Tafsir of Al-Insan 76:21

Surah Al-Insan (The Human Being): Verse 21

{عَالِيَهُمْ ثِيَابُ سُنْدُسٍ خُضْرٌ وَإِسْتَبْرَقٌ} (Upon them will be garments of fine green silk and heavy silk.)

There are two main readings for this word:

1. *Sukun (vowelization with a sukun on the yā’):* Read by Nafi' and Hamzah as ʿāliyahum (with a silent yā’).
   • Grammatical Analysis: In this reading, ʿāliyahum is the subject (mubtada’), and thiyābu sundusin is the predicate (khabar). The meaning is: "What covers them of their garments are robes of silk."
   • Addressing the Discrepancy: If one asks why the subject (ʿāliyahum), which is singular in form, has a plural predicate (thiyābu), the answer is that although singular in form, ʿāliyahum is plural in meaning (referring to the people). This is similar to the verse: {مُسْتَكْبِرِينَ بِهِ سَامِرًا تَهْجُرُونَ * فَقُطِعَ دَابِرُ الْقَوْمِ} (Surah Al-Mu'minun: 67), where the subject is singular in form but plural in meaning, treated as if it were a verbal noun (masdar).

2. *Fath (vowelization with a fatḥa on the yā’):* Read by the rest of the reciters as ʿāliyahum (with a fatḥa on the yā’).
   • Grammatical Analysis (Three Views):
     • View 1 (Abū ʿAlī al-Fārisī): It is in the accusative case (naṣb) as an adverb of place (ẓarf), because ʿālī (high/above) functions like a preposition of place, similar to {وَالرَّكْبُ أَسْفَلُ مِنكُمْ} (And the caravan was below you).
     • View 2: It is in the accusative case as a circumstantial adverb (ḥāl). This has several sub-possibilities:
       • The implied meaning is: "And He met them with radiance and joy, while upon them were garments of silk."
       • The implied meaning is: "And He rewarded them for their patience with a Garden and silk, while upon them were garments of silk."
       • The implied meaning is: "And boys will circulate around them, while upon the righteous are garments of silk."
       • The implied meaning is: "I thought them scattered pearls, while upon them were garments of silk." (In the first three possibilities, the garments belong to the righteous; in the fourth, they belong to the boys.)
     • View 3: The implied meaning is: "I saw the people of bliss and dominion, upon whom were garments of silk."

The readings vary between raising (rafʿ), lowering (khafḍ), or a mix:

• Nafi' and ʿĀṣim: Both are in the nominative case (rafʿ): khuḍrun and istabraqun.
• Al-Kisā’ī and Hamzah: Both are in the genitive case (khafḍ): khuḍrin and istabraqin.
• Ibn Kathīr: khuḍrin (genitive) and istabraqun (nominative).
• Abū ʿAmr and ʿAbdullāh ibn ʿĀmir: khuḍrun (nominative) and istabraqin (genitive).

Analysis of {خُضْرٌ} (Green):

• Nominative (Rafʿ): It is an adjective describing thiyāb (garments), which is plural, so the adjective is plural. This is the apparent reading.
• Genitive (Khafḍ): It describes sundus (silk). Since sundus refers to the material/genus (which implies plurality in meaning), it can be treated as plural grammatically. Al-Akhfash permitted describing a singular noun (in form) that implies plurality (in meaning) with a plural adjective, although he considered it somewhat awkward. The evidence against this awkwardness is that Arabs sometimes use plural forms for singular meanings (like ḥaṣā - pebbles), yet they often use singular adjectives for them, as in {مِنَ الشَّجَرِ الْأَخْضَرِ} (from the green trees) and {أَعْجَازِ نَخْلٍ مُنْقَعِرٍ} (trunks of date-palms, cut down). If the singular form implying plurality takes a singular adjective, then the singular form implying plurality should certainly take a singular adjective.

Analysis of {إِسْتَبْرَقٌ} (Heavy Silk):

• Nominative (Rafʿ): It is coordinated (conjoined) with thiyāb (garments), as if saying: "garments of silk and heavy silk."
• Genitive (Khafḍ): It is treated as an iḍāfah (genitive construction) to thiyāb, as if saying: "garments of silk and heavy silk," meaning the garments possess both qualities. This is like saying: "garments of khazz (fine silk) and kittān (linen)." This is supported by the verse: {وَيَلْبَسُونَ ثِيَابًا خُضْرًا مِنْ سُنْدُسٍ وَإِسْتَبْرَقٍ} (And they will wear green garments of fine silk and brocade).

(Note: The realities of these terms were discussed previously in Surah Al-Kahf.)

• Sundus: The thin type of brocade/silk.
• Istabraq: The thick type of brocade/silk.
• Both fall under the general category of ḥarīr (silk), as stated in {وَلِبَاسُهُمْ فِيهَا حَرِيرٌ}.

Regarding the Wearers:

1. The Eternal Youths (Wildān): Some say these garments are worn by the eternal youths who serve them.
2. The Righteous (Abrār): Others say this is the attire of the righteous themselves. They might wear several layers of clothing, and the word {عَالِيَهُمْ} (upon them/above them) indicates that the outermost layer is the finest.
3. Canopies/Chambers: Another view suggests this relates to the previous verse: {مُتَّكِئِينَ فِيهَا عَلَى الْأَرَائِكِ}. The meaning of {عَالِيَهُمْ} is that above their canopies (chambers) are curtains/coverings made of silk and brocade, meaning their chambers themselves are made of silk and brocade.

