What does Surah al-Insaan (Man) say?

In short

The surah says: man was created to be tested (76:2) and shown the way, grateful or not (76:3); chains and a fire are prepared for the faithless (76:4); the righteous fulfil their vows (76:7), feed the poor, the orphan and the captive (76:8) and want no thanks for it (76:9), and are rewarded with a garden and silk (76:12); the one addressed is told to wait patiently for his Lord's decision (76:24); and the hearers' will is set under God's will (76:30).
The surah does not say: who the righteous who feed the poor, the orphan and the captive at 76:8 were, or on what occasion the verses were given; it says what they do and say, not who they were.
The rest comes from: who those righteous were, and on what occasion the verses were given, are questions for commentary and the occasions of revelation, a layer this platform does not hold or show.

Where the renderings split

76:8, Itani: "for the love of Him"

76:8, Pickthall: "for love of Him"

76:8, Palmer: "for His love"

76:8, Rodwell: "though longing for it themselves"

76:8, Sale: "for his sake"

Key findingsEditorial

One finding for each passage this study carries, in the order the study reads them. Each is the reason that passage was signed into the study, in full and unedited - including, where the renderings disagree, the disagreement.

01 76:1 Hath there come upon man (ever) any period of time in which he was a thing unremembered. This is here because it opens the surah by asking about a time that passed over man, and the renderings differ in how the question is put: "Did there not pass over man" in Sale, "Doth not a long time pass over" in Rodwell and "Does there not come on man" in Palmer, where Pickthall has "Hath there come upon man" and Itani "Has there come upon man". This study does not choose between them. What man was then is "a thing not worthy of remembrance" in Sale, "a thing unremembered" in Rodwell and Pickthall, "nothing worth mentioning" in Palmer and "nothing to be mentioned" in Itani. The bracket "(ever)" in Pickthall is his own.
02 76:2 Lo! We create man from a drop of thickened fluid to test him; so We make him hearing, knowing. This is here because it says man was created to be tried, "that We might prove him" in Sale, "that we might prove him" in Rodwell, "to try him" in Palmer and "to test him" in Pickthall and Itani, from "the mingled seed of both sexes" in Sale, "the union of the sexes" in Rodwell, "a mingled clot" in Palmer, "a drop of thickened fluid" in Pickthall and "a liquid mixture" in Itani. He is made "to hear and to see" in Sale, "hearing, seeing" in Rodwell, "hearing and sight" in Palmer and "hearing and seeing" in Itani, where Pickthall has "hearing, knowing". This study does not choose between them.
03 76:3 Lo! We have shown him the way, whether he be grateful or disbelieving. This is here because it says man was guided in the way, whatever his response: "whether he be grateful, or ungrateful" in Sale, "be he thankful or ungrateful" in Rodwell, "whether he be grateful or ungrateful" in Palmer, "whether he be grateful or disbelieving" in Pickthall and "be he appreciative or unappreciative" in Itani.
04 76:4 Lo! We have prepared for disbelievers manacles and carcans and a raging fire. This is here because it says what is prepared for "the unbelievers" in Sale, "the Infidels" in Rodwell, "those who misbelieve" in Palmer, "disbelievers" in Pickthall and "the faithless" in Itani: "chains" in Sale, Rodwell, Palmer and Itani and "manacles" in Pickthall; then "collars" in Sale and Rodwell, "fetters" in Palmer, "carcans" in Pickthall and "yokes" in Itani; and "burning fire" in Sale, "flaming fire" in Rodwell, "a blaze" in Palmer, "a raging fire" in Pickthall and "a Searing Fire" in Itani.
05 76:5 Lo! the righteous shall drink of a cup whereof the mixture is of Kafur. This is here because it turns to "the just" in Sale and Rodwell and "the righteous" in Palmer, Pickthall and Itani, who drink of a cup, and what the cup is mixed with is given differently: "the water of Cafur" in Sale, "the camphor fountain" in Rodwell and "Kafur" in Palmer and Pickthall, where Itani has "aroma". This study does not choose between them. Sale and Rodwell make the cup one of wine, "a cup of wine" in Sale and "a wine cup" in Rodwell.
06 76:6 A spring wherefrom the slaves of Allah drink, making it gush forth abundantly. This is here because it names the source as "a fountain" in Sale, "Fount" in Rodwell and "a spring" in Palmer, "A spring" in Pickthall and Itani, from which drink "the servants of God" in Sale, Rodwell and Itani, "God's servants" in Palmer and "the slaves of Allah" in Pickthall. What is done with it differs: "convey the same by channels whithersoever they please" in Sale, "guide by channels from place to place" in Rodwell and "make it gush out as they please" in Palmer, where Pickthall has "making it gush forth abundantly" and Itani "making it gush abundantly".
