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Ayah
Word by Word
إِنَّ
Indeed
ٱللَّهَ
Allah
لَا
(is) not
يَسۡتَحۡيِۦٓ
ashamed
أَن
to
يَضۡرِبَ
set forth
مَثَلٗا
an example
مَّا
(like) even
بَعُوضَةٗ
(of) a mosquito
فَمَا
and (even) something
فَوۡقَهَاۚ
above it
فَأَمَّا
Then as for
ٱلَّذِينَ
those who
ءَامَنُواْ
believed
فَيَعۡلَمُونَ
[thus] they will know
أَنَّهُ
that it
ٱلۡحَقُّ
(is) the truth
مِن
from
رَّبِّهِمۡۖ
their Lord
وَأَمَّا
And as for
ٱلَّذِينَ
those who
كَفَرُواْ
disbelieved
فَيَقُولُونَ
[thus] they will say
مَاذَآ
what
أَرَادَ
(did) intend
ٱللَّهُ
Allah
بِهَٰذَا
by this
مَثَلٗاۘ
example
يُضِلُّ
He lets go astray
بِهِۦ
by it
كَثِيرٗا
many
وَيَهۡدِي
and He guides
بِهِۦ
by it
كَثِيرٗاۚ
many
وَمَا
And not
يُضِلُّ
He lets go astray
بِهِۦٓ
by it
إِلَّا
except
ٱلۡفَٰسِقِينَ
the defiantly disobedient
إِنَّ
Indeed
ٱللَّهَ
Allah
لَا
(is) not
يَسۡتَحۡيِۦٓ
ashamed
أَن
to
يَضۡرِبَ
set forth
مَثَلٗا
an example
مَّا
(like) even
بَعُوضَةٗ
(of) a mosquito
فَمَا
and (even) something
فَوۡقَهَاۚ
above it
فَأَمَّا
Then as for
ٱلَّذِينَ
those who
ءَامَنُواْ
believed
فَيَعۡلَمُونَ
[thus] they will know
أَنَّهُ
that it
ٱلۡحَقُّ
(is) the truth
مِن
from
رَّبِّهِمۡۖ
their Lord
وَأَمَّا
And as for
ٱلَّذِينَ
those who
كَفَرُواْ
disbelieved
فَيَقُولُونَ
[thus] they will say
مَاذَآ
what
أَرَادَ
(did) intend
ٱللَّهُ
Allah
بِهَٰذَا
by this
مَثَلٗاۘ
example
يُضِلُّ
He lets go astray
بِهِۦ
by it
كَثِيرٗا
many
وَيَهۡدِي
and He guides
بِهِۦ
by it
كَثِيرٗاۚ
many
وَمَا
And not
يُضِلُّ
He lets go astray
بِهِۦٓ
by it
إِلَّا
except
ٱلۡفَٰسِقِينَ
the defiantly disobedient
Translation
Allah disdains not to use the similitude of things, lowest as well as highest. Those who believe know that it is truth from their Lord; but those who reject Faith say: "What means Allah by this similitude?" By it He causes many to stray, and many He leads into the right path; but He causes not to stray, except those who forsake (the path),-
Tafsir
God is not ashamed to strike, to make, a similitude (mathal: is the first direct object; maa either represents an indefinite noun described by what comes after it and constitutes a second direct object, meaning 'whatever that similitude may be'; or it [the maa] is extra to emphasise the vileness [involved], so that what follows constitutes the second direct object); even of a gnat, (ba'ooda is the singular of ba'ood), that is, small flies; or anything above it, that is, larger than it, so that this explanation is not affected [by the size of the creature] with regard to the judgement [God is making]; as for the believers, they know it, the similitude, is the truth, established and given in this instance, from their Lord; but as for disbelievers, they say, 'What did God desire by this for a similitude?' (mathalan is a specification, meaning, 'by this similitude'; maa is an interrogative of rejection and is the subject; dhaa means alladhee, whose relative clause contains its predicate, in other words, 'what use is there in it?'). God then responds to them saying: Thereby, that is, by this similitude, He leads many astray, from the truth on account of their disbelieving in it, and thereby He guides many, believers on account of their belief in it; and thereby He leads none astray except the wicked, those that reject obedience to Him.
