يُعِيدُ

See 10:5.

Commentary:

The real test of a creator is his ability to reproduce what he has once created; otherwise the claim is open to serious objection and can be made by anyone. The verse under comment thus contains an incontrovertible argument against polytheism, viz. that a creator is one who is able to reproduce his creation. In fact, not only creation but reproduction or repetition thereof is the true test of divinity, because, firstly, it is the only infallible proof of God’s being the Creator, and secondly, because it provides the basis of the actual working of the universe. After having laid down this test of divinity, the Quran asks idol-worshippers, who among their so-called deities is the author of this system of creation and reproduction which has been working from the beginning?

It is also clear from this verse that when God had brought into existence a consummate and unending system of creation, He could not have, after having given guidance to a certain generation, deprived the succeeding generations of it. He Who originated creation and continued the system of reproduction could not possibly make such an invidious distinction between one generation and another.

6:165; 11:5; 21:94; 39:8.

10:35; 27:65; 29:20; 30:12, 28.

Commentary:

The purpose for which man has been created is that he should attain nearness to God. It is to this fact that the words, The promise of Allah is true, refer; and we are told that at last all men will attain nearness to God and thus will be fulfilled the real object for which man has been created.

In the words, He originates the creation, then He reproduces it, the reproduction spoken of refers firstly, to the fact that, after death, man will be given a new life in which his actions in this life will be rewarded; and, secondly, that even in the present life one generation of men will succeed another so that the good deeds of a preceding generation may not be wasted and may benefit their successors.

The word صالحات (good) which, besides meaning good and righteous, also means proper and suitable to the occasion (see 2:26), points to a great secret of individual as well as national progress. It is not only good works that lead to the material and moral well-being of individuals and communities but deeds done at suitable occasions conforming to the exigencies of time and circumstances are also essential. The present-day degradation of Muslims supplies an apt through tragic illustration of the neglect of this hard truth. At a time when strong intellectual effort was needed, Muslim divines confined their attention to mere outward acts of religious devotion and neglected other activities which were equally essential for the advancement of the community. It was their duty to inspire Muslims with a passion for work, to make them active and energetic, to improve their standard of morality, to induce them to attain proficiency in modern sciences, and to teach them how to work in collaboration with others in matters of common interest. But they failed to do so, with the result that their religious devotions alone could not save them. It is mostly by صالحات i.e. good works done in conformity with the exigencies of occasion and circumstances, that nations rise and prosper. Muslims ignored this immutable divine law and came to grief.

For an explanation of حمیم (boiling water) see under 6:71.

36:79-80.

34:30; 36:49; 67:26.

Commentary:

The expression, Who shall restore us to life, does not mean that disbelievers really enquire as to who will bring them to life again. It only signifies that they ridicule the very idea of their being restored to a new life.

The words, maybe it is nigh, signify that the resurrection promised to disbelievers in this verse is not the one which will take place after death, but the one which was to take place shortly in their lives. This prophecy was fulfilled after the Fall of Mecca when the whole of Arabia embraced Islam. Those who were spiritually dead were restored to a new life.

Commentary:

The verse means to say that if the people to whom you are sending trade parties became acquainted with your real intentions, or before your feet became firmly established in their country some political quarrel or commercial disagreement arose and you were overpowered, then you would either have to quit their country or embrace their religion. In either ease you would fail to gain a permanent foothold and all your dreams of establishing a great empire in their country would come to naught.

10:35; 29:20; 30:12, 28.

10:32; 34:25; 35:4.

Commentary:

The words, "originates creation and then repeats it," signify creation and procreation.

10:35; 21:105; 27:65; 30:12, 28.

Commentary:

In this verse the attention of disbelievers is drawn to the divine law of creation and reproduction and they are told that God has designed and decreed that He would create through the Holy Prophet a new humanity and a new order on the ashes of the old one, and that if they persisted in their rejection of him they will be doomed and another people will take their place.

See 29:20.

Commentary:

The present verse further develops the theme of its predecessor that through Islam God is bringing into being a new creation and a new order. See also 29:20.

10:35; 27:65; 29:20.

Commentary:

In the preceding few verses reference has been made to five heavenly signs: (a) Man’s own origin; (b) relation between man and his wife which leads to the procreation and expansion of mankind and marks the beginning of human social life; (c) creation of heavens and earth and the diversity of men’s colours and tongues which has given rise to different civilizations and cultures; (d) phenomenon of the alternation of day and night; and (e) the coming down of rain from heaven which gives new life to a dead land. All these signs have been mentioned to show that God has full power to give new life to a dead people and that He can raise a people as good as dead morally and spiritually to the heights of glory and grandeur. This seemingly impossible change constitutes proof positive of the fact that in the next world, too, God will raise the dead to a new life. This seems to be the purport of the verse under comment.

17:82; 21:19.

Commentary:

The words ما یعید (nor could reproduce it) embody a mighty prophecy that idolatry will never regain a foothold in Arabia. It will disappear from that country forever.

7:26; 20:56.

Commentary:

The reference in the verse is to the Resurrection. Man will get a new life in the Hereafter in which his works and actions done in this life will assume the form of rewards and punishments of Heaven and Hell.