07 76:7 (Because) they perform the vow and fear a day whereof the evil is wide-spreading. This is here because it says what the righteous do: "fulfil their vow" in Sale, "fulfilled their vows" in Rodwell, "fulfill their vows" in Palmer and Itani and "perform the vow" in Pickthall; and they fear a day whose evil "will disperse itself far abroad" in Sale, "will spread far and wide" in Rodwell, "shall fly abroad" in Palmer, "is wide-spreading" in Pickthall and "is widespread" in Itani. The bracket "(Because)" in Pickthall is his own. Also carried by the studies What does the Qur'an say about vows made to God - and what procedure does it not give? and Do offerings or vows (mannat) at a shrine or to a pir (a spiritual guide) bring blessings?, with different reasons there.
08 76:8 And feed with food the needy wretch, the orphan and the prisoner, for love of Him. This is here because it says they give food to the poor, the orphan and the captive, and the renderings differ over the words that go with the giving: "for the love of Him" in Itani, "for His love" in Palmer, "for love of Him" in Pickthall and "for his sake" in Sale, where Rodwell has "though longing for it themselves". This study does not choose between them. The first named is "the poor" in Sale, Palmer, Rodwell and Itani and "the needy wretch" in Pickthall; the third is "the captive" in Palmer, Rodwell and Itani, "the prisoner" in Pickthall and "the bondman" in Sale. Also carried by the studies What does the Qur'an say about the reward for feeding the poor and freeing a person from bondage?, What does the Qur'an say about hospitality and generosity?, What does the Qur'an say about caring for the poor and the orphan? and What does the Qur'an say about the treatment of prisoners of war?, with different reasons there.
09 76:9 (Saying): We feed you, for the sake of Allah only. We wish for no reward nor thanks from you. This is here because it gives the words of those who feed: "we feed you for God's sake only" in Sale, "We feed you for the sake of God" in Rodwell, "We only feed you for God's sake" in Palmer, "We feed you, for the sake of Allah only" in Pickthall and "We only feed you for the sake of God" in Itani; they want "no recompense from you, nor any thanks" in Sale, "neither recompense nor thanks" in Rodwell, "either reward or thanks" in Palmer, "no reward nor thanks" in Pickthall and "neither compensation, nor gratitude" in Itani. The bracket "(Saying)" in Pickthall is his own. Also carried by the studies What does the Qur'an say about the reward for feeding the poor and freeing a person from bondage? and What does the Qur'an say about the treatment of prisoners of war?, with different reasons there.
10 76:10 Lo! we fear from our Lord a day of frowning and of fate. This is here because it continues their words, that they fear from their Lord "a dismal and calamitous day" in Sale, "A stern and calamitous day" in Rodwell, "a frowning, calamitous day" in Palmer, "a day of frowning and of fate" in Pickthall and "a frowning grim Day" in Itani. Also carried by the study What does the Qur'an say about the reward for feeding the poor and freeing a person from bondage?, with a different reason there.
11 76:11 Therefor Allah hath warded off from them the evil of that day, and hath made them find brightness and joy. This is here because it says they are kept from the evil of that day: "deliver them from the evil of that day" in Sale, "hath God delivered them" in Rodwell, "guard them from the evil of that day" in Palmer, "hath warded off from them the evil of that day" in Pickthall and "protect them from the ills of that Day" in Itani; and they are given "brightness of countenance, and joy" in Sale, "brightness of face and joy" in Rodwell, "brightness and joy" in Palmer and Pickthall and "radiance and joy" in Itani. Also carried by the study What does the Qur'an say about the reward for feeding the poor and freeing a person from bondage?, with a different reason there.
12 76:12 And hath awarded them for all that they endured, a Garden and silk attire. This is here because it says they are rewarded for "their patient persevering" in Sale, "their constancy" in Rodwell, "their patience" in Palmer and Itani and "all that they endured" in Pickthall, with "a garden, and silk garments" in Sale, "Paradise and silken robes" in Rodwell, "Paradise and silk" in Palmer, "a Garden and silk attire" in Pickthall and "a Garden and silk" in Itani. Also carried by the study What does the Qur'an say about the reward for feeding the poor and freeing a person from bondage?, with a different reason there.
13 76:13 Reclining therein upon couches, they will find there neither (heat of) a sun nor bitter cold. This is here because it describes them reclining on "couches" in Sale, Palmer and Pickthall, "bridal couches" in Rodwell and "the thrones" in Itani, and the renderings differ on what they do not meet there: "neither sun nor moon" in Sale, where Palmer has "sun nor piercing cold", Rodwell "sun or piercing cold", Pickthall "nor bitter cold" and Itani "neither sun, nor frost". This study does not choose between them. The bracket "(heat of)" in Pickthall is his own.
