بسم الله الرحمن الرحيم

Transcription
Bismi Allahi alrrahmani alrraheemi
Edip-Layth
In the name of God, the Gracious, the Compassionate.
The Monotheist Group
In the name of God, the Almighty, the Merciful.
Muhammad Asad
In the name of God, The Most Gracious, The Dispenser of Grace:
Rashad Khalifa
In the name of GOD, Most Gracious, Most Merciful. ,
Shabbir Ahmed
All praise is due to God, the Lord/Cherisher/Sustainer of the Universe and everything therein.
Çeviriyazı
Bismillâhir rahmânir rahîm.
Edip Yüksel
Rahman, Rahim Allah'ın ismiyle
Yaşar Nuri Öztürk
Rahman ve Rahim Allah'ın adıyla...
Muhammed Esed
RAHMÂN, RAHÎM ALLAH ADINA
Ali Bulaç
Rahman ve Rahim olan Allah'ın adıyla

76:1 هل اتى على الانسن حين من الدهر لم يكن شيا مذكورا

Transcription (English)
76:1 Hal ata AAala al-insani heenunmina alddahri lam yakun shay-an mathkooran
Edip-Layth (Quran: A Reformist Translation)
76:1 Was there not a time in the past when the human being was nothing to even be mentioned?
The Monotheist Group (The Quran: A Monotheist Translation)
76:1 Was there not a time in the past when man was nothing to even be mentioned?
Muhammad Asad (The Message Of Quran)
76:1 HAS THERE [not] been an endless span of time1 before man [appeared - a time] when he was not yet a thing to be thought of ?2

Note 1
Implying, according to all the classical commentators, "there has indeed been an immensely long [or "endless"] span of time" - the interrogative particle hal having here the positive meaning of qad. However, this meaning can be brought out equally well by interpolating the word "not".

Note 2
Lit., "a thing mentioned" or "mentionable" - i.e., non-existent even as a hypothetical concept. The purport of this statement is a refutation of the blasphemous "anthropocentric" world-view, which postulates man as he exists - and not any Supreme Being - as the centre and ultimate reality of all life.
Rashad Khalifa (The Final Testament)
76:1 Is it not a fact that there was a time when the human being was nothing to be mentioned?,
Shabbir Ahmed (Quran As It Explains Itself)
76:1 Has there not passed over man an era when he was not even worth mentioning?1

Note 1


This is the 76th Surah of the Qur’an. It has 31 verses. This Surah tells us about our creation and evolution, lays down the purpose of our life and clearly shows us the way toward a destination of bliss. Many verses herein apply to both lives. Be kind to His creation and God will be Kind to you.



This Surah has also been called “Al-Insan” by later historians. That, in my opinion, is a needless use of questionable traditions. There are a few other Surahs that have been given dual names as pointed out in QXP (The Qur’an As It Explains Itself).



With the Glorious Name of God, the Instant and Sustaining Source of all Mercy and Kindness



76:2 انا خلقنا الانسن من نطفة امشاج نبتليه فجعلنه سميعا بصيرا

Transcription (English)
76:2 Inna khalaqna al-insanamin nutfatin amshajin nabtaleehi fajaAAalnahusameeAAan baseeran
Edip-Layth (Quran: A Reformist Translation)
76:2 We have created the human from a seed that is composite, We test him, so We made him hear and see.
The Monotheist Group (The Quran: A Monotheist Translation)
76:2 We have created man from a mixed seed; We test him, so We made him hear and see.
Muhammad Asad (The Message Of Quran)
76:2 Verily, it is We who have created man out of a drop of sperm intermingled,3 so that We might try him [in his later life]: and therefore We made him a being endowed with hearing and sight.

Note 3
Sc., "with the female ovum"; cf. 86:6.
Rashad Khalifa (The Final Testament)
76:2 We created the human from a liquid mixture, from two parents, in order to test him. Thus, we made him a hearer and a seer.,
Shabbir Ahmed (Quran As It Explains Itself)
76:2 We have created the human being from marked out cells, male and female gametes, that joined. Then We passed him through subtle changes. And then We made him a being endowed with hearing and sight.

76:3 انا هدينه السبيل اما شاكرا واما كفورا

Transcription (English)
76:3 Inna hadaynahu alssabeelaimma shakiran wa-imma kafooran
Edip-Layth (Quran: A Reformist Translation)
76:3 We have guided him to the path, either to be thankful or to reject.
The Monotheist Group (The Quran: A Monotheist Translation)
76:3 We have guided him to the path, either to be thankful or to reject.
Muhammad Asad (The Message Of Quran)
76:3 Verily, We have shown him the way:4 [and it rests with him to prove himself] either grateful or ungrateful.

