and Tafsir, Surah al-A’la Ayah 1-8 Glorifying Allah & His Ability

The Noble Quran Surah ar-Ra’d English Translation and Tafsir Kindle Edition

Requirements Needed for al-Mufti (Mujtahid)

 

Concise Introduction to Principles of Islamic Jurisprudence Based on al-Waraqat [Part 30] 

Requirements Needed for al-Mufti (Mujtahid)

Al-Mufti is a Muslim scholar who uses the proofs of Islamic Shariah, e.g. Quranic, Sunna proofs…etc. to deduce rules. 

Al-Mufti is eligible to give fatwa, namely, rules of Islamic law on a particular matter. 

• Al-Mufti should have knowledge of the principles and branches of Fiqh, 

including agreed and disagreed matters among the scholars of Fiqh.

• Al-Mufti should be competent in juristic reasoning, i.e. he knows the rules of deduction, objectives of Islamic Shariah, and effective causes of rules.

• Al-Mufti should have knowledge of sciences that are needed to make deduction, such as deep knowledge of Arabic language and grammar, solid knowledge about the scholars of hadith, interpretation of the ayat of the Quran, and hadiths related to rules of Shariah.

Order of Proofs According to the Principles of Usul Al-Fiqh

English Translation of Surah Al-Insan Ayah 4-12 The Recompense of the Believers and the Disbelievers on the Day of Judgment

A CRITICAL INTRODUCTION TO ISLAMIC LEGAL THEORY based on Imām al Ḥaramayn al-Juwaynī’s Kitāb al Waraqāt (كتاب الورقات)

The Noble Quran Juz Tabarak English Translation and Tafsir Kindle Edition

Order of Proofs According to the Principles of Usul Al-Fiqh

 

Concise Introduction to Principles of Islamic Jurisprudence Based on al-Waraqat [Part 29] 

Ordering proofs is needed when there is a contradiction between proofs. 

• Clear proofs are given precedence over unclear ones. For example, words that are used in their literal meanings are given precedence over words that are used in their metaphorical meanings.

• Proofs that convey certain knowledge are given precedence over proofs that convey surmise and probability. For example, mutawatir hadiths are given precedence over ahad hadiths.

• Texts mentioned in the Quran and Sunnah of Messenger Muhammad are given precedence over Qiyas (Analogical Reasoning) in case of contradiction and impossibility of reconciliation; however, if the text mentioned in the Quran or the Sunnah are general texts, then they may be specified by Qiyas.

• Clear Qiyas (Analogical Reasoning) is given precedence over unclear Qiyas. For example, Qiyas of effective cause is given precedence over Qiyas of resemblance. 

• If there is a text in the Quran or Sunnah that changes the original rule, namely, being free from accountability, then the rule mentioned in the text of the Quran or the Sunnah must be followed and the original rule is ignored; however, if there is no text in the Quran or the Sunnah, the rule to be followed is presumption of continuity (Istishab), namely, being free from accountability. And Allah knows best. 

Presumption of Continuity (Istishab) According to the Principles of Usul Al-Fiqh

Types of Al-Qiyas in Islamic Jurisprudence

English translation, and newfangled commentary on Imām al Ḥaramayn al Juwaynī’s Kitāb al Waraqāt fī uṣūl al fiqh

English Translation of Surah Al-Insan Ayah 4-12 The Recompense of the Believers and the Disbelievers on the Day of Judgment

 

English Translation of Surah Al-Insan Ayah 4-12

 76:4 Verily, We have prepared for the disbelievers chains and shackles and a blazing fire.

76:5 Surely, the pious shall drink from a cup whose mixture is camphor.

76:6 a spring wherefrom the slaves of Allah shall drink, making it gush forth abundantly.

76:7 They fulfill their vows and fear a day whose evil is wide-spreading.

76:8 And they give food, despite their love for it, to the needy, the orphan, and the captive.

