وَيُطعِمونَ الطَّعامَ عَلىٰ حُبِّهِ مِسكينًا وَيَتيمًا وَأَسيرًا

They give food, for the love of Him, to the needy, the orphan, and the prisoner.

EXEGESIS

Miskīn (needy) is a poor person who owns nothing.^{‎[1]Tabrisi, 10/617.}

Asīr is a prisoner of war (33:26, 2:85, 8:67, 8:70).^{‎[2]Amthal, 19/257; Amali.S, 333; Tabari, 29/129-130.}

One might ask how a prisoner of war made his way to the house of Imam Ali (a). History explains that prisoners of war were not kept in an actual prison during the time of the Holy Prophet. Instead, they used to be split amongst the Muslims that would be commanded to keep them and be kind to them. Their Muslim custodians would feed them until they ran out of food, at which point they would seek sustenance from other fellow Muslims. Together with the prisoner, they would go out to seek food. Sometimes, they would leave the prisoner to find food themselves. When the Islamic government expanded, naturally increasing the number of prisoners of war and criminals, prisons became institutionalised and funded from the public treasury.^{‎[3]Amthal, 19/258.}

EXPOSITION

Even if their vows dictated that they would give out their food to the orphan, the needy, and the prisoner of war while they remain afflicted with hunger, the abrār would not fall short of fulfilment. In so doing, they personify the verse that says: You will never attain piety [birr] until you spend out of what you hold dear (3:92).

INSIGHTS FROM HADITH

The following three narrations confirm that Sūrat al-Insān is Medinan from the point of view of the chronological order of revelation:

1. From Abū Ḥamzah al-Thumālī in his exegesis: ‘Al-Hasan ibn al-Hasan told me: “[Sūrat al-Insān] is Medinan. It was revealed in honour of Ali and Fatimah – all of it.’^{‎[4]Tabrisi, 10/612.}
2. Saʿīd ibn al-Musayyib relates from Imam Ali (a) that he stated that Sūrat al-Insān was revealed after Sūrat al-Raḥmān, the two of which are amongst the first to be revealed in Medina. In another narration that goes back to both ʿIkramah and Hasan al-Baṣrī, the same point is confirmed.^{‎[5]Tabrisi, 10/613-614.}
3. From Saʿīd ibn Manṣūr, Ibn Abī Shaybah, Ibn al-Mundhar, and Ibn Mardawayh, that Hasan al-Baṣrī said: ‘The captives were polytheists when the verse They give food … to the needy, the orphan and the prisoner was revealed.’^{‎[6]Suyuti, 6/299.} Tabatabai comments that this hadith supports the fact that the verse is Medinan. He also adds that equivalent narrations reported by ʿAbd ibn Ḥamīd from Qatādah, and Ibn al-Mundhar from Ibn Jurayj, as well as by both ʿAbd al-Razzāq and Ibn al-Mundhar from Ibn Abbas.^{‎[7]Suyuti, 6/299.}
4. In al-Kāmil fī al-Taʾrīkh, the Messenger of God is reported to have said: ‘Enjoin each other in care for the prisoners of war.’ It is said that the early Muslims would prefer to feed their prisoners instead of themselves in times of scarcity.^{‎[8]Ibn Athīr, al-Kāmil fī al-Taʾrīkh, 2/131.}
5. Majmaʿ al-Bayān reports from Abū Saʿīd al-Khudrī that the Messenger of God said: ‘No Muslim feeds another Muslim while he is hungry except that God feeds him from the fruits of paradise. No Muslim clothes his brother while he is in dire shortage of clothing except that God dresses him with the greens of paradise. No Muslim gives another Muslim to drink while he is thirsty except that God gives him to drink from the heavenly wine.’^{‎[9]Tabrisi, 10/617.}
6. It is reported that the Messenger of God has said: ‘The best amongst you are those who give out food, spread peace, and pray while others are asleep.’^{‎[10] Khisal, p. 91, h. 32.}
7. It is reported that the Messenger of God said: ‘On Judgement Day, a man will be called and asked: “Present your case.” So the man will say: “O Lord! You have created me, guided me, and provided generously for me. In turn, I never stopped providing and bringing ease to Your creation [in hope] that You bestow Your mercy upon me on this day and cast off all hardship.” Then God will say: “My bondsman has spoken the truth, grant him entry to paradise.”’^{‎[11] Kafi, 4/40, h. 8.}

