Topic: Arguments For

19:34; 22:67; 30:41; 40:12; 45:27.

Important Words:

اموات (without life) is the plural of میت which means: (1) a thing dead, or (2) a thing without life. Thus the word میت is used both for a thing which so far has had no life and for a thing which had had life but is now dead. The word میت is also used about one who is dying or is nearing death but has not yet died (Lane). See also 2:20.

احیا (he gave life) is derived from حیی which means, he lived or he had life. The transitive form احیا means, he gave life, he brought to life, he saved the life of (Aqrab & Lane).

حیاة (life) which is the opposite of موت (death) signifies: (1) the faculty of growth, as in an animal or a plant; (2) the faculty of sensation; (3) the faculty of intellect; (4) freedom from grief or sorrow; (5) everlasting life in the world to come; (6) advantage or profit or a means thereof; (7) state of activity and power (Lane).

تکفرون (you disbelieve) is derived from کفر (he disbelieved) already explained under 2:7. The infinitive form is کفر(disbelief). کفربالله (disbelief in Allah) means not only disbelieving in the existence of God but also denying His attributes and refusing to obey His commandments.

Commentary:

This verse reverts to the original subject of revelation. The question of the reward of believers and the punishment of disbelievers was only incidental. The real subject is that of revelation. In this verse the Quran explains why spiritual life would be impossible without revelation. Nobody can know anything about the next life without the help and guidance of God Who alone knows everything. The verse points out that when God provides for our physical needs, there is no reason why He should not provide for our spiritual needs, which are much more important.

God is Wise. If human life had no purpose, God would not have created it; having created it, He would not have made it subject to death, unless there had been an afterlife. If death were the end of all life, the creation of man would turn out to be mere sport. The fact that God does all this shows that He has created man not to return to dust after a life of 60 or 70 years but for a better, fuller and everlasting life, which he must live after death.

The word "then" in the clause, then to Him shall you be made to return, hints that after death the human soul does not at once go to Heaven or Hell. There is an interim period in which the soul is made to taste some of the good or bad results of its deeds. The resurrection which will herald a full and complete requital will take place later.

The mentioning of life twice (in the words احیا and یحیی) may also refer to the rise of Islam in this world, for Islam is the means of spiritual life. Islam had its first life in the time of the Holy Prophet; the second life was to come in the Latter Days. This is referred to in 62: 4, where it is said that the Holy Prophet of Islam will make, as it were, a second appearance in the world. The promise has been fulfilled in the person of the Holy Founder of the Ahmadiyya Movement.

3:192; 16:4; 38:28.

20:16; 40:60.

Important Words:

فاصفح (So turn away) is derived from صفح (safaha). صفح عنه means, he turned away from and left him. This expression also means, he turned away from his sins or faults i.e. he forgave him. صفح الناس means, he watched and looked into the affairs and conditions of the people. صفح (safhun) is the infinitive noun from it, meaning also the side of a thing. (Lane & Aqrab).

Commentary:

The word ساعة (Hour) is used to signify both the post-mortal Day of Judgement and the time fixed in this life for the punishment of the enemies of truth and the triumph of believers. The verse means to say that a careful study of the creation or the universe and its working leads to the conclusion that a great purpose underlies it. It not only proves that there is inevitably going to be a day of ultimate reckoning after death, but that even in this world truth ultimately triumphs and falsehood comes to grief. If human life were really confined to a short and temporary existence on this earth, then the vast organization of the illimitable universe would be much too extravagant a provision. The creation of the universe and the wonderful design and purpose that pervades it surely leads to the one inescapable inference that human life is much more than the limited, temporary and short existence on this earth. It is an insult to human intelligence to think that man has been created just to eat, drink and be merry for a while and then die an eternal death. The wonderful creation of the universe strongly repudiates such an idea. Human existence has a grand purpose to fulfil and the fulfilment of that purpose presupposes that it should extend to a time when man should attain to that high spiritual state for which he is created. Study of the human mechanism shows that machinery of such infinite complexity could not have for its object only the preservation of the finite physical life.