Note 4
I.e., God has not only endowed man with "hearing and sight", i.e., with reason and the instinctive ability to discern between right and wrong, good and evil (cf. 90:10), but He also actively guides him by means of the revelation bestowed on the prophets.
Rashad Khalifa (The Final Testament)
76:3 We showed him the two paths, then he is either appreciative, or unappreciative.,
Shabbir Ahmed (Quran As It Explains Itself)
76:3 We have shown him the way, whether he be grateful or ungrateful.

76:4 انا اعتدنا للكفرين سلسلا واغللا وسعيرا

Transcription (English)
76:4 Inna aAAtadna lilkafireenasalasila waaghlalan wasaAAeeran
Edip-Layth (Quran: A Reformist Translation)
76:4 We have prepared for the ingrates chains and collars and a blazing fire.
The Monotheist Group (The Quran: A Monotheist Translation)
76:4 We have prepared for the rejecters chains and shackles and a blazing Fire.
Muhammad Asad (The Message Of Quran)
76:4 [Now,] behold, for those who deny the truth5 We have readied chains and shackles, and a blazing flame6

Note 5
In this context, the "denial of the truth" (kufr) apparently relates to man's deliberate suppression of his inborn cognition of God's existence (cf. 7:172 and the corresponding note 139) as well as to his disregard of his own instinctive perceptions of good and evil.

Note 6
Sc., "of despair". For the metaphor of "shackles and chains" - i.e., the consequence of the sinners' blind surrender to their own passions and to false values, and the resulting enslavement of their spirit - see surah 34, note 44; also Razi's elaborate comments (quoted in note 7 on 73:12) on this allegory of suffering in the hereafter.
Rashad Khalifa (The Final Testament)
76:4 We prepared for the disbelievers chains, shackles, and a blazing Hell.,
Shabbir Ahmed (Quran As It Explains Itself)
76:4 For those who oppose the truth We have readied chains and shackles and a blazing flame.2

Note 2
Chains and shackles of conjecture, blind following and superstition, and the fire of confusion and regret are the logical consequences of relegating the truth. 7:157

76:5 ان الابرار يشربون من كاس كان مزاجها كافورا

Transcription (English)
76:5 Inna al-abrara yashraboona min ka/sinkana mizajuha kafooran
Edip-Layth (Quran: A Reformist Translation)
76:5 As for the pious, they will drink from a cup which has the scent of musk.
The Monotheist Group (The Quran: A Monotheist Translation)
76:5 As for the pious, they will drink from a cup with the scent of musk.
Muhammad Asad (The Message Of Quran)
76:5 [whereas,] behold, the truly virtuous shall drink from a cup flavoured with the calyx of sweet-smelling flowers:7

Note 7
The Lisan al-Arab gives "the calyx (kimm) of the grape before its flowering" as the primary significance of kafur; according to other lexicologists (e.g" Taj al-'Arus), it denotes "the calyx of any flower"; Jawhari applies it to the "spathe of a palm tree", Hence, this - and not "camphor" - is evidently the meaning of kafur in the above context: an allusion to the sweet, extremely delicate fragrance of the symbolic "drink" 'of divine knowledge (cf. 83:25 and the corresponding notes 8 and 9),
Rashad Khalifa (The Final Testament)
76:5 As for the virtuous, they will drink from cups spiced with nectar.,
Shabbir Ahmed (Quran As It Explains Itself)
76:5 The truly virtuous will drink from a cup sweetened with nectar of flowers.3

Note 3
Kaafoor = Camphor = Cool temperament = Nectar from the calyx of grape as it flowers = Sweet and fragrant drink of Divine bliss

76:6 عينا يشرب بها عباد الله يفجرونها تفجيرا

Transcription (English)
76:6 AAaynan yashrabu biha AAibaduAllahi yufajjiroonaha tafjeeran
Edip-Layth (Quran: A Reformist Translation)
76:6 A spring from which the servants of God drink, it gushes forth abundantly.
The Monotheist Group (The Quran: A Monotheist Translation)
76:6 A spring from which the servants of God drink, it gushes forth abundantly.
Muhammad Asad (The Message Of Quran)
76:6 a source [of bliss] whereof God's servants shall drink, seeing it flow in a flow abundant.8

Note 8
Lit" "making [or "letting"] it flow…", etc.: i.e., having it always at their disposal.
Rashad Khalifa (The Final Testament)
76:6 A spring that is reserved for GOD's servants; it will gush out as they will.,
Shabbir Ahmed (Quran As It Explains Itself)
76:6 A spring whereof the servants of God drink – it is they who make it flow in abundance.4