"Rewards of Righteous Believers
After mentioning the torment that Allah has prepared for His miserable enemies who disbelieve in Him and in His Messengers, He mentions the condition of His happy, loyal friends who believe in Him and in His Messengers, adhere to the faith and perform the good deeds. This is the reason why the Qur'an was called Mathani, based on the correct opinion of the scholars. We will elaborate upon this subject later.
Mathani means to mention faith and then disbelief, or vice versa. Or, Allah mentions the miserable and then the happy, or vice versa.
As for mentioning similar things, it is called Tashabbuh, as we will come to know, Allah willing.
Allah said,
وَبَشِّرِ الَّذِين امَنُواۡ وَعَمِلُواۡ الصَّالِحَاتِ أَنَّ لَهُمۡ جَنَّاتٍ تَجۡرِي مِن تَحۡتِهَا الَانۡهَارُ
And give glad tidings to those who believe and do righteous good deeds, that for them will be Gardens under which rivers flow (Paradise),
Consequently, Allah stated that Paradise has rivers that run beneath it, meaning, underneath its trees and rooms.
From Hadiths it is learned that the rivers of Paradise do not run in valleys, and that the banks of Al-Kawthar (the Prophet's lake in Paradise) are made of domes of hollow pearls, the sand of Paradise is made of scented musk while its stones are made from pearls and jewels. We ask Allah to grant Paradise to us, for verily, He is the Most Beneficent, Most Gracious.
Ibn Abi Hatim reported that Abu Hurayrah said that the Messenger of Allah said,
أَنۡهَارُ الۡجَنَّةِ تَفَجَّرُ تَحۡتَ تِلَلٍ أَوۡ مِنۡ تَحۡتِ جِبَالِ الۡمِسۡ
The rivers of Paradise spring from beneath hills, or mountains of musk.
He also reported from Masruq that Abdullah said,
""The rivers of Paradise spring from beneath mountains of musk.""
The similarity between the Fruits of Paradise
Allah said next,
كُلَّمَا رُزِقُواۡ مِنۡهَا مِن ثَمَرَةٍ رِّزۡقاً قَالُواۡ هَـذَا الَّذِي رُزِقۡنَا مِن قَبۡلُ
Every time they will be provided with a fruit therefrom, they will say:""This is what we were provided with before"".
Ibn Abi Hatim reported that Yahya bin Abi Kathir said,
""The grass of Paradise is made of saffron, its hills from musk and the boys of everlasting youth will serve the believers with fruits which they will eat. They will then be brought similar fruits, and the people of Paradise will comment, `This is the same as what you have just brought us.' The boys will say to them, `Eat, for the color is the same, but the taste is different.
Hence Allah's statement,
وَأُتُواۡ بِهِ مُتَشَابِهاً
and they will be given things in resemblance.""
Abu Jafar Ar-Razi narrated that Ar-Rabi bin Anas said that Abu Al-Aliyah said that,
وَأُتُواۡ بِهِ مُتَشَابِهاً
(and they will be given things in resemblance) means,
""They look like each other, but the taste is different.""
Also, Ikrimah said,
وَأُتُواۡ بِهِ مُتَشَابِهاً
(and they will be given things in resemblance),
""They are similar to the fruits of this life, but the fruits of Paradise taste better.""
Sufyan Ath-Thawri reported from Al-Amash, from Abu Thubyan, that Ibn Abbas said,
""Nothing in Paradise resembles anything in the life of this world, except in name.""
In another narration, Ibn Abbas said,
""Only the names are similar between what is in this life and what is in Paradise.""
The Wives of the People of Paradise are Pure
Allah said,
وَلَهُمۡ فِيهَا أَزۡوَاجٌ مُّطَهَّرَةٌ
and they shall have therein Azwajun Mutahharatun,
Ibn Abi Talhah reported that Ibn Abbas said,
""Purified from filth and impurity.""
