Tafsir of Maryam 19:66-70

Surah Maryam (19): Verses 66–70

[66] And man says, "When I am dead, shall I truly be brought forth alive?"

It is as if, after Allah commanded worship and perseverance therein, a questioner asked: "These acts of worship yield no benefit in this world, and as for the Hereafter, a group denies it. Therefore, a proof for resurrection must be mentioned so that engaging in worship becomes clearly beneficial."

For this reason, Allah recounts the saying of those who deny the Resurrection: {And man says, "When I am dead, shall I truly be brought forth alive?"}

They said this out of denial and incredulity. There are two interpretations regarding the term al-insān (man):

1. It refers to the entire human species. If one objects, "Not everyone says this, so how is this attribution correct?" The answer is twofold:
   • Since this statement existed among those of his kind, it is valid to attribute it to all of them, just as one says, "The sons of so-and-so killed someone," even if only one man from them was the killer.
   • This sense of incredulity initially exists in the nature of every person, but some abandoned this natural doubt due to the decisive proof established for its truth.
2. It refers to a specific individual. It is said to be Abu Jahl, or it is said to be Ubayy ibn Khalaf, or it refers to the species of disbelievers who deny the Resurrection.

Then, Allah established the proof for the truth of the Resurrection with His saying: {Does man not remember that We created him before, when he was nothing?}

All reciters pronounce yadhakkaru (does he remember) with a shaddah (intensification), except for Nafi', Ibn 'Amir, and 'Asim, who recited it with a takhfif (lightening, i.e., yadhakkaru). If read with the takhfif, it is closer to the intended meaning, as the goal is contemplation and reflection: if he was created before from nothing, then it is possible for him to be brought back a second time.

Some scholars said that if all creatures gathered to present an argument for the Resurrection with this brevity, they would be incapable of doing so, as there is no doubt that bringing something back a second time is easier than creating it initially. This is analogous to His saying: {Say, "He will give life to them who produced them the first time"} (Ya-Sin: 79), and {And He is the One who begins creation; then He repeats it, and that is [even] easier for Him} (Ar-Rum: 27).

Our associates (scholars of Kalam) used this verse as proof that non-existence is "nothing," but this is weak. This is because "man" is composed of assembled substances (jawāhir) upon which accidents (a'rāḍ) depend. This aggregate was not a "thing" [in the sense of a complete being], but how can you assert that each one of those constituent parts was not a thing before it came into existence?

If one asks: Why did Allah command man to remember (dhikr) when remembrance is knowledge of something previously known, which might be forgotten in between? We reply: The command is to reflect (tafakkur) and thus come to know, especially if read as yadhakkaru (with shaddah). If read as yadhakkaru (with takhfif), the meaning is: Does man not know this from his own state? For everyone knows that he was not alive in the world, then he became alive.

After establishing the required point with evidence, the Almighty followed it up with warnings from several aspects:

1. {By your Lord, We will surely gather them and the devils,} The benefit of the oath is twofold:
   • It is customary to confirm news with an oath.
   • Allah swearing by His name, associated with the name of His Messenger (peace be upon him), magnifies his status, just as He magnified the status of the heaven and the earth in His saying: {By the Lord of heaven and earth, it is the truth} (Adh-Dhariyat: 23). The waw in {and the devils} (wa-sh-shayāṭīn) can be for conjunction ('aṭf) or for accompaniment (ma'iyyah), and the latter is more impactful. The meaning is that they will be gathered along with their companions, the devils who misled them—every disbeliever paired with a devil in chains.

2. {Then We will surely bring them around Hell on their knees.} This gathering will occur before they are admitted into Hell. Furthermore, Allah will gather them in the most abject form, indicated by {on their knees} (jathiyyan), because the one kneeling on his knees is in a posture of humiliation or inability. If one objects: This state applies to everyone, as indicated by {And you will see every nation kneeling} (Al-Jathiyah: 28), because it is customary for people in the courts of kings to kneel due to anticipation, anxiety, or the severity of the matter which prevents them from standing. If this is general for everyone, how does it specifically indicate the humiliation of the disbelievers? We reply: Perhaps the meaning is that they will remain in this state from the time of gathering until the time of standing in the court, which necessitates greater humiliation for them.

3. {Then We will surely extract from every sect those of them who were most severe against the Most Merciful in rebellion.} Shī'ah (sect) is a form like firqah (group) or fi'ah (faction), meaning a group that followed a misguider. Allah says: {Indeed, those who have divided their religion and become sects} (Al-An'am: 159). The meaning is that Allah will first gather them around Hell kneeling, then He will distinguish some from others. Whoever was most rebellious in his disbelief will be assigned a greater punishment, because the punishment for the one who misleads must be greater than the punishment for one who is misled following another. The punishment for one who rebels and acts arrogantly is not like the punishment of a mere imitator, nor is the punishment of one who introduces falsehoods like the punishment of one who follows him while heedless. Allah says: {Those who disbelieved and barred [others] from the way of Allah, We will increase them in punishment over [their] punishment because of the corruption they were causing} (An-Nahl: 88), and {And they will surely bear their own burdens and burdens along with their burdens} (Al-'Ankabut: 13). Thus, Allah clarified that He will extract from every faction those who were most severe in rebellion and arrogance so that it becomes known that their punishment is more severe. The benefit of this distinction is specialization in the severity of the punishment, not specialization in the existence of the punishment. Therefore, He said concerning all of them: {Then We are most knowing of those most worthy of being burned therein.} The term awlā (most worthy) is only used when the people share in the punishment.

There is a difference of opinion regarding the grammatical case of ayuhum (which of them):

• According to Al-Khalil, it is in the nominative case (raf') based on narration, meaning: "We will extract those about whom it is said, 'Which of them is the most severe?'"
• According to Sibawayh, it is indeclinable (mabnī 'alā aḍ-ḍamm) because the beginning of the sentence, which would serve as the relative clause (ṣilah), is omitted. If it were present, it would be declined. Another view is that ayuhum itself is the predicate (khabar).

[67] And there is none of you except he will pass over it [Hell]; that is upon your Lord a decree [so ordered].

[68] Then We will save those who feared Allah and leave the wrongdoers therein on their knees.