76:9 ‘We feed you only seeking the Countenance of Allah. We desire from you neither reward nor thanks.

76:10 Verily, we fear from our Lord a day, grim, horrible.’

76:11 Hence, Allah has saved them from the evil of that day and has given them radiance and joy.

76:12 And He has recompensed them for their patience with a Garden and silk,

Relationship with the Previous Part

The previous part mentions that Allah makes the path of guidance and misguidance clear for people and that they will be divided into two parties, namely, the thankful and the unthankful. Then, this part mentions the punishment that Allah has prepared for the disbelievers and the great reward that He has prepared for the believers, which makes the difference between the two parties clear and clarifies the causes behind each party’s end. 

Tafsir

76:4 Verily, We have prepared for the disbelievers chains and shackles and a blazing fire.

The ayah briefly mentions the punishment that Allah has prepared for the disbelievers.

Verily, Allah has prepared for the disbelievers chains and shackles by which their hands will be tied to their necks to humiliate them. In addition, He, Exalted be He, has prepared for them the blazing fire of Hell, which will burn them, and they will suffer therein lasting torment. 

After a brief reference to the severe punishment that Allah has prepared for the disbelievers, surah al-Insan elaborates on the lasting bliss and recompense that Allah has prepared for the believers. This agrees with the typical characteristic of the style of the Quran. It mentions something, and then it mentions its opposite to make concepts clear.

76:5 Surely, the pious shall drink from a cup whose mixture is camphor.

76:6 a spring wherefrom the slaves of Allah shall drink, making it gush forth abundantly.

A pious person is someone, who believes in the Oneness of Allah, obeys His commands, and avoids His prohibitions. He also constantly does his best to perform righteous deeds for the sake of Allah and he thanks Allah for all His blessings. 

Allah, Exalted be He, has prepared for the pious believers lasting bliss in Paradise where they will enjoy drinking from a cup whose mixture is camphor. Its aromatic smell refreshes the souls and pleases the hearts. The cup is filled from a spring in Paradise from where the pious slaves of Allah shall drink and make gush forth abundantly wherever they want to go. 

Allah, Exalted be He, mentions some of the blessings that He has prepared for the believers in the Hereafter, such as the camphor and ginger to motivate the souls to make every effort to attain them and make it easier for the minds to comprehend concepts related to the bliss of the Hereafter. However, it should be noted that even names of the enjoyments of the Hereafter have the same names of things that are in the life of this world, but only the names are similar and they never resemble anything that exists in the life of this world. 

After mentioning the lasting bliss that Allah has prepared for the believers in Paradise, Allah, Exalted be He, mentions the reasons that make them deserve such a lasting reward by His mercy and bounty.

76:7 They fulfill their vows and fear a day whose evil is wide-spreading.

A vow is a serious promise that one obliges himself to perform as an act of obedience for the sake of Allah.

One of the reasons that makes the pious believers deserve such great recompense in Paradise is that they used to fulfill their vows in the worldly life, and they used to fear the Day of Judgment, whose severe punishment is wide-spreading.

Qatada, may Allah have mercy on him, said, ‘[76:7 They fulfill their vows…] They used to vow to obey Allah by performing acts of obedience for the sake of Allah, such as vowing to pray, give charity, and perform the Hajj, and Umara, though Allah has not obliged them to perform them. Therefore, Allah called them the pious. He says, [76:7 They fulfill their vows and fear a day whose evil is wide-spreading.] 

76:8 And they give food, despite their love for it, to the needy, the orphan, and the captive.

The ayah mentions another characteristic of the pious believers. They give food to the needy, the orphan, and the captive despite their love for it and desire to eat it. However, they give the needy, the orphan, and the captive in preference to themselves, which indicates their piety and sublime ethics. 

The ayah specifically mentions the needy, the orphans, and the captives because they deserve help and care more than other people. 

76:9 ‘We feed you only seeking the Countenance of Allah. We desire from you neither reward nor thanks.