Also, Mujahid said,
""From menstruation, relieving the call of nature, urine, spit, semen and pregnancies.""
Also, Qatadah said,
""Purified from impurity and sin.""
In another narration, he said,
""From menstruation and pregnancies.""
Further, Ata, Al-Hasan, Ad-Dahhak, Abu Salih, Atiyah and As-Suddi were reported to have said similarly.
Allah's statement,
وَهُمۡ فِيهَا خَالِدُون
and they will abide therein forever.
meaning ultimate happiness, for the believers will enjoy everlasting delight, safe from death and disruption of their bliss, for it never ends or ceases.
We ask Allah to make us among these believers, for He is the Most Generous, Most Kind and Most merciful.
Allah says;
إِنَّ اللَّهَ لَا يَسۡتَحۡيِي أَن يَضۡرِبَ مَثَلً مَّا بَعُوضَةً فَمَا فَوۡقَهَا
Verily, Allah is not ashamed to set forth a parable even of a mosquito or so much more when it is bigger (or less when it is smaller) than it.
In his Tafsir, As-Suddi reported that Ibn Abbas, Ibn Mas`ud, and some Companions said;
""When Allah gave these two examples of the hypocrites"" meaning Allah's statements,
مَثَلُهُمۡ كَمَثَلِ الَّذِي اسۡتَوۡقَدَ نَاراً
(Their likeness is as the likeness of one who kindled a fire), (2:17) and,
أَوۡ كَصَيِّبٍ مِّنَ السَّمَاء
(Or like a rainstorm from the sky), (2:19) ""The hypocrites said, `Allah's far more exalted than for Him to make such examples.' So Allah revealed these Ayat (2:26-27) up to:
هُمُ الۡخَاسِرُون
(Who are the losers)"".
Sa`id said that Qatadah said,
""Allah does not shy away from the truth when He mentions a matter as a parable, whether this matter is significant or not. When Allah mentioned the flies and the spider in His Book, the people of misguidance said, `Why did Allah mention these things.' So Allah revealed;
إِنَّ اللَّهَ لَا يَسۡتَحۡيِي أَن يَضۡرِبَ مَثَلً مَّا بَعُوضَةً فَمَا فَوۡقَهَا
(Verily, Allah is not ashamed to set forth a parable even of a mosquito or so much more when it is bigger (or less when it is smaller) than it).""
A Parable about the Life of This World
Abu Jafar Ar-Razi reported that Ar-Rabi bin Anas commented on this Ayah (2:26);
""This is an example that Allah has given for the life of this world. The mosquito lives as long as it needs food, but when it gets fat, it dies. This is also the example of people whom Allah mentioned in the Qur'an:when they acquire (and collect the delights of) the life of this world, Allah then takes them away.""
Afterwards, he recited,
فَلَمَّا نَسُواۡ مَا ذُكِّرُواۡ بِهِ فَتَحۡنَا عَلَيۡهِمۡ أَبۡوَابَ كُلِّ شَىۡءٍ
So, when they forgot (the warning) with which they had been reminded, We opened for them the gates of every (pleasant) thing. (6:44)
In this Ayah (2:26) Allah stated that He does not shy away or hesitate in making an example or parable of anything, whether the example involves a significant or an insignificant matter. Allah's statement,
فَمَا فَوۡقَهَا
(Or so much more when it is bigger than it) Fama fawqaha means,
something bigger than the mosquito, which is one of the most insignificant and tiniest of creatures.
Muslim narrated that Aishah said that the Messenger of Allah said,
مَا مِنۡ مُسۡلِمٍ يُشَاكُ شَوكَةً فَمَا فَوۡقَهَا إِلاَّ كُتِبَتۡ لَهُ بِهَا دَرَجَةٌ وَمُحِيَتۡ عَنۡهُ بِهَا خَطِييَة
No Muslim is harmed by a thorn, Fama fawqaha (or something larger), but a good deed will be written for him and an evil deed will be erased from his record.
So Allah has informed us that there is no matter that is too small that is exempt from being used as an example, even if it was as insignificant as a mosquito or a spider.