Similarly, a study of the creation of this universe and its mighty and wonderful working leads to the conclusion that in this life truth must ultimately prevail against untruth. The verse points out that just as it is impossible for the earth to subsist for one single day without the physical heavens, similarly, there could be no spiritual life divorced from the heaven of spiritual truths. Just as the earth can discharge its proper functions only so long as it forms a part of the whole universe, even so can man save himself from destruction only by forming a part of the spiritual system around him. The verse, therefore, purports to warn opponents of the Holy Prophet that, as they have cut themselves off from the heaven of spiritual truths, their wealth and possessions would not avail them in the least and the time has now come for their destruction and for the success and prosperity of those who have believed.

It may be noted here that the verse emphatically speaks of the impending destruction of disbelievers. History bears witness to the fact that after the promulgation of this prophecy, the condition of the Meccan idolaters changed quickly from bad to worse until their power was completely broken and Islam reigned supreme in the land.

It may further be noted that the verse under comment lends support to the view that this Surah was revealed towards the close of the Meccan period. At any rate the present verses must have belonged to that period, because they clearly speak of the imminent destruction of the Meccans. The first few verses of the next Surah also deal with the same topic.

The words, So turn away from them in a comely manner, signify that now when the time of the punishment of the Meccans has come, the Holy Prophet should cease to hold religious discussions with them.

17:99; 23:83; 37:17; 56:48.

Important Words:

رفاتا (broken particles). They say رفته i.e. he broke it; or broke it in pieces; he crushed, bruised, brayed or pounded it; he crumbled it or broke it into small pieces with his hand.

رفت عنقه means, he broke or crushed his neck. They say رفت الماء العطش i.e. the water broke the vehemence of thirst. رفات means, an old and decayed bone; or anything broken in pieces, crushed or crumbled or broken into small pieces; or broken or crumbled particles. The words ءاذا کنا عظاما ورفاتا mean, when we shall have become bones and broken particles (Lane & Aqrab).

Commentary:

In the preceding verses it was mentioned how believers would attain prosperity both in this life and in the next and disbelievers would suffer punishment. This verse gives expression to the very natural wonder and amazement of disbelievers that they would ever be raised to a new life after they had been dead.

Commentary:

The verse may either be taken as saying to disbelievers that even if their hearts should become hard like iron or stone or any other similar substance, God would bring about among them that wholesome change which He had decreed to bring about through the Holy Prophet. Or it may be taken as answering their doubts about resurrection mentioned in the previous verse and says to them that they could not escape Divine punishment even if they became converted into iron or stone or any other hard substance.

It may be inferred from this verse that after the lapse of a long time one substance may become transformed into quite a new one. Coal becomes transformed into diamond and forests of petrified trees have been discovered in some parts of the globe. Similarly, it is not impossible that the human body, after having remained buried in the earth for a long time, may possibly become transformed into stone or iron or some other substance, though geological research has so far made no such discovery.

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.

20:105; 23:114-115.

Commentary:

This verse confirms the interpretation of the previous verse viz. that the resurrection referred to is the one which took place in Arabia after the Fall of Mecca when the whole country responded to the call of God and His Prophet with a feeling of thanksgiving and Divine glorification.

The words, and you will think that you have tarried but a little while, mean that disbelievers would realize that the victory of Islam was not a distant consummation, as wrongly imagined by them, but an event close at hand. Another sense implied in the words is that on that day they would feel that the period of their lives spent in ignorance and opposition to Islam was wasted and that their real lives had begun only with their acceptance of Islam. Similarly, the Faithful would also look back with satisfaction upon the days they had spent in adversity and privation and would regard their bitter experiences of the past as a dream. The words 'a little while' do not, in fact, refer to the length of any period of time, but to the nature of the emotion which the memory of those days will awaken in the minds of believers as well as disbelievers.

23:38; 36:79.