REVIEW OF TAFSĪR LITERATURE

As stated earlier, there is a considerable indication that the description of the abrār is not only a general description, but rather a divine testimonial to the actions of specific individuals to be taken as role models. Verses 5-10 provide enough specifics to inform us that they were revealed in honour of particular noble persons, all while keeping their terms as general as possible, inviting all humankind to perpetuate their example into their own lives.^{‎[12] Mizan, 20/127.} According to many exegetes and narrators of hadith, verses 5-22, if not all of Sūrat al-Insān, came to eternalise the actions of Imam Ali (a), Lady Fatimah (a), their two sons, Imam al-Hasan (a) and Imam al-Husayn (a), and their servant, Fiḍḍah. While anyone who faithfully follows the example of the household of the Prophet is also included by these verses, they first relate to the story of Imam Ali (a), Lady Fatimah (a), Imam al-Hasan (a), Imam al-Husayn (a), and Fiḍḍah, when they gave away all of their food while fulfilling their vow to fast for three consecutive days.

The event has been reported in a number of ways with variations. In Kitāb al-Manāqib, this event has been reported through sources^{‎[13] Manaqib, 3/146-148; Daqaiq, 14/52.} which include Abū Ṣāliḥ, Mujāhid, al-Ḍaḥḥāk, Hasan al-Baṣrī, ʿAṭāʾ, Muqātil, Layth, Ibn Abbas, Ibn Masʿūd, Saʿīd ibn Jubayr, ʿAmr ibn Shuʿayb, al-Hasan ibn Mihrān, and Naqqāsh. In addition, Qushayrī,^{‎[14] Qushayrī, Laṭāʾif al-Ishārāt, 3/663.} al-Thaʿlabī,^{‎[15] Thalabi, 10/98-99.} and al-Wāḥidī^{‎[16] Wahidi, 470.} have reported it in their commentaries. Tabatabai also confirms that this event has been related through numerous sources that go back to ʿAṭāʾ from Ibn Abbas.^{‎[17] Mizan, 20/133.} Moreso, Ḥumawaynī in his Farāʾid al-Simṭayn relates the same incident through a number of sources, including some that go back to Imam al-Riḍā (a), and to Ibn Abbas by way of al-Ḍaḥḥāk.^{‎[18] Faraid, 2/53-56.} In the works of Amīnī in his al-Ghadīr, he lists thirty-four recognised Sunni scholars who confirm this event.^{‎[19] Amīnī, al-Ghadīr, 3/107-111.}

Narrations that support the association of the surah to the family unit of Imam Ali (a) and Lady Fatimah (a), and detail the related story with variations, include:

1. With regards to verse 8, al-Durr al-Manthūr reports from Ibn Mardawayh that Ibn Abbas said: ‘It was revealed in honour of Ali ibn Abī Ṭālib and Fatimah, the daughter of the Messenger of God (s).’^{‎[20] Suyuti, 6/299.}
2. In his al-Kashshāf, Zamakhsharī narrates from Ibn Abbas, that once, during their childhood, Imam al-Hasan (a) and Imam al-Husayn (a) fell ill. Upon knowing of this, the Messenger, with a company of people, went to visit them in their home. They said to their father: ‘O Abā al-Hasan, what if you made a vow for your children?’ Imam Ali (a), Lady Fatimah (a), and Fiḍḍah, their servant, then pledged an oath before God that if He cures them from their illness, they will fast three days in return. When the children recovered from their illness, the household had nothing to eat. In turn, Imam Ali (a) took a loan of three cups of barley from Shamʿūn al-Khaybarī, who was a Jew. Lady Fatimah (a) baked five loaves of bread out of one cup of barley, enough for all the members of their household. [Having started their first day of fasting as per their vow,] they put their dinner before them to break their fast. At that moment, a beggar came upon them and said: ‘Peace be unto you, O people of the house of Muhammad, I am a needy man from the needy of the Muslims, feed me, may Allah feed you from the dining tables of paradise!’ And so they put the needy man before themselves and gave him all their food. They spent that night having tasted nothing but water and resumed fasting the following morning. Upon that evening, when the time for breaking their fast set in, they placed their food before them. Again, an orphan came before them, asking for food. Again, they put the orphan before themselves and gave him their food. This happened again upon the third day of their fast, when a war captive came before them seeking food. On the following morning, Imam Ali (a) took his children, Imam al-Hasan (a) and Imam al-Husayn (a), to the Messenger of God. When the Prophet laid eyes upon them, they had been shivering like chicks due to the acuteness of their hunger. The Holy Prophet then said: ‘How severely does it grieve me to see what has befallen you!’ He then set out with them (to their home) where he found Lady Fatimah (a) in her prayer chamber, her eyes sunken, and the surface of her stomach joined to her back. He was also grieved by this sight. At that point, Gabriel came down and said: ‘Take it, O Muhammad, may Allah bring enjoyment to your heart with the people of your house.’ Then, Gabriel read to the Messenger Sūrat al-Insān.^{‎[21] Tabrisi, 10/611-612, who narrates it from Ibn Abbas, Mujāhid, and Abū Ṣāliḥ.}
3. Qummī reports from his father, from ʿAbd-Allāh ibn Maymūn, that Imam al-Ṣādiq (a) said: ‘Lady Fatimah (a) had some barley from which she decided to make ʿaṣīdah.^{‎[22] Barley mixed or covered in margarine and cooked.} Once it was ready and dinner was served, a needy man came and said: “I am needy, may God’s grace be upon you.” So, Imam Ali (a) rose and gave him a third of the food. Before he could settle down again, an orphan came and said: “I am an orphan, may God’s grace be upon you.” Again Imam Ali (a) rose and gave him a third of the food. Then, a war captive came and said: “I am a captive of war, may God’s grace be upon you.” And again, Imam Ali (a) rose and gave him the last third of the food. His household never tasted that food. In turn, God revealed the verses [of Sūrat al-Insān] in their honour.’^{‎[23] Qummi, 2/398-399; Tabrisi, 10/612; Tabrisi also narrates it from ʿAṭāʾ from Ibn Abbas with slight variations.}

A number of exegetes and scholars have contested the association of Sūrat al-Insān in part or as a whole to the incident of feeding by Imam Ali (a) and his family. The objections they make include: 1. That Sūrat al-Insān is Meccan. 2. That it is impossible for a human to fast three days with only water to break their fast. 3. That the descriptions in the surah are general and cannot be restricted to specific individuals.^{‎[24] Razi, 30/747.} 4. That the honour of Imam Ali (a), Lady Fatimah (a), Imam al-Hasan (a), and Imam al-Husayn (a) is not reduced if the context of revelation of these verses is not associated to anything specific they had done.^{‎[25] Alusi, 15/174.} 5. That there are narrations that report other reasons for the revelation of the verse.

These arguments can be refuted with a number of counter-arguments. First, in the Introduction, evidence was presented to support the view that Sūrat al-Insān is Medinan, at least until verse 22.

As for the human being’s ability to survive on water alone for a number of days, it has been proven without any doubt. In fact, today certain medical treatments require abstinence from food for up to forty days.^{‎[26] Amthal, 19/253.}

As for the general applicability of verses 5-22, it does not prevent them from being revealed to honour specific persons and to immortalise a distinct story.^{‎[27] Amthal, 19/252.} The Quran has numerous such examples, such as 36:13-28, 2:259, and 18:32-44.