Allah said,
يأَيُّهَا النَّاسُ ضُرِبَ مَثَلٌ فَاسۡتَمِعُواۡ لَهُ إِنَّ الَّذِينَ تَدۡعُونَ مِن دُونِ اللَّهِ لَن يَخۡلُقُواۡ ذُبَاباً وَلَوِ اجۡتَمَعُواۡ لَهُ وَإِن يَسۡلُبۡهُمُ الذُّبَابُ شَيۡياً لاأَّ يَسۡتَنقِذُوهُ مِنۡهُ ضَعُفَ الطَّالِبُ وَالۡمَطۡلُوبُ
O mankind! A similitude has been coined, so listen to it (carefully):Verily, those on whom you call besides Allah, cannot create (even) a fly, even though they combine together for the purpose. And if the fly snatches away a thing from them, they will have no power to release it from the fly. So weak are (both) the seeker and the sought. (22:73)
مَثَلُ الَّذِينَ اتَّخَذُواۡ مِن دُونِ اللَّهِ أَوۡلِيَأءَ كَمَثَلِ الۡعَنكَبُوتِ اتَّخَذَتۡ بَيۡتاً وَإِنَّ أَوۡهَنَ الۡبُيُوتِ لَبَيۡتُ الۡعَنكَبُوتِ لَوۡ كَانُواۡ يَعۡلَمُونَ
The likeness of those who take (false deities as) Awliya (protectors, helpers) other than Allah is the likeness of a spider who builds (for itself) a house; but verily, the frailest (weakest) of houses is the spider's house ـ if they but knew. (29:41)
and,
أَلَمۡ تَرَ كَيۡفَ ضَرَبَ اللَّهُ مَثَلً كَلِمَةً طَيِّبَةً كَشَجَرةٍ طَيِّبَةٍ أَصۡلُهَا ثَابِتٌ وَفَرۡعُهَا فِى السَّمَأءِ
تُوۡتِى أُكُلَهَا كُلَّ حِينٍ بِإِذۡنِ رَبِّهَا وَيَضۡرِبُ اللَّهُ الَامۡثَالَ لِلنَّاسِ لَعَلَّهُمۡ يَتَذَكَّرُونَ
وَمَثلُ كَلِمَةٍ خَبِيثَةٍ كَشَجَرَةٍ خَبِيثَةٍ اجۡتُثَّتۡ مِن فَوۡقِ الاٌّرۡضِ مَا لَهَا مِن قَرَارٍ
يُثَبِّتُ اللَّهُ الَّذِينَ ءَامَنُواۡ بِالۡقَوۡلِ الثَّابِتِ فِى الۡحَيَوةِ الدُّنۡيَا وَفِى الاٌّخِرَةِ وَيُضِلُّ اللَّهُ الظَّـلِمِينَ وَيَفۡعَلُ اللَّهُ مَا يَشَأءُ
See you not how Allah sets forth a parable!
A goodly word as a goodly tree, whose root is firmly fixed, and its branches (reach) to the sky (i.e. very high). Giving its fruit at all times, by the leave of its Lord, and Allah sets forth parables for mankind in order that they may remember.
And the parable of an evil word is that of an evil tree uprooted from the surface of earth, having no stability.