14 76:14 The shade thereof is close upon them and the clustered fruits thereof bow down. This is here because it says the shade is close over them and the fruit hangs low: "the shades thereof shall be near spreading above them" in Sale, "Its shades shall be close over them" in Rodwell, "close down upon them shall be its shadows" in Palmer, "The shade thereof is close upon them" in Pickthall and "Its shade hovering over them" in Itani; the fruit "shall hang low, so as to be easily gathered" in Sale, "low shall its fruits hang down" in Rodwell, "lowered over them its fruits to cull" in Palmer, "the clustered fruits thereof bow down" in Pickthall and "its fruit brought low within reach" in Itani.
15 76:15 Goblets of silver are brought round for them, and beakers (as) of glass. This is here because it says vessels are passed round them: "vessels of silver, and goblets" in Sale, "vessels of silver and goblets like flagons" in Rodwell, "vessels of silver and goblets that are as flagons" in Palmer, "Goblets of silver" in Pickthall and "vessels of silver, and cups of crystal" in Itani. There are also "beakers (as) of glass" in Pickthall, whose bracket is his own. Those who carry them are named "their attendants" in Sale.
16 76:16 (Bright as) glass but (made) of silver, which they (themselves) have measured to the measure (of their deeds). This is here because it describes the vessels further, and the renderings differ: "bottles of silver shining like glass" in Sale, "Flagons of silver" in Rodwell, "flagons of silver" in Palmer, "glass but (made) of silver" in Pickthall and "Crystal of silver" in Itani; on their measure, "they shall determine the measure thereof by their wish" in Sale, "whose measure themselves shall mete" in Rodwell, "which they shall mete out" in Palmer, "which they (themselves) have measured to the measure (of their deeds)" in Pickthall and "they measured them exactly" in Itani. This study does not choose between them. The brackets in Pickthall's verse are his own.
17 76:17 There are they watered with a cup whereof the mixture is of Zanjabil. This is here because it says they are given to drink there of a cup, and names what it is mixed with: "the water of Zenjebil" in Sale, "zendjebil (ginger)" in Rodwell, "Zingabil" in Palmer, "Zanjabil" in Pickthall and "Zanjabeel" in Itani. The bracket "(ginger)" in Rodwell is his own, and the cup is "a cup of wine" in Sale.
18 76:18 (The water of) a spring therein, named Salsabil. This is here because it names a spring there: "Salsabil" in Sale and Pickthall, "Selsebil" in Rodwell, "Silsabil" in Palmer and "Salsabeel" in Itani. The bracket "(the softly flowing)" in Rodwell is his own, and so is "(The water of)" in Pickthall. The spring is placed as "a fountain in paradise" in Sale.
19 76:19 There wait on them immortal youths, whom, when thou seest, thou wouldst take for scattered pearls. This is here because it says youths go round among them: "youths, which shall continue for ever in their bloom" in Sale, "Aye-blooming youths" in Rodwell, "eternal boys" in Palmer, "immortal youths" in Pickthall and "eternalized youths" in Itani; to the one who sees them they seem "scattered pearls" in Sale, Rodwell, Palmer and Pickthall and "sprinkled pearls" in Itani.
20 76:20 When thou seest, thou wilt see there bliss and high estate. This is here because it says what the one who looks will see: "delights, and a great kingdom" in Sale, "delights and a vast kingdom" in Rodwell, "pleasure and a great estate" in Palmer, "bliss and high estate" in Pickthall and "bliss, and a vast kingdom" in Itani.
21 76:21 Their raiment will be fine green silk and gold embroidery. Bracelets of silver will they wear. Their Lord will slake their thirst with a pure drink. This is here because it describes their clothing, their bracelets and their drink: "garments of fine green silk, and of brocades" in Sale, "green silk robes and rich brocade" in Rodwell, "garments of green embroidered satin and brocade" in Palmer, "fine green silk and gold embroidery" in Pickthall and "garments of green silk, and satin" in Itani; "bracelets of silver" in Sale, Palmer and Itani, "Bracelets of silver" in Pickthall and "silver bracelets" in Rodwell; and their Lord gives them "a most pure liquor" in Sale, "a pure beverage" in Rodwell, "pure drink" in Palmer and "a pure drink" in Pickthall and Itani.
22 76:22 (And it will be said unto them): Lo! this is a reward for you. Your endeavour (upon earth) hath found acceptance. This is here because it closes the section on the words said to them: "this is your reward" in Sale, "This shall be your recompense" in Rodwell and "this is a reward for you" in Palmer and Pickthall, "This is a reward for you" in Itani; and "your endeavour is gratefully accepted" in Sale, "Your efforts shall meet with thanks" in Rodwell, "your efforts are thanked" in Palmer, "Your endeavour (upon earth) hath found acceptance" in Pickthall and "Your efforts are well appreciated" in Itani. The verse opens with "shall say unto them" in Sale, and the bracket "(And it will be said unto them)" in Pickthall is his own, and so is "(upon earth)" in Pickthall.
23 76:23 Lo! We, even We, have revealed unto thee the Qur'an, a revelation. This is here because it opens the second section by turning to the addressee: what was sent down to him is "the Koran" in Sale and Rodwell, "the Qur'an" in Palmer and Pickthall and "the Quran" in Itani, and the renderings differ on how: "by a gradual revelation" in Sale and "a gradual revelation" in Itani, where Rodwell has "as a missive from on high" and Pickthall "a revelation", and Palmer adds nothing after the name.
