WAS THERE NOT a time in the life of man when he was not even a mentionable thing?
Indeed there has been a time for man, when even his name did not exist anywhere.
Has there come on man a while of time when he was a thing unremembered?
HAS THERE [not] been an endless span of time before man [appeared - a time] when he was not yet a thing to be thought of?
Surely there hath come upon man a space of time when he was not a thing worth mentioning.
Has there not been over man a period of time, when he was nothing to be mentioned?
Has there come upon man a period of time when he was nothing to be mentioned?
Was there a period of time when man was not even worthy of a mention?
Has there not been over man a period of time, when he was not a thing worth mentioning
Hath there come upon man (ever) any period of time in which he was a thing unremembered?
Has there been a period of time for man when he was not anything worthy of mention?
Indeed, there came upon the human a period of time when he was an unremembered thing.
Has there [not] come upon man a period of time when he was not a thing [even] mentioned?
There was certainly a time when there was no mention of the human being.
There surely came over man a period of time when he was a thing not worth mentioning.
Hal at<u>a</u> AAal<u>a</u> alins<u>a</u>ni <u>h</u>eenun mina a<b>l</b>ddahri lam yakun shayan ma<u>th</u>koor<u>a</u><b>n</b>
Was there not a period of time when man was nothing worth mentioning?
Has there not been over Man a long period of Time, when he was nothing - (not even) mentioned?
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ هَلْ أَتَىٰ عَلَى ٱلْإِنسَٰنِ حِينٌ مِّنَ ٱلدَّهْرِ لَمْ يَكُن شَيْـًٔا مَّذْكُورًا
A long period of time has passed over man when he was non-existent and there was no mention of him.
A long period of time has passed over man when he was non-existent and there was no mention of him.
<p>Commentary</p><p>Surah Ad-Dahr has also been called Surah Al-Insan (Man) and Surah Al-Abrar (The Righteous) [ Ruh ]. The Surah describes in a very effective, eloquent and elegant style the inception and end of human creation, reward and punishment of deeds, and the conditions of the Hereafter, Paradise and Hell.</p><p>هَلْ اَتٰى عَلَي الْاِنْسَانِ حِيْنٌ مِّنَ الدَّهْرِ لَمْ يَكُنْ شَيْـــًٔا مَّذْكُوْرًا (There has come upon man a period of time in which he was nothing worth mentioning	76:1). The interrogative particle hal is used [ linguistically ] to introduce an interrogative sentence. Often, however, an interrogative construction is used to emphasise a self-evident truth. Such an interrogative means that whenever this question is put to anyone at anytime, the same answer is likely to come forth. There can be no other possibility. For instance, if a question is posed to anyone in the middle of day 'Is it not a day?', it is an interrogative sentence, but the answer is predictable and will emphasise its obviousness. Therefore, some scholars say that the particle hal is used here in the sense of qad 'indeed'. In both cases, the verse signifies that there has come upon man a period of time in which he was nothing worth mentioning. The word hinun with nunation [ which is the sign of 'indefiniteness'] signifies 'a long indefinite period of time; The verse mentions that a long period of time came upon man. This indicates that man essentially did exist at that time in one form or another, (but he was not worth mentioning), because time could not have come upon 'man' if he was in a state of pure non-existence [ Al-'adam-ul- mahd ]. Therefore, most commentators say that the 'period of time' here refers to the period when he was conceived in the mother's womb till his birth, which normally is nine months. This period covers all the stages of his creation, right from his being a sperm-drop up to his having a body and organs, and then his acquiring life and soul. During this time, he is thought existent, neither his gender is known to anyone, nor his name or his shape or size. Therefore, he is unmentionable.</p><p>The statement of the verse may also be taken in a wider sense. The inception of human creation takes place with the sperm that is produced by food. This food and its source and substance was existent in one or other form. If the period of that time is calculated, this long indefinite period of time can stretch into thousands of years. In any case, Allah has drawn man's attention in this verse to a particular fact. If he uses his sense, he will discover his own reality. In addition, he will have no choice but to have complete faith and unshaken belief in the Allah, His Omniscience and His Omnipotence. Suppose, a person of seventy years reflects that he was unmentionable in any way about seventy-one years ago, even his and parents had not imagined his particular existence, though they might have had a general concept of a child, then what caused his creation, what bewildering power drew together particles from different parts of the world to form a perfect human being, making him an intelligent, a hearing and seeing creature? Such a reflection will spontaneously force such a person to confirm the Persian poet who says:</p><p>ما نبودیم وتقاضا مانبود، لطف تو ناگفتہ مامی شنود</p>
