Tafsir of Al-Insan 76:5

{Al-Abrar} (The Righteous) The plural of *barr* or *barr*, like *karb* and *arbab*, or *shahid* and *ashhad*. Al-Hasan said: "They are those who do not harm even an ant."

{Al-Ka’s} (The Cup) The glass vessel when it contains wine; the wine itself is also called a *ka’s*.

{Mazajuha} (Its Mixture) That with which it is mixed.

{Kafuran} (Camphor) Camphor water. It is the name of a spring in Paradise whose water is like camphor in whiteness, fragrance, and coolness. {‘Aynan} (a spring) is in apposition to it. Qatada said: "It is mixed for them with camphor and sealed with musk." Others say: it is imbued with the scent, whiteness, and coolness of camphor, as if it were mixed with it. In these two views, {‘Aynan} is in apposition to the place of {min ka’sin} (from a cup), assuming an omitted genitive, as if it were said: "They drink in it wine—the wine of a spring." Or it is in the accusative case as a specification (*ikhtisas*).

{Yufajjirunaha} (They make it gush forth) They cause it to flow wherever they wish from their dwellings, {tafjiran} (a gushing forth), easily, without it being withheld from them.

{Yufuna} (They fulfill) The answer to "what makes them..." (implied). It says: "Why are they granted this?" Fulfilling the vow is an exaggeration in describing their dedication to performing obligations; for whoever fulfills what he has obligated upon himself for the sake of Allah is even more diligent in fulfilling what Allah has obligated upon him.

{Mustatiran} (Spreading) Widespread, diffused, reaching the furthest limits. Derived from *istatara* (to spread) like a fire or the dawn. It is from *tara* (to fly), like *istanafara* from *nafara*.

{‘Ala hubbihi} (Out of love for Him/it) The pronoun refers to the food, meaning: despite their desire for it and their need for it. Similar to: {Righteousness is not that you turn your faces...} (2:177) and {You will never attain righteousness until you spend from that which you love} (3:92). Al-Fudayl ibn ‘Iyad said: "Out of love for Allah."

{Wa asiran} (And the captive) Al-Hasan said: The Messenger of Allah (peace be upon him) would be brought a captive, and he would hand him to one of the Muslims, saying: "Treat him well." He would stay with him for two or three days, and he would prefer him over himself. Most scholars hold that it is permissible to show kindness to disbelievers in the Abode of Islam, though obligatory acts are not directed toward them. Qatada said: "Their captive that day was the polytheist, and your Muslim brother is more deserving of your feeding." Sa’id ibn Jubayr and ‘Ata’ said: "It is the captive from the People of the Qibla." Abu Sa’id al-Khudri said: "It is the kings and the imprisoned." The Messenger of Allah (peace be upon him) called the debtor a captive, saying: "Your debtor is your captive, so treat your captive well."

{Innama nut’imukum} (We feed you only...) This is based on the intent of speech. It may be a verbal statement to prevent them from reciprocating or thanking them, because their kindness is done for the sake of Allah, so there is no meaning in being rewarded by the creation. It may also be a statement of kindness, instruction, and a reminder of how one who is sincere to Allah should be. ‘A’isha (may Allah be pleased with her) used to send charity to a household, then ask the messenger: "What did they say?" If he mentioned a prayer, she would pray for them with the same, so that the reward of the charity would remain pure for her with Allah. It is also possible that this is a description and revelation of their belief and the sincerity of their intention, even if they said nothing. Mujahid said: "They did not speak it, but Allah knew it from them and praised them for it."

{Inna nakhafu} (Indeed, we fear) It is possible that "our kindness to you is out of fear of the severity of that Day, not out of a desire for your reciprocation; and we do not want from you any reward, for we fear the punishment of Allah for seeking reward through charity."