24 76:24 So submit patiently to thy Lord's command, and obey not of them any guilty one or disbeliever. This is here because it tells the addressee to be patient for the judgment of his Lord: "patiently wait the judgment of thy Lord" in Sale, "Await then with patience the judgments of thy Lord" in Rodwell, "wait patiently for the judgment of thy Lord" in Palmer, "submit patiently to thy Lord's command" in Pickthall and "be patient for the decision of your Lord" in Itani; and not to obey "any wicked person or unbeliever" in Sale, "the wicked among them and the unbelieving" in Rodwell, "any sinner or misbeliever" in Palmer, "any guilty one or disbeliever" in Pickthall and "the sinner or the blasphemer" in Itani.
25 76:25 Remember the name of thy Lord at morn and evening. This is here because it tells him to remember the name of his Lord: "commemorate the name of thy Lord" in Sale, "make mention of the name of thy Lord" in Rodwell, "remember the name of thy Lord" in Palmer, "Remember the name of thy Lord" in Pickthall and "mention the Name of your Lord" in Itani; the times are "in the morning, and in the evening" in Sale, "at morn, at even" in Rodwell, "morning, and evening" in Palmer, "at morn and evening" in Pickthall and "morning and evening" in Itani.
26 76:26 And worship Him (a portion) of the night. And glorify Him through the livelong night. This is here because it adds the night, and the renderings differ on how much of it: "during some part of the night" in Sale, "(a portion) of the night" in Pickthall and "for part of the night" in Itani, where Palmer has "through the night" and Rodwell "And at night". This study does not choose between them. The praise lasts "a long part of the night" in Sale, "the whole night long" in Palmer, "the livelong night" in Rodwell and Pickthall and "long into the night" in Itani. The bracket "(a portion)" in Pickthall is his own.
27 76:27 Lo! these love fleeting life, and put behind them (the remembrance of) a grievous day. This is here because it turns to "these men" in Sale and Rodwell, who love "the transitory life" in Sale and Palmer, "the fleeting present" in Rodwell, "fleeting life" in Pickthall and "the fleeting life" in Itani, and leave behind them "the heavy day of judgment" in Sale, "the heavy day of doom" in Rodwell, "a heavy day" in Palmer, "a Heavy Day" in Itani and "a grievous day" in Pickthall. The bracket "(the remembrance of)" in Pickthall is his own.
28 76:28 We, even We, created them, and strengthened their frame. And when We will, We can replace them, bringing others like them in their stead. This is here because it says We created them and strengthened them, "strengthened their joints" in Sale, Rodwell and Palmer and "strengthened their frame" in Pickthall and Itani, and can put others in their place: "substitute others like unto them" in Sale, "with others like unto themselves will we replace them" in Rodwell, "exchange for the likes of them" in Palmer, "replace them, bringing others like them" in Pickthall and "replace them with others like them" in Itani.
29 76:29 Lo! this is an Admonishment, that whosoever will may choose a way unto his Lord. This is here because it names what has been said "an admonition" in Sale, "a warning" in Rodwell, "a memorial" in Palmer, "an Admonishment" in Pickthall and "a reminder" in Itani, and the renderings differ in mood on the way to the Lord: "let him take unto his Lord a way" in Palmer and "let him take a path to his Lord" in Itani, where Pickthall has "may choose a way unto his Lord", Sale "taketh the way unto his Lord" and Rodwell "taketh the way to his Lord". This study does not choose between them. Also carried by the study Does the Qur'an teach predestination or free will?, with a different reason there.
30 76:30 Yet ye will not, unless Allah willeth. Lo! Allah is Knower, Wise. This is here because it sets the will of the hearers under God's: "ye shall not will, unless God willeth" in Sale, "will it ye shall not, unless God will it" in Rodwell, "ye will not please except God please" in Palmer, "ye will not, unless Allah willeth" in Pickthall and "you cannot will, unless God wills" in Itani; God is "knowing, and wise" in Sale, "Knowing, Wise" in Rodwell, "knowing, wise" in Palmer, "Knower, Wise" in Pickthall and "Knowing and Wise" in Itani. Also carried by the study Does the Qur'an teach predestination or free will?, with a different reason there.
31 76:31 He maketh whom He will to enter His mercy, and for evil-doers hath prepared a painful doom. This is here because it closes the surah on mercy and punishment: "He leadeth whom He pleaseth into his mercy" in Sale, "He causeth whom He will to enter into his mercy" in Rodwell, "He makes whomsoever He pleases to enter into His mercy" in Palmer, "He maketh whom He will to enter His mercy" in Pickthall and "He admits into His mercy whomever He wills" in Itani; for "the unjust" in Sale and Palmer, "the evil doers" in Rodwell, "evil-doers" in Pickthall and "the wrongdoers" in Itani is prepared "a grievous punishment" in Sale, "an afflictive chastisement" in Rodwell, "a grievous woe" in Palmer, "a painful doom" in Pickthall and "a painful punishment" in Itani.