76:10 Verily, we fear from our Lord a day, grim, horrible.’

The ayah highlights the great sincerity and pure souls of the believers. They provide the needy, the orphans, and the captives with food though they need it for the sake of Allah. 

They express the cause of their conduct to those who feed them either by their attitude or by telling them: ‘We feed you only because we seek the recompense and mercy of Allah. We do not want anything from you, neither a reward nor thanks. We hope that Allah may bestow His bounty on us. Indeed, we fear the punishment of our Lord on the Day of Judgment, which will be horrible for those who disobey the commands of our Lord, as  they will be grim because of the severe torment that they will suffer on that day.’ 

Mujahid, may Allah have mercy on him, said, ‘[76:9 ‘We feed you only seeking the Countenance of Allah. We desire from you neither reward nor thanks.] Indeed, they never speak such words, but Allah knows what in their hearts is. Thus, He praises them to motivate those who desire to attain such great recompense.’ 

76:11 Hence, Allah has saved them from the evil of that day and has given them radiance and joy.

76:12 And He has recompensed them for their patience with a Garden and silk,

The ayah mentions the result of the sincerity and generosity of the pious believers and the great reward that Allah will give them.

Because the pious believers fulfill their vows, fear the punishment of Allah, and are sincere and generous when feeding the needy, the orphans, and the captives, Allah, out of His bounty and mercy, will save them from the evil and horrors of the Day of Judgment. He, Exalted be He, will also make their faces radiant and joyful and their souls happy and contented. Moreover, Allah will recompense the pious believers with dwelling in Paradise where they will enjoy lasting happiness and wear the best kind of silk because of their patience and sincerity in the worldly life.

It is noted that the condition of the pious believers is the opposite of the wicked disbelievers on the Day of Judgment. The pious believers will be joyous, their faces will be radiant because of the great recompense that Allah has prepared for them, while the wicked disbelievers will be miserable, and their faces will be grim because of the horrors of the Day of Judgment and the severe punishment that they will be experiencing. 

Learned Lessons from Surah Al-Insan Ayah 4-12

• People will be divided into two parties according to the path they choose to follow, namely, the thankful believers and the ungrateful disbelievers. This necessitates that each party’s recompense shall be different according to the path it chooses to follow. The thankful believers will be liberally rewarded in Paradise where they will enjoy lasting happiness. On the other hand, the ungrateful disbelievers will be punished in Hell where they will suffer severe and lasting torment.

• The pious believers, who believe in the Oneness of Allah and sincerely perform righteous deeds for His sake, will enjoy drinking from cups that are filled from a spring in Paradise. The drink will be mixed with camphor, which has an aromatic smell that refreshes the bodies and pleases the souls. Moreover, they will enjoy making the spring gush forth abundantly wherever they want by the will of Allah, which is a great reward.

• The pious believers will be recompensed generously in Paradise because they used to perform righteous deeds in the worldly life for the sake of Allah. They used to fulfill their vows, perform the obligations that Allah obliges them to do, fear the punishment of Allah, and feed the needy, the orphans, and the captives for the sake of Allah without waiting for thanks or repayment. 

• Allah, the generous, will reward the pious believers bountifully on the Day of Judgment. He, out of His mercy, will save them from the horrors and punishment of the Day of Judgment, and He will make them pleased in Paradise that their faces will be radiant because of the great recompense that He has prepared for them. 

• Allah, Exalted be He, will reward the pious believers generously in Paradise because they were patient with the commands of Allah in worldly life. They patiently obeyed His commands, and they avoided His prohibitions. 

The Noble Quran, Surah Al-Insan English Translation, The Quranic Arabic Corpus

The Noble Quran Juz Tabarak English Translation and Tafsir Kindle Edition

Surah Al-Insan The creation of Man

Introduction to English Translation and Tafsir of Surah Al-‘Alaq