Allah will keep firm those who believe, with the word that stands firm in life of this world (i.e. they will keep on worshipping Allah alone and none else), and in the Hereafter. And Allah will cause the Zalimin (polytheists and wrongdoers) to go astray those and Allah does what He wills. (14:24-27)
Allah said,
ضَرَبَ اللَّهُ مَثَلً عَبۡدًا مَّمۡلُوكًا لاَّ يَقۡدِرُ عَلَى شَىۡءٍ
Allah puts forward the example of (two men ـ a believer and a disbeliever); a servant under the possession of another, he has no power of any sort. (16:75)
He then said,
وَضَرَبَ اللَّهُ مَثَلً رَّجُلَيۡنِ أَحَدُهُمَأ أَبۡكَمُ لَا يَقۡدِرُ عَلَى شَىۡءٍ وَهُوَ كَلٌّ عَلَى مَوۡلاهُ أَيۡنَمَا يُوَجِّههُّ لَا يَأۡتِ بِخَيۡرٍ هَلۡ يَسۡتَوِى هُوَ وَمَن يَأۡمُرُ بِالۡعَدۡلِ
And Allah puts forward (another) example of two men, one of them dumb, who has no power over anything, and he is a burden on his master; whichever way he directs him, he brings no good. Is such a man equal to one who commands justice! (16:76)
Also, Allah said,
ضَرَبَ لَكُمۡ مَّثَلً مِّنۡ أَنفُسِكُمۡ هَلۡ لَّكُمۡ مِّن مَّا مَلَكَتۡ أَيۡمَـنُكُمۡ مِّن شُرَكَأءَ فِى مَا رَزَقۡنَـكُمۡ
He sets forth for you a parable from your own selves:Do you have partners among those whom your right hands possess (i.e. your servants) to share as equals in the wealth we have bestowed on you! (30:28)
Mujahid commented on Allah's statement,
إِنَّ اللَّهَ لَا يَسۡتَحۡيِي أَن يَضۡرِبَ مَثَلً مَّا بَعُوضَةً فَمَا فَوۡقَهَا
(Verily, Allah is not ashamed to set forth a parable even of a mosquito or so much more when it is bigger than it),
""The believers believe in these parables, whether they involve large matters or small, because they know that they are the truth from their Lord, and Allah guides the believers by these parables.""
Allah's statement;
فَأَمَّا الَّذِينَ امَنُواۡ فَيَعۡلَمُونَ أَنَّهُ الۡحَقُّ مِن رَّبِّهِمۡ وَأَمَّا الَّذِينَ كَفَرُواۡ فَيَقُولُونَ مَاذَا أَرَادَ اللَّهُ بِهَـذَا مَثَلً
And as for those who believe, they know that it is the truth from their Lord, but as for those who disbelieve, they say:""What did Allah intend by this parable?""
يُضِلُّ بِهِ كَثِيراً
By it He misleads many,
In his Tafsir, As-Suddi reported that Ibn Abbas, Ibn Mas`ud and other people among the Companions said,
""Meaning the hypocrites. Allah guides the believers with these parables, and the straying of the hypocrites increases when they reject the parables that Allah mentioned for them which they know are true. This is how Allah misleads them.""
وَيَهۡدِي بِهِ
And He guides thereby,
meaning, with the parables,
كَثِيراً
many,
from among the people of faith and conviction. Allah adds guidance to their guidance, and faith to their faith, because they firmly believe in what they know to be true, that is, the parables that Allah has mentioned. This is guidance that Allah grants them;
وَمَا يُضِلُّ بِهِ إِلاَّ الۡفَاسِقِين
And He misleads thereby only the Fasiqin (the rebellious, disobedient to Allah),
meaning, the hypocrites.
The Arabs say that the date has Fasaqat, when it comes out of its skin, and they call the mouse a Fuwaysiqah, because it leaves its den to cause mischief.
The Two Sahihs recorded Aishah saying that the Messenger of Allah said,
خَمۡسٌ فَوَاسِقُ يُقۡتَلۡنَ فِي الۡحِلِّ وَالۡحَرَمِ الغُرَابُ وَالۡحِدَأَةُ وَالۡعَقۡرَبُ وَالۡفَأۡرَةُ وَالۡكَلۡبُ الۡعَقُور
Five animals are Fawasiq, and they must be killed during Ihram and otherwise:
the crow,
the kite,
the scorpion,
the mouse and
the rabid dog.
Fasiq, includes the disbeliever and the disobedient. However, the Fisq of the disbeliever is worse, and this is the type of Fasiq that the Ayah is describing here, because Allah described them as,
الَّذِينَ يَنقُضُونَ عَهۡدَ اللَّهِ مِن بَعۡدِ مِيثَاقِهِ وَيَقۡطَعُونَ مَا أَمَرَ اللَّهُ بِهِ أَن يُوصَلَ وَيُفۡسِدُونَ فِي الَارۡضِ أُولَـيِكَ هُمُ الۡخَاسِرُون
Those who break Allah's covenant after ratifying it, and sever what Allah has ordered to be joined and do mischief on earth, it is they who are the losers.
