Surah Al-Insaan (76) — Ayah 1
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Word by Word — Arabic, Transliteration & Meaning
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 1) ➊ {هَلْ اَتٰى عَلَى الْاِنْسَانِ …: ’’ هَلْ ‘‘} is used for asking a question. Sometimes this questioning is to obtain some information, such as {’’هَلْ فِي الدَّارِ زَيْدٌ‘‘} "Is Zaid in the house?" Allah Almighty has no need for this. Sometimes this question is for negation, such as: {’’وَ هَلْ يَسْتَطِيْعُ ذٰلِكَ أَحَدٌ‘‘} "Can anyone do this work?" meaning no one can do it. In Arabic, besides negation, this is also called "juhd." Sometimes this questioning is to make someone acknowledge something, which in Arabic is called "taqreer," such as if you have given something to someone or honored him, then you say {’’هَلْ أَعْطَيْتُكَ‘‘} "Did I give you?" and {’’هَلْ أَكْرَمْتُكَ‘‘} "Did I honor you?" At that time, this {’’هَلْ‘‘} is in the meaning of {’’ قَدْ‘‘}, that is, certainly I gave you and certainly I honored you. In this verse, {’’ هَلْ ‘‘} has come in this last meaning. Many commentators have translated it as "certainly" or "indeed," but even if the meaning of {’’ هَلْ ‘‘} remains as its original "did," the intended meaning is still that certainly such a time passed over him.
➋ Some people think that they will not be resurrected after death; in their view, it is not possible that after a human has turned to dust, he can be created again. Here, to convince such people, the question is asked: Has there passed over man a period of time when he was not even a thing mentioned? It is clear that their answer will be that certainly such a time has passed over man. So when Allah Almighty created him at that time when he was nothing, and there was not even any mention of him, then why can He not create him again after having created him once? Elsewhere Allah Almighty has said: « وَ يَقُوْلُ الْاِنْسَانُ ءَاِذَا مَا مِتُّ لَسَوْفَ اُخْرَجُ حَيًّا (66) اَوَ لَا يَذْكُرُ الْاِنْسَانُ اَنَّا خَلَقْنٰهُ مِنْ قَبْلُ وَ لَمْ يَكُ شَيْـًٔا » [ مریم : 67،66 ] "And man says, 'When I have died, will I really be brought forth alive?' Does he not remember that We created him before, while he was nothing?"
➌ By {’’ الْاِنْسَانِ ‘‘} here is not meant only Adam (peace be upon him) but the human race, because in the next verse the creation of man from a drop of fluid is mentioned.
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
[1]
The Literal Meaning of "Dahr", and "Dahr" Refers to Allah's Essence:
Dahr means the time of the universe, the duration of the world, the period from when the universe began until its end (Mufradat). Ibn al-Faris says that the meaning of dominance and overpowering is found in "dahr", and this is because time inevitably passes over everything and prevails over it. (Maqayis al-Lughah) And "dahr" is connected to the divine will. Thus, the Prophet ﷺ said: ﴿لا تسبوا الدهر فان الله هوالدهر﴾ meaning, do not speak ill of Dahr, for Allah Himself is Al-Dahr. [بخاری۔ کتاب الادب۔ باب لا تسبوا الدھر]
And a "dahri" is a person who does not believe in the creation of the universe, but rather considers it to have existed eternally, and thinks that this universe has no creator, but came into existence by chance. In this verse, it is being stated that there was a time upon man when the human race had not yet been created, and there was no name or trace of it on the face of existence. Then, after passing through many stages and forms, it came into being as a drop of fluid. And its other meaning could be that when man was in the state of a drop, compared to his present honor and dignity, that state was not even worthy of being mentioned.
