The Anniversary of the Revelation of Surah Al-Insan and Family Day

Surah “Hal Ata” (also known as al-Insan or al-Dahr), was revealed on Dhu al-Hijjah 25. According to hadiths transmitted by Shia and Sunni, Surah Hal Ata was revealed in praise and honor of Imam Ali (a), Lady Fatima (a), Imam Hassan (a), and Imam Hussain (a). In this article on Islam4U, we will go into the details of this surah including its translation, interpretation, and context of revelation.

The Story of the Surah

The story of the Ahlul Bait begins from verse seven of this surah. The verse speaks of a group of individuals who had fulfilled their vow:

يُوفُونَ بِٱلنَّذْرِ وَيَخَافُونَ يَوْمًا كَانَ شَرُّهُۥ مُسْتَطِيرًا ‎﴿٧﴾‏

They [are those who] fulfill [their] vows and fear a Day whose evil will be widespread. (7)

Who were these people? Does the Quran talk about people whose identities are unknown? There must be certain persons whom the verse is referring to. All interpreters are unanimous in that this verse is about Imam Ali (a), Lady Fatima (a), Imam Hassan (a), and Imam Hussain (a).

The story goes that Imam Hassan (a) and Imam Hussain (a) fell severely ill. They went and asked the Prophet (s) to pray for them. Allah revealed to the Prophet (s) that they must all fast for three consecutive days, after which they would be cured. On the first night of breaking their fast, a poor person knocked on their door begging for food. They gave all their food to the poor. The second night, an orphan knocked on the door. They gave their food to him as well. Finally, on the third night, a captive came and asked for food. They gave their food to him, too. All along, these four noble individuals broke their fast with plain water. Now, they felt very weak.

Allah accepted their vow. The Prophet prayed to Allah to bring food from heaven for them and so He did. Allah revealed verses seven to twenty-two of Surah Hal Ata in honor of these members of the Ahlul Bait (a). Allah promises them ease on the Day of Judgment and countless rewards in paradise.

Understanding Surah Hal Ata (Al-Insan)

Surah Hal Ata begins with talking about the creation of man at a time when he was nothing worthy of mention. Then it talks about how Allah has guided mankind to the right path, but it is man himself who chooses to be grateful or ungrateful. Then Allah mentions how those who disbelieve will be tortured severely in hell on the Day of Judgment. Such verses serve as a reminder and warning for the readers to guard themselves against anything that displeases Allah, including disbelief in Him.

The verse then talks about the reward of the righteous and how they enjoy a aromatic drink that comes from a specific spring. Then the verse continues and gives an example of who such righteous people are. They are those who fulfilled their vow and feared the day whose evil is hidden.

The verses continue by saying how they only gave their food to those who expressed their need for it for the sake of Allah. Allah then says that He protects them from a dreadful day. Then he mentions one by one the rewards taht they will enjoy in paradise. From verse 23 onward, Allah addresses the Prophet (s). He says how He has revealed the Quran to him gradually. He tells His Prophet to be patient with his Lord’s decree and not to obey the wrongdoers. Verse 27 to the end of the surah mention certain realities about good and bad people and their fate.

The Alawi-Fatimid Family, the Place of Revelation of ‘Hal Ata’

“And they feed, for the love of Allah, the indigent, the orphan, and the captive, (saying): “We feed you for the sake of Allah alone; no reward do we desire from you, nor thanks.”‘

No one has raised any doubts about this issue: that this surah commemorates the virtues of the Ahlul Bait (peace be upon them).

The narration from Ibn Abbas is validated and confirmed by the scholarly leaders of both Sunni and Shia and is accepted by all Muslims. Now, here are the names of Sunni scholars who have narrated this hadith:

 Abu Ja’far Iskafi, Hakim Tirmidhi, Muhammad ibn Jalil Tabari, Ibn Abd Rabbih, Hakim Abu Abdullah Nishapuri, Hafiz Ibn Marduyah, Abu Ishaq Tha’labi, the great exegete Abu al-Hasan Wahidi, the great exegete Hafiz Abu Abdullah Andalusi, Hamidi, Abu al-Qasim Zamakhshari in Kashaf, Akhtab Khwarizmi, Hafiz Abu Musa Abu Abdullah Razi, Sherkhani, Muhammad ibn Talha Shafi’i, Abu al-Muzaffar Sib ibn Jauzi, Izz al-Din Abd al-Hamid, Hafiz Abu Abdullah Ganji Shafi’i, Qazi Nasir al-Din Baydawi, Hafiz Muhib al-Din Tabari, Hafiz Abu Muhammad Abu Hamza Azdi Andalusi, Hafiz al-Din Nasafi, Sheikh al-Islam Hamui, Nizam al-Din Qomi Nishapuri, the famous exegete Ala al-Din Ali ibn Muhammad Khazin Baghdadi, Qazi Izz al-Din Aji, Hafiz Ibn Hajar, Hafiz Jalal al-Din Suyuti, Abu Sa’ud Imadi Hanafi, Sheikh Ismail Birusi, Shawkai, Muhammad Sulayman Mahfuz among scholars of the twelfth century, and in addition to them, many other scholars have mentioned this noble hadith under the aforementioned verse.