These are the characteristics of the disbelievers and they contradict the qualities of the believers.
Similarly, Allah said in Surah Ar-Ra`d,
أَفَمَن يَعۡلَمُ أَنَّمَأ أُنزِلَ إِلَيۡكَ مِن رَبِّكَ الۡحَقُّ كَمَنۡ هُوَ أَعۡمَى إِنَّمَا يَتَذَكَّرُ أُوۡلُواۡ الَالۡبَـبِ
الَّذِينَ يُوفُونَ بِعَهۡدِ اللَّهِ وَلَا يِنقُضُونَ الۡمِيثَـقَ
وَالَّذِينَ يَصِلُونَ مَأ أَمَرَ اللَّهُ بِهِ أَن يُوصَلَ وَيَخۡشَوۡنَ رَبَّهُمۡ وَيَخَافُونَ سُوءَ الحِسَابِ
Shall he then, who knows that what has been revealed unto you (O Muhammad) from your Lord is the truth, be like him who is blind! But it is only the men of understanding that pay heed.
Those who fulfill the covenant of Allah and break not the Mithaq (bond, treaty, covenant).
And those who join that which Allah has commanded to be joined (i.e. they are good to their relatives and do not sever the bond of kinship), and fear their Lord, and dread the terrible reckoning. (13:19-21)) until,
وَالَّذِينَ يَنقُضُونَ عَهۡدَ اللَّهِ مِن بَعۡدِ مِيثَـقِهِ وَيَقۡطَعُونَ مَأ أَمَرَ اللَّهُ بِهِ أَن يُوصَلَ وَيُفۡسِدُونَ فِى الاٌّرۡضِ أُوۡلَـيِكَ لَهُمُ اللَّعۡنَةُ وَلَهُمۡ سُوءُ الدَّارِ
And those who break the covenant of Allah, after its ratification, and sever that which Allah has commanded to be joined (i.e. they sever the bond of kinship and are not good to their relatives), and work mischief in the land, on them is the curse (i.e. they will be far away from Allah's mercy), and for them is the unhappy (evil) home (i.e. Hell). (13:25)
The covenant that these deviant people broke is Allah's covenant with His creation, that is, to obey Him and avoid the sins that He prohibited. This covenant was reiterated in Allah's Books and by the words of His Messengers. Ignoring this covenant constitutes breaking it.
It was said that the Ayah (2:27) is about the disbelievers and the hypocrites among the People of the Book. In this case, the covenant that they broke is the pledge that Allah took from them in the Tawrah to follow Muhammad when he is sent as a Prophet, and to believe in him, and in what he was sent with. Breaking Allah's covenant in this case occurred when the People of the Book rejected the Prophet after they knew the truth about him, and they hid this truth from people, even though they swore to Allah that they would do otherwise. Allah informed us that they threw the covenant behind their backs and sold it for a miserable price.
It was also reported that the Ayah (2:27) refers to all disbelievers, idol worshippers and hypocrites. Allah took their pledge to believe in His Oneness, showing them the signs that testify to His Lordship. He also took a covenant from them to obey His commands and refrain from His prohibitions, knowing that His Messengers would bring proofs and miracles that none among the creation could ever produce. These miracles testified to the truth of Allah's Messengers. The covenant was broken when the disbelievers denied what was proven to them to be authentic and rejected Allah's Prophets and Books, although they knew that they were the truth.
This Tafsir was reported from Muqatil bin Hayyan, and it is very good. It is also the view that Az-Zamakhshari held.
Allah's statement next,
وَيَقۡطَعُونَ مَا أَمَرَ اللَّهُ بِهِ أَن يُوصَلَ
And sever what Allah has ordered to be joined,
is in reference to keeping the relations with the relatives, as Qatadah asserted.
