Surah Insan >> Currently viewing Surah Insan Ayat 7 (76:7)

Surah Insan Ayat 7 in Arabic Text

يُوفُونَ بِٱلنَّذْرِ وَيَخَافُونَ يَوْمًۭا كَانَ شَرُّهُۥ مُسْتَطِيرًۭا
Yoofoona binnazri wa yakhaafoona yawman kaana sharruhoo mustateeraa

English Translation

Here you can read various translations of verse 7

Sahih International
They [are those who] fulfill [their] vows and fear a Day whose evil will be widespread.

Yusuf Ali
They perform (their) vows, and they fear a Day whose evil flies far and wide.

Abul Ala Maududi
These will be the ones who fulfil their vows and dread the Day whose woe shall be spread far and wide;

Muhsin Khan
They (are those who) fulfill (their) vows, and they fear a Day whose evil will be wide-spreading.

(Because) they perform the vow and fear a day whereof the evil is wide-spreading,

Dr. Ghali
They fulfill (their) vows and fear a Day whose evil is spread all over;

Abdel Haleem
They fulfil their vows; they fear a day of widespread woes;

Quran 76 Verse 7 Explanation

For those looking for commentary to help with the understanding of Surah Insan ayat 7, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.


(76:7) These will be the ones who fulfil their vows[10] and dread the Day whose woe shall be spread far and wide;

10. One meaning of fulfilling the vow is that one shouldfulfill. The second, that one should fulfill what one haspledged oneself to do. The third, that one should fulfill whatone has been enjoined; what is obligatory for one to do,whether one has been enjoined it, or is self imposed. Ofthese three the second meaning is the best known andgenerally the same is implied by fulfilling the vow. In anycase, these righteous people have been regarded aspraiseworthy either because they carry out the dutiesenjoined by Allah, or because if they vow to Allah toperform certain good deeds which Allah has not enjoinedon them, they fulfill even those self imposed vows, not tospeak of showing any negligence in carrying out the dutieswhich Allah has actually enjoined on them.

As for thecommandments concerning the vow, it would be useful toexplain at length here so as to enable the people to avoid theerrors and rid themselves of the misunderstandings withregard to fulfilling the vow and learn the correct rulespertaining to it.

(1) The jurists have mentioned four kinds of the vow: (a)that one should pledge to Allah that he would perform suchand such a good act to earn His good pleasure; (b) that oneshould make a vow that he would perform such and such agood act in gratitude to Allah if He fulfilled his such andsuch wish and desire or need. Both these kinds of the vowhave been termed nadhr tabarrur (i.e. vows for a goodcause) by the jurists, and it is agreed by all that it isobligatory to fulfill them; (c) That one should pledge to doan unlawful thing or to refrain from an obligatory thing;(d) that one should bind oneself to do a permissible thing,or to refrain from an obligatory thing, or pledge to do anunworthy thing. These two kinds of the vow have beentermed nadhr lajaj (i.e. vow of ignorance, disputation andstubbornness) by the jurists. About the third kind of thevow (c), it is agreed that it does not take place at all; andabout the fourth kind of the vow (d), the juristic opinion isdivided. Some jurists say that it should be fulfilled; someothers say that one should expiate the breaking of the oath,and still others that one has the option to fulfill the vow orto expiate it. According to the Shafeis and the Malikis thisvow does not take place at all, and according to the Hanafisboth these kinds of the vow entail expiation.

(2) Several Ahadith show that the Prophet (peace be uponhim) has forbidden making a vow with a view to changingthe destiny, or with a view to making an offer to Allah thatif He fulfilled his such and such wish, he would performsuch and such good act, not in gratitude to Allah, but inexchange for His help. Abdullah bin Umar (may Allah bepleased with him) has reported that once the Prophet(peace be upon him), while he forbade the making of a vow,said; “It cannot avert anything which is about to befall, butthrough it something is extracted from the miserly person.”The last sentence of the Hadith means: The miserly personis not prone to spend anything in the cause of Allah;because of the vow he gives away something in charity inthe greed that Allah would accept his offer and change hisdestiny for him. Another tradition from Abdullah binUmar (may Allah be pleased with him) is to the effect; TheProphet (peace be upon him) said: the vow can neitherhasten anything nor defer anything, but through itsomething is extracted from the miserly person. In anothertradition he says that the Prophet (peace be upon him)forbade making of the vow and said: “It does not bring anygood, but it is a means whereby something is extractedfrom the miserly person.” Several traditions on the samesubject have been related by Muslim from Abu Hurairah(may Allah be pleased with him), and in one traditionwhich both Bukhari and Muslim have related, he reportsthat the Prophet (peace be upon him) said: “As a matter offact, the vow cannot bring the son of Adam anything whichAllah has not ordained for him, but the vow sometimescoincides with the destiny itself and through it the divinewill takes out from the possession of the miserly person thatwhich he was not inclined to give away willingly.” Thissame theme is further explained by the tradition ofAbdullah bin Amr bin Aas according to which the Prophet(peace be upon him) said: “True vow is that wherebyAllah’s goodwill and approval may be sought.”