The Family Life of Ali and Fatima (PBUT)

Ali, peace be upon him, and Fatima, peace be upon her, with the understanding they had of each other, commenced their modest life with purity, sincerity, sympathy, mutual understanding, order, sacrifice, and selflessness, which are the foundations of any successful life.

Things such as clothing, adornments, houses, luxury, gold, and jewelry, which cause significant disputes in materialistic lives, held no value in the eyes of Ali and Fatima. On the other hand, the love and affection that Ali, peace be upon him, had for Fatima, and the affection and love that Fatima had for Ali, bestowed such purity upon their family life. Ali, peace be upon him, considered Fatima’s existence as a solace for his heart and stated, “Fatima conducted the household chores in such a desirable manner and interacted with me so appropriately that whenever I saw her, all my sorrows and worries would be alleviated, and my heart would find peace.”

The collaboration and help of Ali, peace be upon him, in the house, and the sacrifice and dedication of Fatima, peace be upon her, on the other hand, added another layer of purity to this life.

A marriage bond, signed under the sanction of Allah and His Prophet, built on piety and reverence, and consisting of the Mistress of the Women of the World and the Commander of the Faithful, whose members have been kept by Allah from all forms of malice and impurity, leaves no room for discord or dispute. This bond resonates with purity, mutual understanding, and sympathy. Ali, peace be upon him, with his clear words, rejects the existence of any discord in his family and says, “Fatima never suffered because of me, and she never caused me any pain either. I never forced her into anything, and she never caused me any distress. She never stepped contrary to my inner wishes, and whenever I looked at her face, all my sorrows were removed, and I forgot my pains.”

Sociology of the Family

The family is the first and smallest institution where individuals experience interactions with others. In addition to establishing relationships with other family members, individuals also learn how to interact with the wider society. Just as the fundamental foundations of human personality are formed within the family, so too will their future interactions with others be determined here. Whether individuals develop a balanced and calm personality or a restless and aggressive one, whether they will have successful relationships with others in society or not, all of these are manifested and developed in the initial environment of interaction, which is the family. Of course, other important factors such as genetic conditions and natural environments also play a role in shaping individuals’ personalities, but the family’s role in this process is more prominent.

Family Management

The family requires prudent administration, and alongside income generation, the manner of its consumption is significantly important in the balanced management of a family. A prudent man establishes a balance between physical and spiritual nourishment, education and upbringing, leisure, and work, humor and seriousness, encouragement and punishment, etc. With a prudent man in place, the woman, in the shade of the trust and reassurance she has in her husband, fosters an atmosphere of love within the family. Even without extensive financial means, a prudent man can offer tranquility to his spouse, and this peace, free from tensions and stresses, is the foremost requirement for a woman to nurture love within the family.

The family needs management. In a healthy family, needs are prioritized according to their importance. It should not happen that, ultimately, the family suffers from malnutrition and poverty in an attempt to meet the non-essential needs of the children. Other very important aspects that require management include controlling the comings and goings and cultural management within the family nucleus. This encompasses a wide range of both negative and positive behaviors. For every prohibition, a solution is required, and each family needs suitable families for interaction and friendship, healthy recreation instead of unhealthy ones. These matters also require management.

The Role of a Woman in the Family

Human society requires certain causes and factors to ensure the purity of conscience among its members, and merely having political, military, economic rules, etc., is not sufficient. Given that human society is made up of smaller family societies – that is, the members of numerous families will be the ones to realize the formal community – until a cause of affection and inclination arises among family members, no purity of conscience, spirit of cooperation, or bond of friendship will ever be established among the individuals of the formal community. The most critical factor that animates forgiveness, sacrifice, and affection among family members is the mother’s spirit within the family. Although the father, as the “men are protectors and maintainers of women,” is responsible for the administrative and executive tasks of the small society, i.e., the family, the foundation of the family, based on love, loyalty, and bonding, falls on the mother because the mother is the origin of the birth and upbringing of children, who are all interconnected.

Those who are born of a woman are not like the fruits of a tree, where the spirit of human sacrifice does not manifest at the plant level, or like the offspring of a female animal, devoid of human cooperation and lacking a unique human bond. Instead, children born of a woman, whether immediately or distantly related to each other, are compassionate and kind, blossoming their natural bond under the light of religious teachings. In the school of religion, preserving this bond and not forgetting it is considered a significant duty. Anyone who severs this natural and religious bond will be deprived of God’s special mercy. For maintaining kinship is among the things that God has commanded, and for those who cut off what should be connected, divine curse and condemnation have been promised.