This Ayah is similar to Allah's statement,
فَهَلۡ عَسَيۡتُمۡ إِن تَوَلَّيۡتُمۡ أَن تُفۡسِدُواۡ فِى الاٌّرۡضِ وَتُقَطِّعُواۡ أَرۡحَامَكُمۡ
Would you then, if you were given the authority, do mischief in the land, and sever your ties of kinship. (47:22)
Ibn Jarir At-Tabari preferred this opinion.
However, it has been said that the meaning of the Ayah (2:27) here is more general. Hence, everything that Allah has commanded to nurture, and the people severed, is included in its meaning.
The Meaning of `Loss
Muqatil bin Hayyan commented on Allah's statement,
أُولَـيِكَ هُمُ الۡخَاسِرُون
(It is they who are the losers),
""In the Hereafter.""
Similarly, Allah said,
أُوۡلَـيِكَ لَهُمُ اللَّعۡنَةُ وَلَهُمۡ سُوءُ الدَّارِ
On them is the curse (i.e. they will be far away from Allah's mercy), and for them is the unhappy (evil) home (i.e. Hell). (13:25)
Also, Ad-Dahhak said that Ibn Abbas said,
""Every characteristic that Allah describes those other than the people of Islam - such as being losers - then it refers to disbelief. However, when they are attributed to the people of Islam, then these terms refer to sin.""
Ibn Jarir commented on Allah's statement,
أُولَـيِكَ هُمُ الۡخَاسِرُون
(It is they who are the losers),
""Losers is plural for loser, this word refers to whoever decreased his own share of Allah's mercy by disobeying Him, just as the merchant loses in his trade by sustaining capital loss. Such is the case with the hypocrite and the disbeliever who lose their share of the mercy that Allah has in store for His servants on the Day of Resurrection. And that is when the disbeliever and the hypocrite most desperately need Allah's mercy.
Allah testifies to the fact that He exists and that He is the Creator and the Sustainer Who has full authority over His servants,
كَيۡفَ تَكۡفُرُونَ بِاللَّهِ وَكُنتُمۡ أَمۡوَاتاً فَأَحۡيَاكُمۡ ثُمَّ يُمِيتُكُمۡ ثُمَّ يُحۡيِيكُمۡ ثُمَّ إِلَيۡهِ تُرۡجَعُونَ
How can you disbelieve in Allah seeing that you were dead and He gave you life! Then He will give you death, then again will bring you to life (on the Day of Resurrection) and then unto Him you will return.
How can anyone deny Allah's existence or worship others with Him while;
وَكُنتُمۡ أَمۡوَاتاً فَأَحۡيَاكُمۡ
(You were dead and He gave you life),
meaning, He brought them from the state of non-existence to life.
Similarly, Allah said,
أَمۡ خُلِقُواۡ مِنۡ غَيۡرِ شَىۡءٍ أَمۡ هُمُ الۡخَـلِقُونَ
أَمۡ خَلَقُواۡ السَّمَـوَتِ وَالاٌّرۡضَ بَل لاَّ يُوقِنُونَ
Were they created by nothing! Or were they themselves the creators! Or did they create the heavens and the earth! Nay, but they have no firm belief. (52:35-36)
and,
هَلۡ أَتَى عَلَى الاِنسَـنِ حِينٌ مِّنَ الدَّهۡرِ لَمۡ يَكُن شَيۡياً مَّذۡكُوراً
Has there not been over man a period of time, when he was not a thing worth mentioning. (76:1)
There are many other Ayat on this subject.
Ibn Jarir reported from Ata that Ibn Abbas said that,
وَكُنتُمۡ أَمۡوَاتاً فَأَحۡيَاكُمۡ
(Seeing that you were dead and He gave you life) means,
""You did not exist beforehand. You were nothing until Allah created you; He will bring death to you and then bring you back to life during Resurrection.""
Ibn Abbas then said, ""This is similar to Allah's statement;
قَالُواۡ رَبَّنَأ أَمَتَّنَا اثۡنَتَيۡنِ وَأَحۡيَيۡتَنَا اثۡنَتَيۡنِ
They will say:""Our Lord! You have made us to die twice and You have given us life twice."" (40:11)"
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