Al-Ahqaf: (33) Or have they not seen...

There are several issues (Masā'il) in this verse:

Know that the Almighty mentioned at the beginning of the Sūrah indications of the existence of the Wise, Capable, Choosing God. He then derived two branches from this:

1. Refuting the claims of the idol worshippers.
2. Establishing prophethood and addressing their doubts regarding it, and responding to them.

Since the greatest reason for the rejection of the evidence by the disbelievers of Mecca was their delusion by worldly pleasures and their immersion in enjoying their delights and desires, and because submitting to Muhammad (PBUH) and acknowledging his superiority was difficult for them, God presented an example: the people of 'Ād. They were superior to the people of Muhammad in worldly benefits. When they persisted in disbelief, God destroyed them. This served as a warning to the people of Mecca if they persisted in denying the prophethood of Muhammad (PBUH).

After establishing prophethood for humankind, He followed it up by establishing prophethood among the Jinn. Up to this point, the discussion concerning Monotheism (Tawhīd) and Prophethood (Nubuwwah) is complete.

Following these, He established the issue of the Resurrection (Ma'ād). Whoever contemplates the evidence we have presented will know that the objective of the entire Qur'an is to establish Tawhīd, Nubuwwah, and Ma'ād. As for the stories, their purpose is to serve as parables in establishing these fundamental principles.

The purpose of this verse is to establish proof of God's capability to resurrect (Ba'th). The evidence for this is that God established proofs at the beginning of this Sūrah that "It is He who created the heavens and the earth." There is no doubt that creating them is greater and more magnificent than reviving a person after they have become dead. The One capable of the greater and more perfect must necessarily be capable of the lesser and weaker.

Furthermore, the verse concludes with: "Indeed, He is over all things competent (Qadīr)." The intent here is that the attachment of the soul to the body is a possible matter, because if it were not intrinsically possible, it would not have occurred in the first instance. Since God is capable of all possible things, He must be capable of that re-creation. These proofs are certain and evident.

Regarding the Almighty's statement: "Is not He... competent (bi-qādir)", the insertion of the preposition bā' (ب) into the predicate of inna (إنّ) is permissible because a negative particle (like laysa in this context) precedes inna and what is related to it. It is as if one is saying: "Is not God competent?"

Al-Zajjāj said: If you say, "I did not think Zayd would stand (mā ẓanantu anna Zaydan bi-qā'imin)," it is permissible. But saying, "I thought Zayd would stand (ẓanantu anna Zaydan bi-qā'imin)" is not permissible. And God knows best.

It is said, ʿuyītu bi-l-amr (عييت بالأمر) when one does not know its way/solution. From this comes the phrase: "Did We then become weary with the first creation?" (Qāf: 15).

Know that after establishing the truthfulness of the doctrine of gathering and resurrection, the Almighty mentioned some states of the disbelievers: "And the Day the disbelievers are presented to the Fire, [it will be said], 'Is this not the Truth?' They will say, 'Yes, by our Lord!' He will say, 'Then taste the punishment for what you used to deny.'"

The phrase "Is this not the Truth?" implies: It will be said to them, "Is this not the Truth?" The intent is to mock them and reprimand them for ridiculing God's promise and warning, just as they said, "And we shall not be punished" (As-Sāffāt: 59).