Note 4
The true servants of God achieve His blessings of guidance and all that is good, and share them with fellow human beings

76:7 يوفون بالنذر ويخافون يوما كان شره مستطيرا

Transcription (English)
76:7 Yoofoona bialnnathri wayakhafoonayawman kana sharruhu mustateeran
Edip-Layth (Quran: A Reformist Translation)
76:7 They fulfill their vows, and they fear a day whose consequences are widespread.
The Monotheist Group (The Quran: A Monotheist Translation)
76:7 They fulfill their vows, and they fear a Day whose consequences are wide-spread.
Muhammad Asad (The Message Of Quran)
76:7 [The truly virtuous are] they [who] fulfil their vows,9 and stand in awe of a Day the woe of which is bound to spread far and wide,10

Note 9
I.e., the spiritual and social obligations arising from their faith.

Note 10
Or, as in 2:176, "however much they themselves may cherish [i.e., "need"] it"; cf. also 90:14. It is to be noted that in this context the concept of "giving food" comprises every kind of help and care, both material and moral.
Rashad Khalifa (The Final Testament)
76:7 They fulfill their pledges, and reverence a day that is extremely difficult.,
Shabbir Ahmed (Quran As It Explains Itself)
76:7 They fulfill their vows and pledges and fear (and therefore, guard against) the times when chaos and corruption might sweep the society.

76:8 ويطعمون الطعام على حبه مسكينا ويتيما واسيرا

Transcription (English)
76:8 WayutAAimona alttaAAamaAAala hubbihi miskeenan wayateeman waaseeran
Edip-Layth (Quran: A Reformist Translation)
76:8 They give food out of love to the poor and the orphan and the captive.
The Monotheist Group (The Quran: A Monotheist Translation)
76:8 And they give food out of love to the poor and the orphan and the captive.
Muhammad Asad (The Message Of Quran)
76:8 and who give food - however great be their own want of it11 - unto the needy, and the orphan, and the captive,*

Note 11
The term asir denotes anyone who is a "captive" either literally (e.g. a prisoner) or figuratively, i.e., a captive of circumstances which render him helpless; thus, the Prophet said, "Thy debtor is thy captive; be, therefore, truly kind to thy captive" (Zamakhshari, Razi, et al.). The injunction of kindness towards all who are in need of help - and therefore "captive" in one sense or another - applies to believers and non-believers alike (Tabari, Zamakhshari), and apparently also to animals dependent on man.
Rashad Khalifa (The Final Testament)
76:8 They donate their favorite food to the poor, the orphan, and the captive.,
Shabbir Ahmed (Quran As It Explains Itself)
76:8 And they lovingly provide the basic needs of life to those whose income has stalled and those left alone in the society and those who are stranded on earth for any reason -5

Note 5
‘Ta’aam’ = Food = Basic needs. ‘Miskeen’= Whose finances have stalled. ‘Yateem’ = Orphan = Widow = Left alone in the society. ‘Aseer’ = Captive = Imprisoned = Stranded

76:9 انما نطعمكم لوجه الله لا نريد منكم جزاء ولا شكورا

Transcription (English)
76:9 Innama nutAAimukum liwajhi Allahila nureedu minkum jazaan wala shukooran
Edip-Layth (Quran: A Reformist Translation)
76:9 "We only feed you for the sake of God; we do not desire from you any reward or thanks."
The Monotheist Group (The Quran: A Monotheist Translation)
76:9 "We only feed you seeking the face of God; we do not desire from you any reward or thanks."
Muhammad Asad (The Message Of Quran)
76:9 [saying, in their hearts,] "We feed you for the sake of God alone: we desire no recompense from you, nor thanks:
Rashad Khalifa (The Final Testament)
76:9 "We feed you for the sake of GOD; we expect no reward from you, nor thanks.,
Shabbir Ahmed (Quran As It Explains Itself)
76:9 Saying, "We provide for you for the sake of God alone. We want no return from you, not even a word of thanks.

76:10 انا نخاف من ربنا يوما عبوسا قمطريرا

Transcription (English)
76:10 Inna nakhafu min rabbinayawman AAaboosan qamtareeran
Edip-Layth (Quran: A Reformist Translation)
76:10 "We fear from our Lord a day, which will be horrible and difficult."
The Monotheist Group (The Quran: A Monotheist Translation)
76:10 "We fear from our Lord a Day, which will be horrible and difficult."
Muhammad Asad (The Message Of Quran)
76:10 behold, we stand in awe of our Sustainer's judgment12 on a distressful, fateful Day!"

Note 12
Lit" "we fear our Sustainer".
Rashad Khalifa (The Final Testament)
76:10 "We fear from our Lord a day that is full of misery and trouble.",
Shabbir Ahmed (Quran As It Explains Itself)
76:10 We fear the times when the society will become a picture of frowning and distress for defying our Lord’s admonition."