Commentary:

الانسان (man) does not here mean man in general but a particular class of men, viz. those who doubt the existence of the life after death. In fact, there are very few people in the world who totally deny the existence of the Hereafter. It is not by their words of mouth but by their actual actions and deeds—their entire engrossment in material pursuits, that they express their doubt or denial of the life beyond the grave. The interrogative form of the words used in the verse shows that such people suffer merely from a lack of certainty with regard to life after death and not that they totally deny it. As the Surah deals with Christian dogmas and doctrines, so the present and the following several verses deal also with the doubts of Christians about life after death.

19:10; 76:2.

Commentary:

The word شیئاً here signifies شیئاً مذکوراً i.e. anything worth mentioning or having any significance or importance. This meaning is supported by 76:2.

13:9; 35:12; 41:48.

16:71; 36:69.

16:66; 27:61; 30:49-51; 35:28; 45:6.

Important Words:

تراب (dust) is derived from ترب which means, it became dusted or dusty; he had dust in his hand; he clove to dust or earth; he clove to the dust or earth by means of poverty. تراب means, dust, earth (Lane).

علقة (clotted blood) is derived from علق which has several meanings. علق به means, it stuck fast, clung or adhered to it; it was or became suspended by it; it concerned him or it. علقت المرأة means, the woman became pregnant. علق means, blood or intensely red blood or thick or clotted blood because of its clinging together. علقة signifies a portion of clotted blood or the seminal fluid when it becomes thick clotted blood after which it passes to another stage termed مضغة (Lane).

مضغة (lump of flesh) is derived from مضغ. They say مضغ الطعام i.e. he chewed the food. مضغة means, a piece or bit of flesh or a morsel of flesh; a foetus when it has become like a lump or flesh (Lane & Aqrab).

مخلقة (formed) is derived form خلق for which see 3:50. مضغة مخلقة signifies a foetus when it has become like a lump of flesh perfect or complete in make or of which the make has become apparent (Lane).

ھامدة (lifeless) is active participle in the feminine gender from ھمد which means, he or it died or perished. ھمدت الریح means, the wind became still. ھمدت الارض means, the land became lifeless, without herbage and without rain (Lane & Aqrab).

اھتزت (stirs) is derived from ھز. They say ھزہ i.e. he shook it. اھتز النبات means, the plant or herbage became tall. اھتزت الارضmeans, the land produced herbage or became in motion and produced plants or herbage (Lane & Aqrab). When Sa‘d, a very prominent companion of the Holy Prophet died, he is reported to have exclaimed, اھتز عرش الرحمان لموت سعد بن معاذ i.e. the Throne of the Gracious God shook on account of the death of Sa‘d bin Ma‘adh.

ربت (swells) is fromربا meaning, it increased or augmented; it became high. ربت الارض means, the earth became large and swelled (Lane). See also 2:266 & 3:131.

بھیج (beauteous) is derived from بھج (bahuja) i.e. he or it was or became beauteous or beautiful or goodly or beautiful and bright or splendid; or from بھج (bahija) which means, he was or became joyful, glad or happy. بھج به means, he rejoiced in it or at it. Or it may also be said to have been derived from بھج (bahaja). They say بھجه (bahaja) i.e. it made him joyful, glad or happy. بھیج means, beauteous or beautiful and bright or splendid, having a joyful, glad or happy appearance. بھجة means, beauty or goodliness of a thing or its beauty and brightness or splendour; joyfulness, gladness or happiness of appearance (Lane & Aqrab).

Commentary:

The verse proceeds to give arguments to show that life after death or the resurrection is an established fact. Man’s own creation and physical development is the first argument given in this verse to prove this theme. This creation is a process of evolution, a gradual unfolding, a development from one stage to another, from lifeless matter to a seed, then to a fertilized ovum, then to a foetus and then it culminates in the birth of a perfectly formed human being. But this process of evolution and growth does not stop with man’s birth. It continues. A child grows into a full grown man and then he passes on to old age and then to death which is the flight of the human soul from its physical habitat. This wonderful physical growth of man from a lifeless piece of matter to a fully developed human being constitutes an irrefutable proof that the Creator of man and the Author of all these stages of development possesses the power to give him a new life after he is dead.

