Ayah

وَإِن تَعۡجَبۡ فَعَجَبٌ قَوۡلُهُمۡ أَءِذَا كُنَّا تُرَٰبًا أَءِنَّا لَفِى خَلۡقٍ جَدِيدٍ ۗ أُوْلَٰٓئِكَ ٱلَّذِينَ كَفَرُواْ بِرَبِّهِمۡ ۖ وَأُوْلَٰٓئِكَ ٱلۡأَغۡلَٰلُ فِىٓ أَعۡنَاقِهِمۡ ۖ وَأُوْلَٰٓئِكَ أَصۡحَٰبُ ٱلنَّارِ ۖ هُمۡ فِيهَا خَٰلِدُونَ

Translation

If thou dost marvel (at their want of faith), strange is their saying: "When we are (actually) dust, shall we indeed then be in a creation renewed?" They are those who deny their Lord! They are those round whose necks will be yokes (of servitude): they will be Companions of the Fire, to dwell therein (for aye)!<br/>

Tafsir

And if you wonder, O Muhammad may peace and salutation be upon him, at the disbelievers denying you, then surely wondrous, [surely] deserving wonder, is their saying, in denial of resurrection: 'When we have become dust, shall we indeed then be [raised] in a new creation?', [it is wondrous] because the One Who has the power to originate creation and [to originate] what has been mentioned [above], without any precedent, has [also] the power to restore them [to life] (both hamzas, in both instances [a-idhaa and a-innaa], are pronounced; or [one may] pronounce the first and not pronounce the second, but in both cases inserting an alif or not [inserting it]; one variant reading has the first [a-idhaa] as the interrogative, and the second one [a-innaa] as the predicate, while another variant reading has the [exact] opposite). Those are the ones who disbelieve in their Lord; those - fetters shall be around their necks; and those, they shall be the inhabitants of the Hellfire, abiding

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