76:11 فوقىهم الله شر ذلك اليوم ولقىهم نضرة وسرورا

Transcription (English)
76:11 Fawaqahumu Allahu sharra thalikaalyawmi walaqqahum nadratan wasurooran
Edip-Layth (Quran: A Reformist Translation)
76:11 So God shielded them from the evil of that day, and He cast towards them a look and a smile.
The Monotheist Group (The Quran: A Monotheist Translation)
76:11 So God shielded them from the evil of that Day, and He cast towards them a look and a smile.
Muhammad Asad (The Message Of Quran)
76:11 And so, God will preserve them from the woes of that Day, and will bestow on them brightness and joy,
Rashad Khalifa (The Final Testament)
76:11 Consequently, GOD protects them from the evils of that day, and rewards them with joy and contentment.,
Shabbir Ahmed (Quran As It Explains Itself)
76:11 So, God wards off from them the chaos of those times, and showers on them inner splendor and delight.6

Note 6
Yaum = Day = Stage = Times = Era = Eventuality = The Resurrection Day

76:12 وجزىهم بما صبروا جنة وحريرا

Transcription (English)
76:12 Wajazahum bima sabaroojannatan wahareeran
Edip-Layth (Quran: A Reformist Translation)
76:12 He rewarded them for their patience with paradise and silk.
The Monotheist Group (The Quran: A Monotheist Translation)
76:12 And He rewarded them for their patience with a paradise and silk.
Muhammad Asad (The Message Of Quran)
76:12 and will reward them for all their patience in adversity with a garden [of bliss] and with [garments of] silk.13

Note 13
For this allegory, see first half of note 41 on 18:31.
Rashad Khalifa (The Final Testament)
76:12 He rewards them for their steadfastness with Paradise, and silk.,
Shabbir Ahmed (Quran As It Explains Itself)
76:12 And for their steadfastness He rewards them with a Garden of bliss and garments of silk (granting honor).

76:13 متكين فيها على الارائك لا يرون فيها شمسا ولا زمهريرا

Transcription (English)
76:13 Muttaki-eena feeha AAala al-ara-ikila yarawna feeha shamsan wala zamhareeran
Edip-Layth (Quran: A Reformist Translation)
76:13 They are reclining in it on raised couches, they do not have in it excessive sun nor bitter cold.
The Monotheist Group (The Quran: A Monotheist Translation)
76:13 They are reclining in it on raised couches, they do not have in it excessive sun nor bitter cold.
Muhammad Asad (The Message Of Quran)
76:13 In that [garden] they will on couches recline, and will know therein neither [burning] sun nor cold severe,
Rashad Khalifa (The Final Testament)
76:13 They relax therein on luxurious furnishings. They suffer neither the heat of the sun, nor any cold.,
Shabbir Ahmed (Quran As It Explains Itself)
76:13 Relaxing therein on beautiful furnishings, they neither find a hot sun nor chill.

76:14 ودانية عليهم ظللها وذللت قطوفها تذليلا

Transcription (English)
76:14 Wadaniyatan AAalayhim thilaluhawathullilat qutoofuha tathleelan
Edip-Layth (Quran: A Reformist Translation)
76:14 The shade is close upon them, and the fruit is hanging low within reach.
The Monotheist Group (The Quran: A Monotheist Translation)
76:14 And the shade is close upon them, and the fruit is hanging low within reach.
Muhammad Asad (The Message Of Quran)
76:14 since its [blissful] shades will come down low over them,14 and low will hang down its clusters of fruit, most easy to reach.15

Note 14
Regarding the allegorical implication of the term "shades" (zilal), see note 74 on 4:57. It is to be noted that the existence of shade presupposes, the existence of light (Jawhari), which latter is one of the characteristics implicit in the concept of "paradise".

Note 15
Lit., "in all humility".
Rashad Khalifa (The Final Testament)
76:14 The shade covers them therein, and the fruits are brought within reach.,
Shabbir Ahmed (Quran As It Explains Itself)
76:14 Pleasant shades close upon them and clusters of fruits reach them low.

76:15 ويطاف عليهم بانية من فضة واكواب كانت قواريرا

Transcription (English)
76:15 Wayutafu AAalayhim bi-aniyatinmin fiddatin waakwabin kanat qawareera
Edip-Layth (Quran: A Reformist Translation)
76:15 They are served upon with bowls of silver and glasses of crystal.
The Monotheist Group (The Quran: A Monotheist Translation)
76:15 And they are served upon with bowls of silver and glasses of crystal.
Muhammad Asad (The Message Of Quran)
76:15 And they will be waited upon with vessels of silver and goblets that will [seem to] be crystal –
Rashad Khalifa (The Final Testament)
76:15 They are served drinks in silver containers and cups that are translucent.,
Shabbir Ahmed (Quran As It Explains Itself)
76:15 And they are served with goblets of silver and cups of crystal.