The specificity of the elements of the description indicates that it is in relation to an actual historic occurrence.^{‎[28] Mizan, 20/135.} From the multitude of good deeds and virtues that believers should practice and acquire, verse 8 describes particular acts of kindness towards particular kinds of people. Namely, the specific actions are fulfilling a type of promise called nadhr, feeding the needy, feeding the orphan, and feeding the prisoner. While it is true that prisoners, slaves, those that hold debts, and others, share a level of captivity as per some narrations,^{‎[29] Razi, 30/748.} asīr is a particular type of captive, namely a prisoner of war. This specific definition of asīr is clearly validated by the use of the word in numerous verses, including 33:26, 2:85, 8:67, and 8:70.

Appreciating that the depictions presented in verses 7-10 refer primarily to specific individuals does not prevent us from deriving general lessons as well. Similarly, the general applicability of the traits and moral lessons embedded in the verses do not disassociate them from those who so perfectly impersonated them.^{‎[30] Amthal, 19/252.} Instead, they call humankind to identify these sanctified persons, know them, and follow their lead.

Moreso, it is true that the members of the Ahl al-Bayt are living examples of the Quran, whether the verses are revealed in relation to an action that they had performed or not. However, ignoring all the evidence that points to these verses being primarily in honour of the family unit of Imam Ali (a) and Lady Fatimah (a) cannot be justified.

As for narrations that attach a different circumstance for the revelation of Sūrat al-Insān, they include:

1. Al-Durr al-Manthūr reports from Ṭabarānī, Ibn Mardawayh, and Ibn ʿAsākir that ʿAbd-Allāh ibn ʿUmar said: ‘Once, an Abyssinian man came to the Messenger of God (s). The Messenger (s) told him: “Ask [whatever you please] and seek clarification.” So the man said: “O Messenger of God, you have been preferred over us in colour, in image, and in prophethood. If I believe in what you believe and act as you act, will I be with you [in rank] in paradise?” The Prophet (s) replied: “Yes, by the one who holds control over me, the whiteness of the black man will be apparent and clear even from a distance of one thousand days in travel.” He (s) then continued: “Whoever testifies that there is no god but God, God has entered into covenant with him. Whoever says subḥān allāh wa bi-ḥamdih (most exalted is God and praised is He), will have 124,000 good deeds written to his record.” At that point, the surah Has there been for man a period of time until a great kingdom [verse 20] was revealed. Then the Abyssinian asked: “Will my eyes see what your eyes will see in paradise?” The Prophet (s) said: “Yes.” At that moment, the Abyssinian complained [of a sudden pain] until his soul departed. Then ʿUmar said: “I saw the Messenger (s) personally bury him.”’^{‎[31] Suyuti, 6/297.}

Note: the belief expressed by the Abyssinian man about preferentiality based on colour in this world controverts the teachings and spirit of Islam that expressed race and colour as one of God’s signs and gifts to humankind and not as cause for superiority (49:13, 30:22, 35:28). As for the Prophet’s response, it refers to whiteness as an attribute of spiritual enlightenment in the hereafter that is gained through piety in this world, irrespective of skin colour (3:106-107).

2. Al-Durr al-Manthūr reports that Muhammad ibn Muṭrif said: ‘A credible source has related to me that an Abyssinian man was asking the Prophet (s) about the acts of exalting God and of proclaiming His exclusive divinity. Then ʿUmar ibn al-Khaṭṭāb intervened: “You have overburdened the Messenger of God (s) [with your questions]!” So the Prophet (s) responded: “Hold on, O ʿUmar.” At that point, Has there been for man a period of time was revealed upon the Messenger (s). When the Prophet (s) came upon the verses that described paradise, the Abyssinian man put out a single exhalation and passed away. The Prophet (s) then said: “He died out of yearning for paradise.”’^{‎[32] Suyuti, 6/297.}
3. Al-Durr al-Manthūr reports from Ibn Wahab, from Ibn Zayd, that the Messenger of God recited Sūrat al-Insān as it had been revealed to him while an Abyssinian man was in his company. When the verses came to the description of paradise, the man sighed a single painful sigh and passed away. The Prophet then said: ‘The soul of your companion has left out of yearning for paradise.’^{‎[33] Suyuti, 6/297.}

