(p-120) Surah Al-Insan, also called Hal Ataa, Al-Amshaj, and Al-Dahr. Its purpose is to terrify humanity with what is indicated by the end of the Day of Resurrection from the presentation before the Sovereign, the Just, with the punishment of the disobedient 'in the fires' and the enjoyment of the obedient in the gardens after the gathering of all creatures, humans, angels, jinn, and others from the animals. They will have long stands, terrifying events, and earthquakes, each of which has a greater significance. The most indicative of this is for humanity to reflect on its verses and ponder its beginning and end. Likewise, its naming as Hal Ataa and Al-Dahr and Al-Amshaj is without deviation or distortion. (In the name of Allah) the Sovereign who created the creatures for the knowledge of His most beautiful names. (The Most Gracious) who encompassed them with the blessing of the apparent, individually and in pairs. (The Most Merciful) who specifically chose from them whom He selected for His love with the hidden blessing and the highest station. * * And when the threat regarding the absolute denial was mentioned at the end of the Day of Resurrection, and that the return is to Allah alone, and the denial of those who thought they would be left without purpose, and the evidence for resurrection and the completeness of His ability, it was followed by the beginning of this with an interrogative denial regarding what cuts with it, that they would not be left without purpose. So He said, detailing what He, glorified is He, has in terms of the blessing of existence, preparation, provision, and happiness: ﴿Has there come upon man﴾ meaning in some way ﴿a time﴾ meaning this type that occupied him from what is intended for him and what is intended for him due to the greatness of his measure in the essence of the matter, humans by themselves, and the admiration of their apparent senses, and the forgetting of what comes after the settling of their graves ﴿a period of time﴾ meaning a limited measure, even if few are from the extended time that is not limited while it is ﴿not﴾ meaning at that time a firm existence ﴿something mentioned﴾ meaning a mention that has an apparent consideration in the highest assembly and others, until it becomes something that is disregarded and not looked at, so it is permissible that it be left without command or prohibition, then it goes [to nothing -] the matter is not like that. Rather, nothing came upon it from that after its creation except that it has something mentioned in it. And that is because time is the measure of the movement of the heavens - as Al-Razi mentioned in [the book of -] Al-Lawa'ih in Surah 'Ya-Sin' when he said, 'And the night does not precede the day' [Ya-Sin: 40]. For he said: Time begins from the movements of the heavens, for time is the measure of the movements of the heavens.

And Adam, peace be upon him, was created at the completion of his creation on the last day of Friday, the first Friday. His clay was before that for a period of time, in which he was between the spirit and the body. Ibn Mas'ud, may Allah be pleased with him, said: Allah created Adam, peace be upon him, from dust and he remained for forty years, then from clay for forty years, then from molded clay for forty years, then from a dark fluid for forty years, then he was created after one hundred and sixty years. Al-Baghawi said: Ibn Abbas, may Allah be pleased with both of them, said: Then he was created after two hundred years. At that time, no period passed over him except that he was something mentioned, either by the process of formation or by the completion of the shaping. The inquiry is in its proper form and it is a denial. And 'هل' does not mean 'قد' unless the hamzah is assumed before it. The inquiry is a denial to negate the content of the speech. The intended meaning is that he is the purpose of the world. At that time, nothing was created except for his sake. He is the noblest of creatures, and this is the clearest evidence of his resurrection for recompense. Is it permissible, with that, for him to be left in vain while the intended purpose, which is the goal in itself, perishes, and the container, which was created only as a support for him, remains? What indicates this from the sayings of the predecessors is that it was narrated that a man recited it in front of Ibn Mas'ud, may Allah be pleased with him, and said: I wish that had not been.

'In the name of Allah, the Most Gracious, the Most Merciful' Imam Abu Ja'far ibn al-Zubair said: His saying, the Exalted, ﴿Has the time not come for man that he was not a thing mentioned?﴾ is a definition of man regarding his state and the beginning of his affair, so that he may know that there is no way for him to pride himself and to believe in his own superiority. And let not what surrounds him of divine kindness and divine care and honor deceive him, so that he believes that he deserves that and is worthy of it. ﴿And whatever blessing you have, it is from Allah﴾ [An-Nahl: 53]. And when it was previously mentioned in the Resurrection, His informing, the Exalted, about the state of those who deny resurrection out of obstinacy and arrogance and turning away from contemplation and reflection, ﴿Does man think that We will not gather his bones?﴾ [Al-Qiyamah: 3]. And His saying after ﴿But he did not believe or pray﴾ [Al-Qiyamah: 31], ﴿But he denied and turned away﴾ [Al-Qiyamah: 32], ﴿Then he went to his family in pride﴾ [Al-Qiyamah: 33], meaning he walks with arrogance, obstinacy, joy, and tyranny. And his definition of his state, which if he reflected upon, he would not have been what he described, and that is His saying, ﴿Was he not a drop of sperm emitted?﴾ [Al-Qiyamah: 37], ﴿Then he was a clinging clot, then He created and fashioned﴾ [Al-Qiyamah: 38]. He followed that with what is more profound in reprimand and more comprehensive in definition, which is that he was nothing, neither a drop of sperm nor a clinging clot. Then Allah bestowed upon him the blessing of existence and transferred him, the Exalted, from one stage to another, making him a drop of vile water in a secure lodging. Then he was a clinging clot, then a morsel of flesh until his emergence and the completion of his creation as another being. So blessed is Allah, the Best of Creators. Whoever considers his description of non-existence, then his transition through these stages, which are repugnant in their state and obvious in their demise and dissolution, and Allah, the Exalted, has aided him with His guidance, he knows the deprivation from description in His saying: ﴿Then he went to his family in pride﴾ [Al-Qiyamah: 33]. So glorified is Allah, how great is His forbearance, generosity, and gentleness. Then He clarified what He has made for man of hearing and sight as a test for him. And whoever realizes this, realizes the error and commits excess - the end.