In plain wordsEditorial written by the editors, not a translation

Written by the editors. Not a translation, and not a source. It is an editorial restatement of the verses in this study and carries their name because someone has to answer for it.

Surah al-Insaan runs from 76:1 to 76:31. It opens by asking about a time when man was nothing to be remembered or mentioned, and the renderings differ over whether the question is put with a not. It says man was created to be tried and was guided in the way, whatever his response. It sets what is prepared for those who refuse against the cup, the spring, the garden and the silk of the righteous, who fulfil their vows and feed the poor, the orphan and the captive. It then turns to the addressee, to whom it was sent down, telling him to be patient for the judgment of his Lord, to remember the name of his Lord morning and evening and in the night, and closes on the way to the Lord left to whoever wills, the will of the hearers set under God's, and mercy and punishment.

76:1-22, a section in Tanzil's division of the text. At 76:1 the renderings put the question differently: "Did there not pass over man" in Sale, "Doth not a long time pass over" in Rodwell and "Does there not come on man" in Palmer, where Pickthall has "Hath there come upon man" and Itani "Has there come upon man". This study does not choose between them. At 76:2-3 man is created to be tried and given hearing and sight, where Pickthall has "hearing, knowing", and is guided in the way. At 76:4 chains and fire are prepared for those who refuse. At 76:5-6 the righteous drink of a cup mixed with "the water of Cafur" in Sale, "the camphor fountain" in Rodwell, "Kafur" in Palmer and Pickthall and "aroma" in Itani, and of a spring. At 76:7-10 they fulfil their vows and feed the poor, the orphan and the captive, "for the love of Him" in Itani, "for His love" in Palmer, "for love of Him" in Pickthall and "for his sake" in Sale, where Rodwell has "though longing for it themselves". This study does not choose between them. At 76:11-21 they are guarded from the evil of that day and given a garden and silk, couches, shade and low fruit, vessels of silver, a cup and a spring, and youths like scattered pearls; at 76:13 the renderings differ over what is not met there: "neither sun nor moon" in Sale, where Rodwell has "piercing cold" and so does Palmer, Pickthall "bitter cold" and Itani "frost". This study does not choose between them. The section closes at 76:22 on the words that this is their reward.

76:23-31, a section in Tanzil's division of the text. At 76:23 the addressee is told that it was sent down to him, "the Koran" in Sale and Rodwell, "the Qur'an" in Palmer and Pickthall and "the Quran" in Itani. At 76:24-26 he is told to be patient for the judgment of his Lord, not to obey the sinner or the one who refuses among them, to remember the name of his Lord morning and evening, and to worship and praise Him in the night. At 76:27-28 those who love the passing life and leave a heavy day behind them are reminded that they were created and can be replaced. At 76:29 the renderings differ in mood: "let him take unto his Lord a way" in Palmer and "let him take a path to his Lord" in Itani, where Pickthall has "may choose a way unto his Lord" and Sale and Rodwell "taketh the way". This study does not choose between them. At 76:30 the will of the hearers is set under God's, and the surah closes at 76:31 on mercy for whom He wills and punishment prepared for the wrongdoers.

AALAMIN Editor · signed 25 October 2026

not a scholar — what this signature means

I am not a scholar, and nothing here asks you to treat me as one. The plain words on this site are my restatement of what the five translations shown above say, together with counts derived from the text itself — nothing more. I sign them so that a named person is accountable for every sentence, not so you'll take my word for anything. The authority on this page is the text and its translators. If my words don't match theirs, mine are the ones that are wrong.

Scope of this study

This platform shows the verse, its easy-read line, its translations, a plain-words reading, and each verse among its neighbours. It does not supply occasion of revelation, interpretation (tafsir) or history, and it never invents them.

What this study does not answer about meaning, and which source would be needed. It does not say whether the question at its opening is asked with a not or without one, or what the named mixture of the cup and the named spring are, in the sense the words carry in Arabic: that would need a commentary (), a layer this platform does not hold or show.

What this rests on

Opens with 76:1, widening across 31 passages in all.

Easy-read is a simplified pronunciation, not authoritative — a rule-by-rule romanisation, not a reading. Each verse ends in its pause form, as it is said when you stop there. Pauses inside a verse and other tajwid rules are not shown. It is derived from the Tanzil Simple edition, while the Arabic above is the Uthmani edition; both are cleared, but they are not the same edition and their orthography differs.

The versesSource fact 31 passages, each with every cleared translation

31 passages, chosen for this question and signed as part of it. Each carries the reason it is here, and each renders in full: the Arabic, then every cleared translation of that verse under its translator's name.

Each verse opens on the translation that comes first in the site's fixed order, which runs from the newest translation to the oldest. The order is not a preference. Open Compare translations on any verse to read the others.

76:1

Why this passage is in the study finding 01

هَلْ أَتَىٰ عَلَى ٱلْإِنسَٰنِ حِينٌ مِّنَ ٱلدَّهْرِ لَمْ يَكُن شَيْـًٔا مَّذْكُورًا

Easy-read line: a pronunciation guide, not authoritative

Easy-read (simplified)hal ataa 'alaa l-'insaani heenun mina d-dahri lam yakun shay'an madhkooraa

DIN 31635hal ʾatā ʿalā l-ʾinsāni ḥīnun mina d-dahri lam yakun šayʾan maḏkūran

EditionTanzil Qur'an text (Uthmani) ·Creative Commons Attribution 3.0

The translators word this verse differently

Talal Itani published 2012

Has there come upon man a period of time when he was nothing to be mentioned?

Compare translations (4)

Mohammed Marmaduke William Pickthall published 1930

Hath there come upon man (ever) any period of time in which he was a thing unremembered

Edward Henry Palmer published 1880

Does there not come on man a portion of time when he is nothing worth mentioning

John Medows Rodwell published 1861

Doth not a long time pass over MAN, during which he is a thing unremembered

George Sale published 1734

Did there not pass over man a long space of time; during which he was a thing not worthy of remembrance

Sources

EditionTanzil Qur'an text (Uthmani) ·Uthmani, Version 1.1·Tanzil Project ·Creative Commons Attribution 3.0·retrieved 24 Aug 2026

