The word amshaj is the plural of mashj or mashj which means a вЂmixtureвЂ™. It is only Your mercy that listened to what we never said. Neither we were there, nor was there any demand from us. We have created man from a mixed sperm-drop to put him to a test, so We made him able to hear, able to see. 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: In addition, he will have no choice but to have complete faith and unshaken belief in the Allah, His Omniscience and His Omnipotence. If he uses his sense, he will discover his own reality. In any case, Allah has drawn manвЂ™s attention in this verse to a particular fact. If the period of that time is calculated, this long indefinite period of time can stretch into thousands of years. This food and its source and substance was existent in one or other form. The inception of human creation takes place with the sperm that is produced by food. The statement of the verse may also be taken in a wider sense. During this time, he is thought existent, neither his gender is known to anyone, nor his name or his shape or size. 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. Therefore, most commentators say that the вЂperiod of timeвЂ™ here refers to the period when he was conceived in the motherвЂ™s womb till his birth, which normally is nine months. 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 вЂmanвЂ™ if he was in a state of pure non-existence Al-вЂadam-ul- mahd]. The word hinun with nunation which is the sign of вЂindefinitenessвЂ™] signifies вЂa long indefinite period of time The verse mentions that a long period of time came upon man. In both cases, the verse signifies that there has come upon man a period of time in which he was nothing worth mentioning. Therefore, some scholars say that the particle hal is used here in the sense of qad вЂindeedвЂ™. For instance, if a question is posed to anyone in the middle of day вЂIs it not a day?вЂ™, it is an interrogative sentence, but the answer is predictable and will emphasise its obviousness. Such an interrogative means that whenever this question is put to anyone at anytime, the same answer is likely to come forth. Often, however, an interrogative construction is used to emphasise a self-evident truth. The interrogative particle hal is used linguistically] to introduce an interrogative sentence. (There has come upon man a period of time in which he was nothing worth mentioning 76:1). 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. Surah Ad-Dahr has also been called Surah Al-Insan (Man) and Surah Al-Abrar (The Righteous) Ruh]. There has come upon man a period of time in which he was nothing worth mentioning. This held such importance with him that the last statement of advice that he gave (before dying) was his saying, The Messenger of Allah advised treating servants well in more than one Hadith. Sa`id bin Jubayr, `AtaвЂ™, Al-Hasan and Qatadah all made similar statements. `Ikrimah said, вЂњThey (captives) are the slaves.вЂќ Ibn Jarir preferred this opinion since the Ayah generally refers to both the Muslim and the idolators. They (the Companions) would give them preference over themselves when eating their meals. In reference to the captive, Sa`id bin Jubayr, Al-Hasan and Ad-Dahhak all said, вЂњHe is the captive among the people of the Qiblah (i.e., the Muslims).вЂќ Ibn `Abbas said, вЂњAt that time (when this Ayah was revealed) their (the MuslimsвЂ™) captives were idolators.вЂќ Proof for this is that on the day of Badr the Messenger of Allah commanded his Companions to treat the captives respectfully. пґїЩ€ЩЋЩЉЩЏШ·Щ’Ш№ЩђЩ…ЩЏЩ€Щ†ЩЋ Ш§Щ„Ш·Щ‘ЩЋШ№ЩЋШ§Щ…ЩЋ Ш№ЩЋЩ„ЩЋЩ‰ ШЩЏШЁЩ‘ЩђЩ‡Щђ Щ…ЩђШіЩ’ЩѓЩђЩЉЩ†Ш§Щ‹ Щ€ЩЋЩЉЩЋШЄЩђЩЉЩ…Ш§Щ‹ Щ€ЩЋШЈЩЋШіЩђЩЉШ±Ш§Щ‹ пґѕ (And they give food, inspite of their love for it, to the poor, the orphan and the captive,) Concerning the poor person and the orphan, an explanation of them and their characteristics has already preceded.

Quran surah al insan