CommentarySurah Ad-Dahr has also been called Surah Al-Insan (Man) and Surah Al-Abrar (The Righteous) [ Ruh ]. The Surah describes in a very effective, eloquent and elegant style the inception and end of human creation, reward and punishment of deeds, and the conditions of the Hereafter, Paradise and Hell.هَلْ اَتٰى عَلَي الْاِنْسَانِ حِيْنٌ مِّنَ الدَّهْرِ لَمْ يَكُنْ شَيْـــًٔا مَّذْكُوْرًا (There has come upon man a period of time in which he was nothing worth mentioning	76:1). The interrogative particle hal is used [ linguistically ] to introduce an interrogative sentence. Often, however, an interrogative construction is used to emphasise a self-evident truth. Such an interrogative means that whenever this question is put to anyone at anytime, the same answer is likely to come forth. There can be no other possibility. For instance, if a question is posed to anyone in the middle of day 'Is it not a day?', it is an interrogative sentence, but the answer is predictable and will emphasise its obviousness. Therefore, some scholars say that the particle hal is used here in the sense of qad 'indeed'. In both cases, the verse signifies that there has come upon man a period of time in which he was nothing worth mentioning. The word hinun with nunation [ which is the sign of 'indefiniteness'] signifies 'a long indefinite period of time; The verse mentions that a long period of time came upon man. This indicates that man essentially did exist at that time in one form or another, (but he was not worth mentioning), because time could not have come upon 'man' if he was in a state of pure non-existence [ Al-'adam-ul- mahd ]. Therefore, most commentators say that the 'period of time' here refers to the period when he was conceived in the mother's womb till his birth, which normally is nine months. This period covers all the stages of his creation, right from his being a sperm-drop up to his having a body and organs, and then his acquiring life and soul. During this time, he is thought existent, neither his gender is known to anyone, nor his name or his shape or size. Therefore, he is unmentionable.The statement of the verse may also be taken in a wider sense. The inception of human creation takes place with the sperm that is produced by food. This food and its source and substance was existent in one or other form. If the period of that time is calculated, this long indefinite period of time can stretch into thousands of years. In any case, Allah has drawn man's attention in this verse to a particular fact. If he uses his sense, he will discover his own reality. In addition, he will have no choice but to have complete faith and unshaken belief in the Allah, His Omniscience and His Omnipotence. Suppose, a person of seventy years reflects that he was unmentionable in any way about seventy-one years ago, even his and parents had not imagined his particular existence, though they might have had a general concept of a child, then what caused his creation, what bewildering power drew together particles from different parts of the world to form a perfect human being, making him an intelligent, a hearing and seeing creature? Such a reflection will spontaneously force such a person to confirm the Persian poet who says:ما نبودیم وتقاضا مانبود، لطف تو ناگفتہ مامی شنود
<h2 class="title">Which was revealed in Makkah</h2><h2 class="title">The Recitation of Surat As-Sajdah and Al-Insan in the Morning Prayer on Friday</h2><p>It has been mentioned previously that it is recorded in Sahih Muslim from Ibn `Abbas that the Messenger of Allah used to recite in the Morning prayer on Friday:</p><div class="text_uthmani arabic">الم تَنزِيلَ</div><p>(Alif Lam Mim. The revelation...)(32) and;</p><div class="text_uthmani arabic">هَلْ أَتَى عَلَى الإِنسَـنِ</div><p>(Has there not been over man...) (76)</p><div class="text_uthmani arabic">بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ</div><p>In the Name of Allah, the Most Gracious, the Most Merciful.</p><h2 class="title">Allah created Man after He did not exist</h2><p>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,</p><div class="text_uthmani arabic">هَلْ أَتَى عَلَى الإِنسَـنِ حِينٌ مِّنَ الدَّهْرِ لَمْ يَكُن شَيْئاً مَّذْكُوراً </div><p>(Has there not been over man a period of time, when he was not a thing worth mentioning) Then Allah explains this by saying,</p><div class="text_uthmani arabic">إِنَّا خَلَقْنَا الإِنسَـنَ مِن نُّطْفَةٍ أَمْشَاجٍ</div><p>(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,</p><div class="text_uthmani arabic">مِن نُّطْفَةٍ أَمْشَاجٍ</div><p>(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,</p><div class="text_uthmani arabic">نَّبْتَلِيهِ</div><p>(in order to try him,) means, `We test him.' It is similar to Allah's statement,</p><div class="text_uthmani arabic">لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلاً</div><p>(That He may test you which of you is best in deed.) (67:2) Then Allah says,</p><div class="text_uthmani arabic">فَجَعَلْنَـهُ سَمِيعاً بَصِيراً</div><p>(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.'</p><h2 class="title">Allah guided Him to the Path, so Man is either Grateful or Ungrateful</h2><p>Allah says,</p><div class="text_uthmani arabic">إِنَّا هَدَيْنَـهُ السَّبِيلَ</div><p>(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,</p><div class="text_uthmani arabic">وَأَمَّا ثَمُودُ فَهَدَيْنَـهُمْ فَاسْتَحَبُّواْ الْعَمَى عَلَى الْهُدَى</div><p>(And as for Thamud, We guided them but they preferred blindness to guidance.) (41:17) Allah also said,</p><div class="text_uthmani arabic">وَهَدَيْنَـهُ النَّجْدَينِ </div><p>(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,</p><div class="text_uthmani arabic">إِمَّا شَاكِراً وَإِمَّا كَفُوراً</div><p>(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 said,</p><div class="text_uthmani arabic">«كُلُّ النَّاسِ يَغْدُو فَبَائِعٌ نَفْسَهُ، فَمُوبِقُهَا أَوْ مُعْتِقُهَا»</div><p>(All of mankind wakes up in the morning the merchant of his own soul. So he either imprisons it or sets it free. )</p>
Which was revealed in MakkahThe Recitation of Surat As-Sajdah and Al-Insan in the Morning Prayer on FridayIt has been mentioned previously that it is recorded in Sahih Muslim from Ibn `Abbas that the Messenger of Allah 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 الرَّحِيمِIn the Name of Allah, the Most Gracious, the Most Merciful.Allah created Man after He did not existAllah 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 UngratefulAllah 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 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. )