Receipts Tanzil Qur'an text (Uthmani) · Uthmani, Version 1.1

Edition: Uthmani, Version 1.1
Custodian: Tanzil Project
Layer: canonical text
Licence: Creative Commons Attribution 3.0
Licence URL: https://creativecommons.org/licenses/by/3.0/
Commercial use: yes
Modification: contradictory
Licence text: read verbatim
Review state: cleared
Retrieved: 24 August 2026
Digest: 203f0f1bf3158b1e5be4ab9f8f6870e5…
Located at: https://tanzil.net/pub/download/index.php?quranType=uthmani&outType=xml
Convention: Hafs/Kufan verse numbering, 6236 ayahs. The bismillah is delivered as a separate `bismillah` attribute on ayah 1 and is NOT fused into the ayah text. 112 surahs carry one: every surah except al-Fatiha, where the bismillah is ayah 1:1 itself, and at-Tawba, which has none. Sourced from the XML output; the plain-text output of the same release DOES fuse it, which is defect D1.

CLEARED. Licence read verbatim from the block embedded in this very file. Ingested exactly as shipped: no normalisation, no stripping of marks, no Unicode recomposition.

Every source and rights decision →

Other languages (18)

Shqip · Albanian

A nuk ka kaluar për njeriun një periudhë e gjatë kohore kur ai nuk ishte diçka që përmendej?!

Translated by the team of Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.5

বাংলা · Bengali

মানুষের উপর কি এমন এক সুদীর্ঘ সময় অতিক্রান্ত হয়নি যখন সে উল্লেখযোগ্য কিছুই ছিল না?

Translated by the team of Rowwad Translation Center, in cooperation with the Dawah Association in Rabwah, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.1.2

Bosanski · Bosnian

Ne prôđe li čovjeku dio vremena u kojem nije bio spomena vrijedan?!

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 2.0.4

Hrvatski · Croatian

Ne prođe li čovjeku dio vremena u kojem nije bio spomena vrijedan?!

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.1

Fulfulde · Fulani

Mbele arii e aade tumo e yonta nde o wonaana hay hu'unde jaŋtateende.

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.2

ქართული · Georgian

განა არ გავიდა ადამიანისთვის (გარკვეული) დრო, (როდესაც) იგი არც კი იყო რაიმე მოხსენიებადი?[1]

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.7

Deutsch · German

Ist (nicht) über den Menschen (also Adam) eine Spanne der endlosen Zeit gekommen, in der er nichts Nennenswertes war?

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.15

Ελληνικά · Greek

Δεν έχει περάσει μια (μεγάλη) χρονική περίοδος πριν την ύπαρξη του ανθρώπου (πριν να φυσηχτεί μέσα του η ψυχή), κατά την οποία δεν ήταν τίποτε που να μπορεί να αναφερθεί;

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.2

हिन्दी · Hindi

निश्चय इनसान पर ज़माने का एक ऐसा समय भी गुज़रा है, जब वह कोई ऐसी चीज़ नहीं था जिसका (कहीं) उल्लेख[1] हुआ हो।

Translated by Azizul Haq Al-Omari

From QuranEnc.com, version 1.1.5

Italiano · Italian

È capitato forse un periodo in cui l’uomo non è stato preso in considerazione?

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.2

Lietuvių · Lithuanian

1. Argi žmogaus nepasiekė laikotarpis, kai jis nebuvo kažkuo (netgi) minėtinu.

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.8

Afaan Oromoo · Oromo

Sila barri hangi ta'e nama irra kan inni waan yaadatamu hin ta'in hin dhufnee?[1]

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.0

Русский · Russian

Прошёл ли над человеком срок времени, когда он не был чем-то упоминаемым?

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.1

Српски · Serbian

Зар је то давно било кад човек није био помена вредан?

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.4

Kiswahili · Swahili

Hakika kilimpitia binaadamu kipindi katika zama ambacho kwamba hakuwa kitu kinachotajwa.

Issued by the Islamic Content Service Association in Languages

From QuranEnc.com, version 1.0.5

Svenska · Swedish

Har det inte funnits en tid då människan inte var någonting man ens talade om?

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.2

Türkçe · Turkish

İnsan (henüz) anılır bir şey değilken (yaratılmamışken) üzerinden uzunca bir zaman geçti.

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.4

اردو · Urdu

یقیناً گزرا ہے انسان پر ایک وقت زمانے میں[1] جب کہ یہ کوئی قابل ذکر چیز نہ تھا.

Translator's note

[1] ھل بمعنی قد ہے جیسا کہ ترجمے سے واضح ہے ،الانسان سے مراد 'بعض کے نزدیک ابو البشیر یعنی انسان اول حضرت آدم ہیں اور حِیْن (ایک وقت) سے مراد، روح پھونکے جانے سے پہلے کا زمانہ ہے، جو چالیس سال ہے اور اکثر مفسرین کے نزدیک الانسان کا لفظ بطور جنس کے استعمال ہوا ہے اور حِیْن، سے مراد حمل یعنی رحم مادر کی مدت ہے جس میں وہ قابل ذکر چیز نہیں ہوتا۔ اس میں گویا انسان کو متنبہ کیا گیا ہے کہ وہ ایک پیکر حسن و جمال کی صورت میں جب باہر آتا ہے تو رب کے سامنے اکڑتا اور اتراتا ہے، اسے اپنی حیثیت یاد رکھنی چاہیے کہ میں تو وہی ہوں جب میں عالم نیست میں تھا، تو مجھے کون جانتا تھا؟

Translated by Muhammad Ibrahim Junagarhi, developed under the supervision of the Rowwad Translation Center. The original translation is available for the purpose of expressing opinion, evaluation, and continuous development.

