Tafsir of Al-Qiyamah 75:3

It is said that the sentence is: "Does man think...?" and it is also said that it is: "Does he think...?" while "Nay, [We are] able..." is the answer. Both of these views are essentially baseless, just like the claim that there is no need for an answer because of the denial of the oaths.

"Man" (al-insan) refers to the genus. The interrogative particle (the hamza) is for the denial of the actual occurrence, to treat it as repugnant, and to rebuke it. The particle an (that) is the reduced form of anna (the heavy/emphatic form), and its subject (the pronoun of the affair) is elided. That is: Does he think that the state of affairs is that We shall not assemble his bones after they have been scattered? The sum of this is that such a groundless assumption—void of evidence and contradictory to the Truth of Certainty (haqq al-yaqin) and its explicit meaning—could not have been made. The attribution to the genus is because there are those among them who assume this; indeed, it is perhaps the majority.

It is permitted that the definite article in "the man" (al-insan) refers to a specific individual (al-‘ahd). The intended man is ‘Adi ibn Abi Rabi‘ah, the brother-in-law of al-Akhnas ibn Shariq; these are the two regarding whom the Prophet—may Allah exalt him and grant him peace—used to say: "O Allah, protect me from the evil neighbor." It is narrated that he came to him—upon him be peace and prayer—and said: "O Muhammad, tell me about the Day of Resurrection, when it will be and what its affair is?" The Messenger of Allah—may Allah exalt him and grant him peace—informed him, to which he replied: "If I were to witness that day, I would not believe you, O Muhammad, nor would I believe in it, nor would Allah assemble these bones." Consequently, this was revealed.

It is also said that it refers to Abu Jahl, as it is narrated that he used to say: "Does Muhammad claim that Allah will assemble these bones after they have decayed and scattered, and return them as a new creation?" Consequently, this was revealed. As for the intent of the genus, the occasion of revelation does not negate it. The mention of "bones" is because the meaning pertains to the restoration of man and the assembly of his scattered parts, since bones are the framework of the creation.

Qatadah read it as tujma‘u (with the ta), indicating the passive voice, with ‘izamuhu (his bones) in the nominative case as the deputy of the subject (na’ib al-fa‘il).