76:16 قواريرا من فضة قدروها تقديرا

Transcription (English)
76:16 Qawareera min fiddatinqaddarooha taqdeeran
Edip-Layth (Quran: A Reformist Translation)
76:16 Crystal laced with silver, measured accordingly.1

Note 1

Translucent cups made of silver and trees growing in the middle of fire are parables. See 2:26; 17:60 (For the meaning of the word we translated as "translucent," see 27:44.

The Monotheist Group (The Quran: A Monotheist Translation)
76:16 Crystal laced with silver, measured accordingly.
Muhammad Asad (The Message Of Quran)
76:16 crystal-like, [but] of silver - the measure whereof they alone will determine.16

Note 16
I.e., partaking of as much as they may desire.
Rashad Khalifa (The Final Testament)
76:16 Translucent cups, though made of silver; they rightly deserved all this.,
Shabbir Ahmed (Quran As It Explains Itself)
76:16 Silver trays shining as crystal - all this design they have determined (with their good deeds).

76:17 ويسقون فيها كاسا كان مزاجها زنجبيلا

Transcription (English)
76:17 Wayusqawna feeha ka/san kanamizajuha zanjabeelan
Edip-Layth (Quran: A Reformist Translation)
76:17 They are given to drink in it from a cup which has the scent of ginger.
The Monotheist Group (The Quran: A Monotheist Translation)
76:17 And they are given to drink in it from a cup which has the scent of ginger.
Muhammad Asad (The Message Of Quran)
76:17 And in that [paradise] they will be given to drink of a cup flavoured with ginger,
Rashad Khalifa (The Final Testament)
76:17 They enjoy drinks of delicious flavors.,
Shabbir Ahmed (Quran As It Explains Itself)
76:17 And delicious invigorating drinks they shall be given. (43:71, 76:5, 83:27. Camphor: an allegory for cool relaxation, and ginger: warmth and action)

76:18 عينا فيها تسمى سلسبيلا

Transcription (English)
76:18 AAaynan feeha tusammasalsabeelan
Edip-Layth (Quran: A Reformist Translation)
76:18 A spring therein which is called 'Salsabeel'.
The Monotheist Group (The Quran: A Monotheist Translation)
76:18 A spring therein which is called 'Salsabeel.'
Muhammad Asad (The Message Of Quran)
76:18 [derived from] a source [to be found] therein, whose name is "Seek Thy Way".17

Note 17
This is how Ali ibn Abi Talib - as quoted by Zamakhshari and Razi - explains the (obviously compound) word salsabilan, dividing it into its two components, sal sabilan ("ask [or "seek"] the way"): namely, "seek thy way to paradise by means of doing righteous deeds". Although Zamakhshari does not quite agree with this interpretation, it is, in my opinion, very convincing inasmuch as it contains an allusion to the highly allegorical character of the concept of "paradise" as a spiritual consequence of one's positive endeavours in this world, That its delights are not of a material nature is also evident from their varying descriptions - i.e., "a cup flavoured with ginger" in verse 17, and "flavoured with the calyx of sweet-smelling flowers" in verse 5; or "they will be waited upon with trays and goblets of gold" in 43:71, and "vessels of silver and goblets that will [seem to] be crystal - crystal-like, [but] of silver", in verses 15-16 of this surah; and so forth.
Rashad Khalifa (The Final Testament)
76:18 From a spring therein known as "Salsabeel.",
Shabbir Ahmed (Quran As It Explains Itself)
76:18 From therein a spring named Salsabeel. The water thereof seeks its own way to them.7

Note 7
88:12. Salsabeel= The stream that finds its way to them

76:19 ويطوف عليهم ولدن مخلدون اذا رايتهم حسبتهم لؤلؤا منثورا

Transcription (English)
76:19 Wayatoofu AAalayhim wildanunmukhalladoona itha raaytahum hasibtahum lu/lu-anmanthooran
Edip-Layth (Quran: A Reformist Translation)
76:19 They are encircled with eternal children. If you see them you will think they are pearls which have been scattered about.
The Monotheist Group (The Quran: A Monotheist Translation)
76:19 And they are encircled with eternal children. If you see them you will think they are pearls which have been scattered about.
Muhammad Asad (The Message Of Quran)
76:19 And immortal youths will wait upon them:18 when thou seest them, thou wouldst deem them to be scattered pearls;

Note 18
See note 6 on 56:17.
Rashad Khalifa (The Final Testament)
76:19 Serving them will be immortal servants. When you see them, they will look like scattered pearls.,
Shabbir Ahmed (Quran As It Explains Itself)
76:19 And their children, immortal, playing around, lovely as pearls when you see them.