From QuranEnc.com, version 1.1.3

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76:1 — the verse above

76:2

إِنَّا خَلَقْنَا ٱلْإِنسَٰنَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَٰهُ سَمِيعًۢا بَصِيرًا

Easy-read (simplified)innaa khalaqnaa l-'insaana min nutfatin amshaajin nabtaleehi faja'alnaahu samee'an baseeraa

DIN 31635ʾinnā ḫalaqnā l-ʾinsāna min nuṭfatin ʾamšāǧin nabtalīhi faǧaʿalnāhu samīʿan baṣīran

The translators word this verse differently

Talal Itani2012 We created man from a liquid mixture, to test him; and We made him hearing and seeing.

Mohammed Marmaduke William Pickthall1930 Lo! We create man from a drop of thickened fluid to test him; so We make him hearing, knowing

Edward Henry Palmer1880 Verily, We created man from a mingled clot, to try him; and we gave him hearing and sight

John Medows Rodwell1861 We have created man from the union of the sexes that we might prove him; and hearing, seeing, have we made him

George Sale1734 Verily we have created man of the mingled seed of both sexes, that We might prove him: And We have made him to hear and to see

76:3

إِنَّا هَدَيْنَٰهُ ٱلسَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا

Easy-read (simplified)innaa hadaynaahu s-sabeela immaa shaakiran wa'immaa kafooraa

DIN 31635ʾinnā hadaynāhu s-sabīla ʾimmā šākiran waʾimmā kafūran

Talal Itani2012 We guided him to the way, be he appreciative or unappreciative.

Mohammed Marmaduke William Pickthall1930 Lo! We have shown him the way, whether he be grateful or disbelieving

Edward Henry Palmer1880 Verily, we guided him in the way, whether he be grateful or ungrateful

John Medows Rodwell1861 In a right way have we guided him, be he thankful or ungrateful

George Sale1734 We have surely directed him in the way; whether he be grateful, or ungrateful

76:2

Why this passage is in the study finding 02

إِنَّا خَلَقْنَا ٱلْإِنسَٰنَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَٰهُ سَمِيعًۢا بَصِيرًا

Easy-read line: a pronunciation guide, not authoritative

Easy-read (simplified)innaa khalaqnaa l-'insaana min nutfatin amshaajin nabtaleehi faja'alnaahu samee'an baseeraa

DIN 31635ʾinnā ḫalaqnā l-ʾinsāna min nuṭfatin ʾamšāǧin nabtalīhi faǧaʿalnāhu samīʿan baṣīran

The translators word this verse differently

Talal Itani published 2012

We created man from a liquid mixture, to test him; and We made him hearing and seeing.

Compare translations (4)

Mohammed Marmaduke William Pickthall published 1930

Lo! We create man from a drop of thickened fluid to test him; so We make him hearing, knowing

Edward Henry Palmer published 1880

Verily, We created man from a mingled clot, to try him; and we gave him hearing and sight

John Medows Rodwell published 1861

We have created man from the union of the sexes that we might prove him; and hearing, seeing, have we made him

George Sale published 1734

Verily we have created man of the mingled seed of both sexes, that We might prove him: And We have made him to hear and to see

Sources

EditionTanzil Qur'an text (Uthmani) ·Uthmani, Version 1.1·Tanzil Project ·Creative Commons Attribution 3.0·retrieved 24 Aug 2026

Receipts Tanzil Qur'an text (Uthmani) · Uthmani, Version 1.1

Edition: Uthmani, Version 1.1
Custodian: Tanzil Project
Layer: canonical text
Licence: Creative Commons Attribution 3.0
Licence URL: https://creativecommons.org/licenses/by/3.0/
Commercial use: yes
Modification: contradictory
Licence text: read verbatim
Review state: cleared
Retrieved: 24 August 2026
Digest: 203f0f1bf3158b1e5be4ab9f8f6870e5…
Located at: https://tanzil.net/pub/download/index.php?quranType=uthmani&outType=xml
Convention: Hafs/Kufan verse numbering, 6236 ayahs. The bismillah is delivered as a separate `bismillah` attribute on ayah 1 and is NOT fused into the ayah text. 112 surahs carry one: every surah except al-Fatiha, where the bismillah is ayah 1:1 itself, and at-Tawba, which has none. Sourced from the XML output; the plain-text output of the same release DOES fuse it, which is defect D1.

CLEARED. Licence read verbatim from the block embedded in this very file. Ingested exactly as shipped: no normalisation, no stripping of marks, no Unicode recomposition.

Every source and rights decision →

Other languages (18)

Shqip · Albanian

Ne e krijuam njeriun prej një lëngu të përzier, për ta sprovuar, dhe i dhamë dëgjimin e shikimin.