Family in the Quran

The family is a small community that initially forms with a man and a woman, two individuals destined to participate in each other’s spiritual evolution and material growth. Above all, they each compensate for the other’s deficiencies at the height of love and affection. If anything threatens them or puts their intellectual and belief ideals at risk, they both rise in defense, fighting it for their enduring life and existence, planning for their survival, and continuing their lineage. The Holy Quran eloquently articulates this fundamental principle:

“And one of His signs is that He has created for you, spouses from among yourselves so that you might take comfort in them, and He has placed between you, compassion and mercy. In this, there are certainly signs for people who reflect.” (Quran, 30:21).

Imam Muhammad Baqir, peace be upon him, quotes his grandfather, the Messenger of Allah, peace and blessings be upon him, as saying, “No foundation has been built in Islam more beloved in the sight of Allah, Exalted and Majestic, than marriage.” This underlines that in the school of Islam, no institution is more cherished by Allah than the institution of marriage.

Islamic Morality and Upbringing in the Family

When a husband and wife meet each other at the end of their daily work or in the middle of the day, both expect to create an environment that is joyful, lively, livable, and stress-relieving. It is reasonable and appropriate for both to have such expectations from each other. If you can achieve this, life will be sweet.

To create such a secure and peaceful environment, the way forward is for the husband and wife to turn this environment into one of love, that is, to show each other love and affection. But how? Loving is not forced; as it say, ‘Affection cannot be forced, love cannot be hammered’! Love should grow in one’s heart like a flower growing from the ground. What do you do to make the flower of love grow in your spouse’s heart? This task is in your hands, both for women and men. The way? The way is to be faithful and show affection to them.

This action ignites love in their heart. When they love you, love also ignites in your heart because you are interdependent. If we do not say that this great set of rules related to men and women, mahrams and non-mahrams, and hijab are for this purpose, eighty to ninety percent of it is for you two to live with love at home.

 If you, who walk in the street, did not consider this, your heart would be distracted in a hundred places and your home would lose its color; the same goes for them. If you, as a man, do not observe mahram and non-mahram, if you find a friend of the opposite sex, if you warm up to everyone, if the hijab is not observed, if hundreds of women with various makeup pass in front of you; and also, if you as a woman, whenever you saw a particular man and stared at him, watched him, and did whatever, what would be the result? The result is that your spouse, from your perspective, will no longer have the appeal that love creates.

Family and Its Challenges

The challenges of the family can be divided into two categories: internal and external. Neglecting ethical and legal issues, and not observing matters related to human relationships, are internal harms affecting the members of the family.

External harm-causing factors should be found outside the family environment. In the present era, with the advent of mass communication tools like newspapers, books, radio, television, satellites, and internet networks, the nature of family life has changed and has brought various and difficult consequences with it. Modernization has confronted the essence and identity of the family with serious entanglements, and various technologies and inventions, designed to enhance the quality of life in contemporary societies, have confounded families and promoted consumerism. The overactivity of parents has also caused numerous emotional damage to children and has made it difficult for the family to fulfill its responsibilities.

Learning from Imam Ali and His Family (PBUT)

The life of Imam Ali and his family peace be upon them, stands as a shining beacon of inspiration and guidance for anyone seeking to foster a wholesome and virtuous family environment. Imam Ali, the Commander of the Faithful, and his wife Lady Fatimah, the daughter of the Prophet Muhammad (PBUT), crafted an exemplary household based on the core principles of mutual respect, love, and commitment to spiritual growth.

Imam Ali and Lady Fatimah’s relationship was a testament to the power of profound affection and equal partnership. Their love was not merely romantic; it was a partnership where both were invested in each other’s spiritual, emotional, and physical well-being. They shared responsibilities, cared for each other deeply, and always encouraged one another in the pursuit of knowledge and spiritual refinement. Imam Ali was known for helping with household chores, an action that many might consider unusual for a man of his stature and time. This beautifully illustrates the Islamic teaching of shared responsibility within a family, as well as showing respect and consideration for the workload of the household.

The upbringing of their children was also a masterclass in effective family management. They raised their children with love and kindness, but also with discipline and strong moral guidance. They fostered an environment of learning, spirituality, and respect for all. Their children, including Imam Hassan and Imam Hussain, grew up to be paragons of virtue, leadership, and service to humanity, deeply influenced by their parents’ teachings and their household’s ambiance.

Their home was always open to the needy, the orphans, and the wayfarers, teaching us the importance of empathy and generosity. They were known to give away their food while fasting to those who knocked on their door, a poignant demonstration of their selflessness and commitment to helping those less fortunate. It also speaks volumes about the atmosphere they cultivated at home – one of kindness, compassion, and self-sacrifice.

In looking to Imam Ali and his family as a model, we learn that a good family is not solely defined by prosperity or worldly success, but by the character and values it upholds. The values of mutual respect, shared responsibility, unconditional love, spiritual development, empathy, generosity, and self-sacrifice, as embodied by Imam Ali and his family, should be at the heart of our own family lives. By fostering these values and principles, we too can create an environment that breeds positivity, nurtures personal growth, and ultimately, contributes to a more compassionate and understanding world.