76:20 واذا رايت ثم رايت نعيما وملكا كبيرا

Transcription (English)
76:20 Wa-itha raayta thamma raaytanaAAeeman wamulkan kabeeran
Edip-Layth (Quran: A Reformist Translation)
76:20 If you look, then you will see a blessing and a great dominion.
The Monotheist Group (The Quran: A Monotheist Translation)
76:20 And if you look, then you will see a blessing and a great dominion.
Muhammad Asad (The Message Of Quran)
76:20 and when thou seest [anything that is] there thou wilt see [only] bliss and a realm transcendent
Rashad Khalifa (The Final Testament)
76:20 Wherever you look, you will see bliss, and a wonderful dominion.,
Shabbir Ahmed (Quran As It Explains Itself)
76:20 And whenever you look around there you see bliss and a Magnificent Kingdom.

76:21 عليهم ثياب سندس خضر واستبرق وحلوا اساور من فضة وسقىهم ربهم شرابا طهورا

Transcription (English)
76:21 AAaliyahum thiyabu sundusinkhudrun wa-istabraqun wahulloo asawira minfiddatin wasaqahum rabbuhum sharaban tahooran
Edip-Layth (Quran: A Reformist Translation)
76:21 They will have garments of fine green silk, necklaces and bracelets from silver, and their Lord will give them a cleansing drink.
The Monotheist Group (The Quran: A Monotheist Translation)
76:21 They will have garments of fine green silk, and necklaces and bracelets from silver, and their Lord will give them a cleansing drink.
Muhammad Asad (The Message Of Quran)
76:21 Upon those [blest] will be garments of green silk and brocade; and they will be adorned with bracelets of silver.19 And their Sustainer will them to drink of a drink most pure.20

Note 19
See 18:31 (where "bracelets of gold" are mentioned) and the corresponding note 41.

Note 20
Implying that God Himself will slake their spiritual thirst by purifying their inner selves "of all envy, and rancour, and malice, and all that leads to harm, and all that is base in man's nature" (Ibn Kathir, quoting Ali ibn Abi Talib), and by allowing them to "drink" of His Own Light (Razi).
Rashad Khalifa (The Final Testament)
76:21 On them will be clothes of green velvet, satin, and silver ornaments. Their Lord will provide them with pure drinks.,
Shabbir Ahmed (Quran As It Explains Itself)
76:21 Upon them will be garments of green silk with gold embroidery, and they will be honored with bracelets of silver. And their Lord will give them pure refreshing drinks.

76:22 ان هذا كان لكم جزاء وكان سعيكم مشكورا

Transcription (English)
76:22 Inna hatha kana lakum jazaanwakana saAAyukum mashkooran
Edip-Layth (Quran: A Reformist Translation)
76:22 "This is the reward for you, and your struggle is appreciated."
The Monotheist Group (The Quran: A Monotheist Translation)
76:22 "This is the reward for you, and your struggle is appreciated."
Muhammad Asad (The Message Of Quran)
76:22 [And they will be told:] "Verily, all this is your reward since Your endeavour [in life] has met [God's] goodly acceptance!"
Rashad Khalifa (The Final Testament)
76:22 This is the reward that awaits you, for your efforts have been appreciated.,
Shabbir Ahmed (Quran As It Explains Itself)
76:22 Behold! All this is your reward since your effort has found a befitting Acceptance.

76:23 انا نحن نزلنا عليك القرءان تنزيلا

Transcription (English)
76:23 Inna nahnu nazzalnaAAalayka alqur-ana tanzeelan
Edip-Layth (Quran: A Reformist Translation)
76:23 We have sent down to you the Quran at once.
The Monotheist Group (The Quran: A Monotheist Translation)
76:23 We have sent down to you the Qur'an in stages.
Muhammad Asad (The Message Of Quran)
76:23 VERILY, [O believer,] it is We who have bestowed from on high this Qur'an upon thee, step by step21 - truly a bestowal from on high!