Translated by the team of Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.5

বাংলা · Bengali

আমি মানুষকে সৃষ্টি করেছি (পুরুষ ও নারীর) মিশ্র শুক্রবিন্দু থেকে, আমি তাকে পরীক্ষা করব(১), ফলে আমি তাকে বানিয়েছি শ্রবণ ও দৃষ্টিশক্তিসম্পন্ন।

Translated by the team of Rowwad Translation Center, in cooperation with the Dawah Association in Rabwah, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.1.2

Bosanski · Bosnian

Mi čovjeka od smjese sjemena stvaramo da bismo ga na kušnju stavili i činimo da on čuje i vidi.

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 2.0.4

Hrvatski · Croatian

Mi čovjeka od smjese sjemena stvaramo da bismo ga na kušnju stavili i činimo da on čuje i vidi.

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.1

Fulfulde · Fulani

Min tagii aade e toɓɓere jillunde ndiyam gorko e debbo min kumpitoo mbo min laatini mbo nanoowo ji'oowo.

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.2

ქართული · Georgian

ჭეშმარიტად, ჩვენ შევქმენით ადამიანი შერეული წვეთისგან[1], გამოვცდით მას, და ვუბოძეთ მას სმენა და მხედველობა.

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.7

Deutsch · German

Wahrlich, Wir haben den Menschen aus einem Samentropfen, einem Gemisch erschaffen, (um) ihn zu prüfen. So machten wir ihn hörend und sehend.

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.15

Ελληνικά · Greek

Στ’ αλήθεια, πλάσαμε τον άνθρωπο από αναμεμειγμένη Νούτφα (σταγόνες αναμεμειγμένων εκκρίσεων των δύο φύλων, μέσα στη μήτρα), για να τον δοκιμάσουμε (με τις διαταγές και τις απαγορεύσεις που του θέσαμε): έτσι, τον κάναμε ικανό να ακούει (τα Εδάφιά Μας) και να βλέπει (τα σημάδια και τις αποδείξεις Μας).

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.2

हिन्दी · Hindi

निःसंदेह हमने इनसान को मिश्रित वीर्य[2] से पैदा किया, हम उसकी परीक्षा लेते हैं। तो हमने उसे सुनने वाला, देखने वाला बना दिया।

Translated by Azizul Haq Al-Omari

From QuranEnc.com, version 1.1.5

Italiano · Italian

In verità, Noi creammo l’uomo da un fiotto composto, per metterlo alla prova, e l’abbiamo dotato d’udito e vista.

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.2

Lietuvių · Lithuanian

2. Iš tiesų, Mes sukūrėme žmogų iš Nutfa (lašų) sėklos mišinio (vyriškų ir moteriškų lytinių išskyrų), kad galėtume jį išbandyti. Ir Mes padarėme jį girdintį ir matantį.

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.8

Afaan Oromoo · Oromo

Nuti nama bishaan saalaa walitti makamaa ta'e irraa uumnee; isa qormaatuuf jecha Dhaga'aafi argaa isa goone.

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.0

Русский · Russian

Воистину, Мы сотворили человека из смешанной капли, чтобы испытать его, и сделали его слышащим, видящим.

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.1

Српски · Serbian

Ми човека од смесе семена стварамо да бисмо га ставили на искушење и чинимо да он чује и види.

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.4

Kiswahili · Swahili

Hakika Sisi tumemuumba mtu kutokana na mbegu ya uhai iliyochanganyika, tumfanyie mtihani. Kwa hivyo tukamfanya mwenye kusikia, mwenye kuona.

Issued by the Islamic Content Service Association in Languages

From QuranEnc.com, version 1.0.5

Svenska · Swedish

Vi skapade människan från en droppe av blandade vätskor för att pröva henne, så vi gav henne hörsel och syn.

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.2

Türkçe · Turkish

Biz, insanı katışık nutfeden yarattık. Onu imtihan edelim diye kendisini işitir ve görür kıldık.

Translated by the team of the Rowwad Translation Center, in cooperation with the Rabwah Dawah Association, the Islamic Content Service Association in Languages, and the IslamHouse.com website.

From QuranEnc.com, version 1.0.4

اردو · Urdu

بیشک ہم نے انسان کو ملے جلے نطفے سے امتحان کے لیے[1] پیدا کیا اور اس کو سنتا دیکھتا بنایا.

From QuranEnc.com, version 1.1.3

Show context

The verses around this oneSource fact

shown so it's never read alone

76:1

هَلْ أَتَىٰ عَلَى ٱلْإِنسَٰنِ حِينٌ مِّنَ ٱلدَّهْرِ لَمْ يَكُن شَيْـًٔا مَّذْكُورًا

Easy-read (simplified)hal ataa 'alaa l-'insaani heenun mina d-dahri lam yakun shay'an madhkooraa

DIN 31635hal ʾatā ʿalā l-ʾinsāni ḥīnun mina d-dahri lam yakun šayʾan maḏkūran

The translators word this verse differently

Talal Itani2012 Has there come upon man a period of time when he was nothing to be mentioned?

Mohammed Marmaduke William Pickthall1930 Hath there come upon man (ever) any period of time in which he was a thing unremembered

Edward Henry Palmer1880 Does there not come on man a portion of time when he is nothing worth mentioning

John Medows Rodwell1861 Doth not a long time pass over MAN, during which he is a thing unremembered

George Sale1734 Did there not pass over man a long space of time; during which he was a thing not worthy of remembrance

76:2 — the verse above