(3) Another rule that the Prophet (peace be upon him) gaveconcerning the vow is that only that vow should be fulfilled,which is in obedience to Allah; the vow made indisobedience to Allah should never be fulfilled. Likewise,there can be no vow concerning a thing which is not in hispower to perform. Aisha (may Allah be pleased with her)has reported that the Prophet (peace be upon him) said:”The one who made a vow that he would obey Allah, shouldobey Him, and the one who made a vow that he woulddisobey Allah, should not disobey.” Thabit bin Dahhak saysthat the Prophet (peace be upon him) said: “There can beno question of fulfilling a vow made in the disobedience ofAllah, nor in something which is not in his possession.”Muslim has related a tradition on the same subject fromImran bin Husain; and in Abu Daud a tradition has beenreported in greater detail from Abdullah bin Amr bin Aas,saying that the Prophet (peace be upon him) said: “No vowand no oath is of any use in an act which is not in the powerof man to perform, or which involves disobedience of Allah,or severance of relations with kindred.”

(4) One should not fulfill a vow which is made to performan act which is of no good in itself, which is useless, orinvolves unbearable hardship or self torture, and mighthave been self imposed as an act of virtue. In thisconnection, the sayings of the Prophet (peace be upon him)are very clear and definite. Abdullah bin Abbas (mayAllah be pleased with him) says that once when theProphet (peace be upon him) was giving a sermon, he saw aman who was standing in the sun. He asked who he wasand why he was standing in the sun. The people said that hewas Abu Israil: he had vowed that he would keep standingand would not sit, nor take shade, nor speak to anybody,and would keep fasting. Thereupon the Prophet (peace beupon him) said: “Tell him to speak, to come in the shadeand sit, but to observe the fast.” Uqbah bin Amir Juhanisays: “My sister vowed that she would go for Hajj barefootand also vowed that she would not cover her head with agarment during the journey. The Prophet said: Tell her togo by a conveyance and to cover her head.” Muslim hasrelated several traditions on this subject with a littlevariation in wordings. Abdullah bin Abbas reporting theincident concerning Uqbah bin Amir’s sister, has reportedthe Prophet’s (peace be upon him) words to the effect:”Allah has no need of her vow: tell her to use aconveyance.” In another tradition Ibn Abbas says, “A mansaid: My sister has vowed to go and perform Hajj on foot.The Prophet (peace be upon him) replied: “Allah has noneed that your sister should undergo hardship. She shouldgo for Hajj by a conveyance.” Anas bin Malik has reportedthat the Prophet (peace be upon him) saw, probably duringthe Hajj journey, an old man being supported between histwo sons. When he asked what was the matter with him, itwas said that the old man had vowed to go on foot.Thereupon the Prophet (peace be upon him) said: “Allah isfree from this that the man should place himself in agony.Then he commanded him to ride.”

(5) If it is not practically possible to fulfill a vow, it may befulfilled in some other way. Jabir bin Abdullah says: “Onthe day of the conquest of Makkah, a man stood up andsaid: O Messenger (peace be upon him) of Allah, I hadvowed that if Allah made Makkah fall at your hand, Iwould pray two rakahs in Bait al-Maqdis (Jerusalem). TheProphet (peace be upon him) replied, say the prayer here.He again asked the same thing and the Prophet (peace beupon him) again gave the same reply. When he asked itagain, the Prophet (peace be upon him) said: All right, asyou please.” According to another tradition, the Prophet(peace be upon him) said: “By Him Who has sentMuhammad with the truth, if you pray here it will sufficefor you i


The tafsir of Surah Al-Insan verse 7 by Ibn Kathir is unavailable here.
Please refer to Surah Insan ayat 4 which provides the complete commentary from verse 4 through 12.

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