Surah Al-Insan: Verse 22

{وَحُلُّوا أَسَاوِرَ مِنْ فِضَّةٍ} (And they will be adorned with bracelets of silver.)

In Surah Al-Kahf, it is mentioned: {يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِنْ ذَهَبٍ} (They will be adorned therein with bracelets of gold). How can they be silver here?

Answer (Three Views):

1. No Contradiction: There is no conflict. They might be adorned with both types of metals, either alternatingly or simultaneously, just as women in this world wear both gold and silver jewelry.
2. Different Preferences: Human temperaments differ. Some individuals might prefer the whiteness of silver over the yellowness of gold. Allah grants everyone what their desire is most complete for and what they incline toward most strongly.
3. Different Recipients: The silver bracelets might be specifically for the eternal youths (the servants), while the gold bracelets are for the righteous people themselves.

Bracelets are typically associated with women; how is this mentioned as a means of encouragement for men?

Answer:

1. Youth and Purity: The inhabitants of Paradise will be youthful and pure (jurd murd). It is not unlikely that they will wear gold and silver even if they are men.
2. Women and Boys Only: It is suggested that these bracelets (of silver and gold) are exclusively for the women and the young boys of Paradise, and the mention of them in the context of the righteous (who are often addressed in the masculine plural) is due to the linguistic dominance of the masculine form.
3. Metaphorical Interpretation (A Profound Possibility): The instrument of most actions is the hand. These actions and struggles (mujāhadāt) are the means by which divine knowledge and eternal lights are attained. Therefore, these actions function as the gold and silver used to attain desired goals. Since these actions originate from the hand, they are metaphorically named the bracelets of gold and silver. The lights flowing from the Divine Presence are then expressed by the following verse: {وَسَقَاهُمْ رَبُّهُمْ شَرَابًا طَهُورًا}. In summary, {وَحُلُّوا أَسَاوِرَ مِنْ فِضَّةٍ} points to {وَالَّذِينَ جَاهَدُوا فِينَا}, and {وَسَقَاهُمْ رَبُّهُمْ شَرَابًا طَهُورًا} points to {لَنَهْدِيَنَّهُمْ سُبُلَنَا}. This is a profound possibility, and Allah knows His intent best.

Surah Al-Insan: Verse 23

{وَسَقَاهُمْ رَبُّهُمْ شَرَابًا طَهُورًا} (And their Lord will give them a pure drink.)

There are two main interpretations of Ṭahūr:

Interpretation 1: Exaggeration of Purity (Being Pure in Itself)

This implies several things:

1. It will not be impure like the wines of the world.
2. It is extremely far removed from repulsive things—that which soiled hands have touched or impure feet have trodden upon.
3. It will not lead to impurity, as the sweat emanating from their bodies will have a fragrance like musk.

Interpretation 2: That Which Purifies (The Purifier)

Under this interpretation, there are two possibilities:

1. Water at Paradise’s Gate (Mātil): It is a specific water source at the gate of Paradise, flowing from the trunk of a tree. Whoever drinks from it, Allah removes from his heart all malice, deceit, and envy, and from his interior all filth and harm.
2. Final Drink (Abū Qilābah): They are served food and drink. When they finish, they are brought the Ṭahūr drink. When they drink it, their stomachs are purified, and sweat flows from their skin smelling like musk.

In both these cases, Ṭahūr is a purifier because it cleanses their interiors from blameworthy characteristics and harmful substances.

Is this the same as the previously mentioned drinks (Camphor, Ginger, Salsabil)?

No, this is a different drink. Evidence for this distinction:

1. Avoiding Repetition: To avoid unnecessary repetition in the text.
2. Divine Attribution: Allah attributes this drink specifically to Himself: {وَسَقَاهُمْ رَبُّهُمْ} (And their Lord gave them to drink), indicating its superior virtue.
3. Sequence of Service: Narrations indicate that after all other foods and drinks are finished, the Ṭahūr drink is brought. Drinking it purifies their stomachs, causing sweat smelling like musk to emanate. This proves it is distinct from the others.
4. Digestive and Transformative Effect: This drink digests all other drinks and foods. Furthermore, it has a marvelous effect: it transforms the residue of all other foods and drinks into sweat that exudes the fragrance of musk. This confirms its difference.
5. Spiritual Analogy: The spirit is from the angelic realm, and the lights flowing from the greatest angels are likened to sweet water that quenches thirst and strengthens the body. Just as springs of water vary in clarity, abundance, and strength, so too do the springs of divine lights vary:
   • Some are like Camphor (cold and dry nature), corresponding to those in the station of fear, weeping, and constriction in the world.
   • Some are like Ginger (hot and dry nature), corresponding to those who pay little attention to anything other than Allah and are indifferent to the physical body.
   • The human spirit continuously moves from one spring to another, from one light to the next, ascending toward the Necessary Existent (Allah), who is the Absolute Light. When the soul reaches that station and drinks this final drink, the preceding drinks are digested, or rather, they vanish, because the light of anything other than Allah dissolves in the face of the Light, Majesty, and Greatness of Allah. This is the final journey of the Truthful (Ṣiddīqūn) and the ultimate degree of their ascent and perfection. This is why Allah concluded the description of the reward of the righteous with: {وَسَقَاهُمْ رَبُّهُمْ شَرَابًا طَهُورًا}.

Surah Al-Insan: Verse 24

{إِنَّ هَٰذَا كَانَ لَكُمْ جَزَاءً وَكَانَ سَعْيُكُمْ مَشْكُورًا} (Indeed, this is for you a reward, and your effort has been appreciated.)

When Allah completed the description of the state of the fortunate ones, He said this verse.