Note 21
The gradualness of Qur'anic revelation is implied in the verbal form nazzalna.
Rashad Khalifa (The Final Testament)
76:23 We have revealed to you this Quran; a special revelation from us.,
Shabbir Ahmed (Quran As It Explains Itself)
76:23 Most certainly, We have revealed to you the Qur’an from Our Presence.8

Note 8
I tend to agree with Muhammad Asad that this verse addresses any sincere student of the Qur’an

76:24 فاصبر لحكم ربك ولا تطع منهم ءاثما او كفورا

Transcription (English)
76:24 Faisbir lihukmi rabbikawala tutiAA minhum athiman aw kafooran
Edip-Layth (Quran: A Reformist Translation)
76:24 So be patient for the judgment of your Lord, and do not obey from them any sinner or ingrate.
The Monotheist Group (The Quran: A Monotheist Translation)
76:24 So be patient to the judgment of your Lord, and do not obey from them any sinner or rejecter.
Muhammad Asad (The Message Of Quran)
76:24 Await, then, in all patience thy Sustainer's judgment,22 and pay no heed to any of them, who is a wilful sinner or an ingrate;

Note 22
This connects with the preceding mention of the life to come, in which the righteous will meet with bliss, and the evildoers with suffering.
Rashad Khalifa (The Final Testament)
76:24 You shall steadfastly carry out your Lord's commandments, and do not obey any sinful disbeliever among them.,
Shabbir Ahmed (Quran As It Explains Itself)
76:24 Therefore, hold on to your Lord’s command unwaveringly. And do not heed any sinner or unbeliever.9

Note 9
Aathim = ‘Sinner’ from Ithm = One who depletes individual or communal energy

76:25 واذكر اسم ربك بكرة واصيلا

Transcription (English)
76:25 Waothkuri isma rabbikabukratan waaseelan
Edip-Layth (Quran: A Reformist Translation)
76:25 Remember the name of your Lord morning and evening.
The Monotheist Group (The Quran: A Monotheist Translation)
76:25 And remember the name of your Lord morning and evening.
Muhammad Asad (The Message Of Quran)
76:25 and bear in mind thy Sustainer's name23 at morn and evening

Note 23
I.e., His "attributes" as they manifest themselves in His creation - since the human mind can grasp only the fact of His existence and the manifestation of those "attributes", but never the "how" of His Reality (Razi).
Rashad Khalifa (The Final Testament)
76:25 And commemorate the name of your Lord day and night.,
Shabbir Ahmed (Quran As It Explains Itself)
76:25 Raise the Name of your Lord morning and evening.10

Note 10
Zikr = Remembrance = Commemoration = Raise = Celebrate = Magnify = Give eminence = Taking to heart = Keeping in mind

76:26 ومن اليل فاسجد له وسبحه ليلا طويلا

Transcription (English)
76:26 Wamina allayli faosjud lahu wasabbihhulaylan taweelan
Edip-Layth (Quran: A Reformist Translation)
76:26 From the night you shall prostrate to Him and praise Him throughout.
The Monotheist Group (The Quran: A Monotheist Translation)
76:26 And from the night you shall prostrate to Him and praise Him throughout.
Muhammad Asad (The Message Of Quran)
76:26 and during some of the night,24 and prostrate thyself before Him, and extol His limitless glory throughout the long night.25

Note 24
I.e., at all times of wakefulness.

Note 25
I.e., "whenever unhappiness oppresses thee and all seems dark around thee".
Rashad Khalifa (The Final Testament)
76:26 During the night, fall prostrate before Him, and glorify Him many a long night.,
Shabbir Ahmed (Quran As It Explains Itself)
76:26 Adore Him even at night and strive to establish His glory on earth through long nights (as you do morning and evening).

76:27 ان هؤلاء يحبون العاجلة ويذرون وراءهم يوما ثقيلا

Transcription (English)
76:27 Inna haola-i yuhibboonaalAAajilata wayatharoona waraahum yawmanthaqeelan
Edip-Layth (Quran: A Reformist Translation)
76:27 These people like the current life, and they ignore a heavy day.
The Monotheist Group (The Quran: A Monotheist Translation)
76:27 These people like the current life, and they put behind them a heavy Day.
Muhammad Asad (The Message Of Quran)
76:27 Behold, they [who are unmindful of God] love this fleeting life, and leave behind them [all thought of] a grief-laden Day.
Rashad Khalifa (The Final Testament)
76:27 These people are preoccupied with this fleeting life, while disregarding - just ahead of them - a heavy day.,
Shabbir Ahmed (Quran As It Explains Itself)
76:27 But there are those who love the instant gains and neglect the remembrance of a grievous day.