The inference seems to be that just as the creation and development of man is a process of evolution and gradual growth, in the same way the progress of Islam will also be gradual and in stages.

After this argument in favour of life after death, another argument given in this verse is taken from nature. The verse says that the earth becomes barren, bleak or dead on account of a long period of drought. There is not a blade of grass to be seen on it. Then God sends down rain. The bleak and barren earth begins to vibrate with new life. This phenomenon also leads to the same conclusion that God Who has the power to make the dead and barren earth vibrate with new life has the power to bring man to life after his death. It also leads to the implied inference that by the advent of Islam, a spiritually dead Arabia will bloom and blossom into new life. See also 23:13-15.

Important Words:

عبثاً (for no purpose) is infinitive noun from عبث (‘abitha) which means, he indulged in amusement; he joked and jested. عبث means, to do a thing which has no known good or benefit and has no object or purpose. They say فعل ذالک عبثاً i.e. he did a thing which had no purpose or object in it (Aqrab & Lane).

Commentary:

After bringing home to disbelievers the iniquity of their behaviour and of their persecution of Divine Messengers and joking and jesting with their followers, God reprimands them by reminding them that the manner in which they lead their lives shows that they think that man’s life has no object or purpose and that this great universe of which he is at once the axis and centre and the aim and object, has been created without purpose. The reprimand implies the answer that man has been created to serve a great purpose, a noble object. It is to become God’s Vicegerent on earth and to develop and reflect in his person Divine attributes, particularly the four attributes mentioned in the next verse. He has been endowed with a divine personality and is manifestly the central point of creation or at least that part of creation which is related to our universe and it is to help him to reach the great goal which he is destined to attain that God sends His Messengers. The verse further signifies that man’s life having a great purpose to fulfil will not end with his departure from this world and with the soul’s flight from its physical habitat. The human soul will continue its never-ending journey in a new world, a new form and in a new body. The very idea that with the dissolution of its physical tabernacle the human soul suffers death militates against God’s wisdom and against His whole design and purpose in creating universe.

6:33; 47:37; 57:21.

Important Words:

حیوان (life) is infinitive-noun from حیی which means, he or it lived or was or became in the state termed حیاة. They say حیت النار (hayyat) i.e. the fire was or became alive or burning حیی الطریق (hayiya) means, the road was or became apparent or distinct. حیاة means, life; faculty of growth, the faculty of sensation, and the faculty of intellect; freedom from grief or sorrow. حیوان is synonymous with حیاة but with an intensive signification and means, everlasting life or life which will not be followed by death; much or full life; real life (Lane).

Commentary:

The verse means to say that life without hardships and privations borne for a noble cause, and without sacrifices undergone for the sake of God, is "but an amusement and a sport," a useless and purposeless existence. The purposeful life is that which is spent in the quest of a sublime object, in preparation for everlasting life for which God has created man.

7:186.

10:46; 29:24; 32:11.

Commentary:

The verse means to say that if disbelievers had reflected over the great powers and faculties with which man has been endowed and had reflected also over the very limited duration of their worldly existence they would have realized that man’s life on this earth is not the be-all and end-all of his creation and that there is a fuller and better life beyond the grave where man’s spiritual progress will know no end and that the present life is only a preparation for the life hereafter. See also v. 12 below.

Commentary:

The complex, but flawless and consummate, creation of the solar system, constitutes, indeed, an invincible argument about life after death, viz. that the Great God Who could bring into being from nothing such a vast universe could also give man, who is but a mere speck in it, a new life after he is dead. This is the purport of the present and the following six verses. The verses further point out that when God has created such a complete system for man’s physical needs. He could not have failed to make similar provision for his spiritual needs.