While the three narrations do relate to the description of paradise in the surah, they hold no direct relation to the core verses 7-10 which greatly contribute to the distinctness of Sūrat al-Insān. More plausibly, it seems to be another Umayyad manoeuvre to eclipse the surah’s connection with Imam Ali (a) for political motives.^{‎[34] Amthal, 19/253.} Finally, assuming the last three narrations are authentic, they only additionally infer that Sūrat al-Insān was revealed in parallel with the story of the Abyssinian man. They do not confer that his story was the cause of the surah’s revelation. Although the last narration seems more acceptable, all of the last three narrations do not controvert that the surah was revealed in honour of Imam Ali (a) and his family.^{‎[35] Mizan, 20/134.}

Exegetes have presented different interpretations for the expression ʿalā ḥubbihi (for the love of him/it) in verse 8 which include that it signifies despite their own urgent need for food, or out of love for God,^{‎[36] Tibyan, 10/210.} or out of love for the act of feeding. The first interpretation of ʿalā ḥubbihi has been accepted by the vast majority of exegetes. However, the last two have been grounds for discussion.^{‎[37] Mizan, 20/126.}

Tabatabai, for example, asserts that verse 9 renders us needless of taking ʿalā ḥubbihi to mean out of love for God and would create redundancy.^{‎[38] Mizan, 20/126.} Further, reading ʿalā ḥubbihi to mean ‘for the love of God’ loses an important aspect of their gesture which is that they themselves were in need of that which they were giving away. Lastly, taking ʿalā ḥubbihi to mean out of love for feeding cannot be considered a virtue in itself, he comments.

Definitely, the primary implication of the expression ʿalā ḥubbihi is that the abrār were in pressing need for the food they were giving away. However, this does not mean that this expression cannot also hold the secondary meaning which informs that the action was done out of love for God. Similarly, as another secondary meaning, taking the terms to also be communicating that this act was done with inner joy and pleasure and devoid of any internal conflict (59:9) further enriches our grasp of these noble deeds. In fact, as we had put forth earlier, it would not be a surprise that the actions that manifest themselves in heaven in the form of supernal kāfūr flavoured drinks also bring to their doers on earth a deep sense of spiritual joy and fulfilment.

[1] Tabrisi, 10/617.
[2] Amthal, 19/257; Amali.S, 333; Tabari, 29/129-130.
[3] Amthal, 19/258.
[4] Tabrisi, 10/612.
[5] Tabrisi, 10/613-614.
[6] Suyuti, 6/299.
[7] Suyuti, 6/299.
[8] Ibn Athīr, al-Kāmil fī al-Taʾrīkh, 2/131.
[9] Tabrisi, 10/617.
[10] Khisal, p. 91, h. 32.
[11] Kafi, 4/40, h. 8.
[12] Mizan, 20/127.
[13] Manaqib, 3/146-148; Daqaiq, 14/52.
[14] Qushayrī, Laṭāʾif al-Ishārāt, 3/663.
[15] Thalabi, 10/98-99.
[16] Wahidi, 470.
[17] Mizan, 20/133.
[18] Faraid, 2/53-56.
[19] Amīnī, al-Ghadīr, 3/107-111.
[20] Suyuti, 6/299.
[21] Tabrisi, 10/611-612, who narrates it from Ibn Abbas, Mujāhid, and Abū Ṣāliḥ.
[22] Barley mixed or covered in margarine and cooked.
[23] Qummi, 2/398-399; Tabrisi, 10/612; Tabrisi also narrates it from ʿAṭāʾ from Ibn Abbas with slight variations.
[24] Razi, 30/747.
[25] Alusi, 15/174.
[26] Amthal, 19/253.
[27] Amthal, 19/252.
[28] Mizan, 20/135.
[29] Razi, 30/748.
[30] Amthal, 19/252.
[31] Suyuti, 6/297.
[32] Suyuti, 6/297.
[33] Suyuti, 6/297.
[34] Amthal, 19/253.
[35] Mizan, 20/134.
[36] Tibyan, 10/210.
[37] Mizan, 20/126.
[38] Mizan, 20/126.