76:28 نحن خلقنهم وشددنا اسرهم واذا شئنا بدلنا امثلهم تبديلا

Transcription (English)
76:28 Nahnu khalaqnahum washadadnaasrahum wa-itha shi/na baddalna amthalahumtabdeelan
Edip-Layth (Quran: A Reformist Translation)
76:28 We have created them, and We have made them resolute. When we wished, We replaced their kind completely.
The Monotheist Group (The Quran: A Monotheist Translation)
76:28 We have created them, and established them, and if We wished, We could replace their kind completely.
Muhammad Asad (The Message Of Quran)
76:28 [They will not admit to themselves that] it We who have created them and strengthened their make26 - and [that] if it be Our will We can replace them entirely with others of their kind.27

Note 26
I.e., endowed their bodies and minds with the ability to enjoy "this fleeting life".

Note 27
I.e., with other human beings who would have the same powers of body and mind, but would put them to better use.
Rashad Khalifa (The Final Testament)
76:28 We created them, and established them, and, whenever we will, we can substitute others in their place.,
Shabbir Ahmed (Quran As It Explains Itself)
76:28 (Who gave them the mind and body to behave the way they choose?) We created them, and strengthened their frame. But whenever We will, We can substitute others in their place.11

Note 11
Peoples that will use their human potentials better. 70:41

76:29 ان هذه تذكرة فمن شاء اتخذ الى ربه سبيلا

Transcription (English)
76:29 Inna hathihi tathkiratun famanshaa ittakhatha ila rabbihi sabeelan
Edip-Layth (Quran: A Reformist Translation)
76:29 This is a reminder, so let whoever wills take a path to his Lord.
The Monotheist Group (The Quran: A Monotheist Translation)
76:29 This is a reminder, so let whoever wills take a path to his Lord.
Muhammad Asad (The Message Of Quran)
76:29 VERILY, all this is an admonition: whoever, then, so wills, may unto his Sustainer find a way.
Rashad Khalifa (The Final Testament)
76:29 This is a reminder: whoever wills shall choose the path to his Lord.,
Shabbir Ahmed (Quran As It Explains Itself)
76:29 This is an Advisory that whoever wills, may choose a way to his Lord.

76:30 وما تشاءون الا ان يشاء الله ان الله كان عليما حكيما

Transcription (English)
76:30 Wama tashaoona illa anyashaa Allahu inna Allaha kanaAAaleeman hakeeman
Edip-Layth (Quran: A Reformist Translation)
76:30 You cannot will, except if God wills. God is Knowledgeable, Wise.2

Note 2

See 57:22.

The Monotheist Group (The Quran: A Monotheist Translation)
76:30 And you cannot will unless God wills. God is Knowledgeable, Wise.
Muhammad Asad (The Message Of Quran)
76:30 But you cannot will it unless God wills [to show you that way]:28 for, behold, God is indeed all-seeing, wise.

Note 28
See note 11 on 81:28. The perplexity of some of the commentators at the apparent "contradiction" between those two verses - as well as between verses 29-30 of the present surah - has been caused by their elliptic formulation, which, I believe, is resolved in my rendering. In the present instance, in particular, there is a clear connection between the above two verses and verse 3 of this surah: "We have shown him the way: [and it rests with him to prove himself] either grateful or ungrateful". (Cf. also 74:56.)
Rashad Khalifa (The Final Testament)
76:30 Whatever you will is in accordance with GOD's will. GOD is Omniscient, Wise.,
Shabbir Ahmed (Quran As It Explains Itself)
76:30 Yet, you cannot will it unless you align your will with the will of God. God is Knower, Wise.12

Note 12
Guidance can only be achieved according to Divine laws. 4:88

76:31 يدخل من يشاء فى رحمته والظلمين اعد لهم عذابا اليما

Transcription (English)
76:31 Yudkhilu man yashao fee rahmatihiwaalththalimeena aAAadda lahum AAathabanaleeman
Edip-Layth (Quran: A Reformist Translation)
76:31 He admits whoever/whomever He wills to His mercy. As for the wicked, He has prepared for them a painful retribution.
The Monotheist Group (The Quran: A Monotheist Translation)
76:31 He admits whom He wills to His mercy. And as for the wicked, He has prepared for them a painful retribution.
Muhammad Asad (The Message Of Quran)
76:31 He admits unto His grace everyone who wills [to be admitted];29 but as for the evildoers - for them has He readied grievous suffering [in the life to come].

Note 29
Or: "whomever He wills" - either of these two formulations being syntactically justified.
Rashad Khalifa (The Final Testament)
76:31 He admits whomever He wills into His mercy. As for the transgressors, He has prepared for them a painful retribution.,
Shabbir Ahmed (Quran As It Explains Itself)
76:31 He admits into His grace everyone who wills to be admitted. But, for those who wrong their own ‘self’, He has prepared an awful doom.13

Note 13
Zulm = Wrongdoing = Being unjust to others or to one’s own ‘self’ = Oppression = Relegation of truth = Displacing something from its rightful place = Violation of human rights = Transgression