Surah al-Jathiyah (Kneeling ) 45 : 24
Translations
Pickthall
Yusuf Ali
Qur'an Dictionary
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Word | Arabic word | |
(45:24:1) waqālū And they say |
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(45:24:2) |
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(45:24:3) |
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(45:24:4) illā (is) but |
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(45:24:5) ḥayātunā our life |
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(45:24:6) l-dun'yā (of) the world |
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(45:24:7) namūtu we die |
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(45:24:8) wanaḥyā and we live |
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(45:24:9) |
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(45:24:10) yuh'likunā destroys us |
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(45:24:11) illā except |
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(45:24:12) l-dahru the time |
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(45:24:13) |
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(45:24:14) |
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(45:24:15) |
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(45:24:16) |
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(45:24:17) ʿil'min knowledge |
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(45:24:18) |
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(45:24:19) |
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(45:24:20) illā (do) but |
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(45:24:21) yaẓunnūna guess |
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Explanatory Note
So short-sighted were they that they considered life to be nothing beyond what they saw before their very eyes: one generation dies and another replaces it in life. Apparently, no hand deals death; it is all a question of days that pass and time that elapses bringing death to all. It is time, then, that ends their lives, making them die. This is a superficial outlook that does not go beyond appearances to discover subtle reasons and causes. They do not ask what brings them life; or, when it is there, what takes it away? They see that death does not occur according to a defined system or after a certain number of days and years. Instead, they think that only the passage of time deprives them of life.
3. Surah Overview
The period of the revelation of this Surah also has not been mentioned in any authentic hadith, but its subject matter clearly shows that it was revealed consecutively after Surah 44: ad-Dukhan (Smoke). The close resemblance between the contents of the two Surahs makes them appear as twins.
10. Wiki Forum
11. Tafsir Zone
Overview Verses (24 - 26) This last passage of the surah presents what the idolaters used to say about the hereafter, resurrection and accountability on the Day of Judgement. It refutes their arguments, citing irrefutable evidence drawn from their own particular situation. It then portrays a scene from the Day of Judgement which they see as closing in upon them, even though it is not as yet due. This is because the Qur'anic style presents it as if it is there before their very eyes. The surah then concludes with praises of God, the only Lord of the heavens and the earth and all those who live within them. His glory is extolled and no one can aspire to His position of absolute power. A Narrow View of Life They say: 'There is nothing beyond our lift in this world. We die, we live, nothing but time destroys us.' Of this they have no knowledge whatsoever. They merely guess. Whenever Our revelations are recited to them in all their clarity, their only argument is to say: `Bring back our forefathers, if what you claim be true.' Say: it is God who gives you lift, then causes you to die; and then He will gather you all on Resurrection Day of which there is no doubt, though most people do not understand.' (Verses 24-26) So short-sighted were they that they considered life to be nothing beyond what they saw before their very eyes: one generation dies and another replaces it in life. Apparently, no hand deals death; it is all a question of days that pass and time that elapses bringing death to all. It is time, then, that ends their lives, making them die. This is a superficial outlook that does not go beyond appearances to discover subtle reasons and causes. They do not ask what brings them life; or, when it is there, what takes it away? They see that death does not occur according to a defined system or after a certain number of days and years. Instead, they think that only the passage of time deprives them of life. Death comes to all: children and the elderly, the healthy and the ill, the strong and the weak. Therefore, when we carefully consider the reason behind all this, time is an inadequate explanation. Therefore, God says of them: "Of this they have no knowledge whatsoever. They merely guess." (Verse 24) Their guesses are wild, lack proper reflection, sound knowledge and an understanding of cause and effect. They do not look carefully at the two phenomena of life and death to realize that they are the result of a will other than that of man and a reason other than the passage of time. "Whenever Our revelations are recited to them in all their clarity, their only argument is to say: 'Bring back our forefathers, if what you claim be true.'" (Verse 25) This is a similarly superficial outlook devoid of any understanding of the laws of creation, God's wisdom or the secret that lies beyond life and death. People live on this planet so that they have a chance to work towards their ultimate destiny. Thus, God tests them by means of what He places at their disposal in this life. They then die and await the time of reckoning determined by Him. They will account for what they did in this life. Therefore, when they die, they do not return to this world. No purpose is sewed by such a return before the appointed time. They will not return merely because a group of human beings suggest they should. The major laws God has set in operation in the universe are not changed as a result of human suggestion. There is no question whatsoever of their naivety in answer to God's revelations being taken up: "Bring back our forefathers, if what you claim be true." (Verse 25) Why should God bring back their forefathers before the time He, in His infinite wisdom, has determined? To convince them that God is able to bring the dead back to life? How amazing! Do they not see that God initiates life at every moment before their very eyes, in accordance with the law He has set for life? "Say: It is God who gives you life, then causes you to die; and then He will gather you all on Resurrection Day of which there is no doubt." (Verse 26) The very miracle they want to see done to their fathers occurs before their very eyes. It is God who grants life and causes death. There is nothing surprising, then, that He will bring the dead back to life, gathering them all on Resurrection Day. Why should they entertain any doubt about this, when they see it occurring before them: "Though most people do not understand." (Verse 26) The Qur'an's comment on this visible fact cites the origin of all: "To God belongs the dominion over the heavens and the earth." (Verse 27) He is the One who makes and controls everything in the universe, and He is the One able to originate and reinstate everything and everyone. |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
Mawdudi
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
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Overview Verses (24 - 26) This last passage of the surah presents what the idolaters used to say about the hereafter, resurrection and accountability on the Day of Judgement. It refutes their arguments, citing irrefutable evidence drawn from their own particular situation. It then portrays a scene from the Day of Judgement which they see as closing in upon them, even though it is not as yet due. This is because the Qur'anic style presents it as if it is there before their very eyes. The surah then concludes with praises of God, the only Lord of the heavens and the earth and all those who live within them. His glory is extolled and no one can aspire to His position of absolute power. A Narrow View of Life They say: 'There is nothing beyond our lift in this world. We die, we live, nothing but time destroys us.' Of this they have no knowledge whatsoever. They merely guess. Whenever Our revelations are recited to them in all their clarity, their only argument is to say: `Bring back our forefathers, if what you claim be true.' Say: it is God who gives you lift, then causes you to die; and then He will gather you all on Resurrection Day of which there is no doubt, though most people do not understand.' (Verses 24-26) So short-sighted were they that they considered life to be nothing beyond what they saw before their very eyes: one generation dies and another replaces it in life. Apparently, no hand deals death; it is all a question of days that pass and time that elapses bringing death to all. It is time, then, that ends their lives, making them die. This is a superficial outlook that does not go beyond appearances to discover subtle reasons and causes. They do not ask what brings them life; or, when it is there, what takes it away? They see that death does not occur according to a defined system or after a certain number of days and years. Instead, they think that only the passage of time deprives them of life. Death comes to all: children and the elderly, the healthy and the ill, the strong and the weak. Therefore, when we carefully consider the reason behind all this, time is an inadequate explanation. Therefore, God says of them: "Of this they have no knowledge whatsoever. They merely guess." (Verse 24) Their guesses are wild, lack proper reflection, sound knowledge and an understanding of cause and effect. They do not look carefully at the two phenomena of life and death to realize that they are the result of a will other than that of man and a reason other than the passage of time. "Whenever Our revelations are recited to them in all their clarity, their only argument is to say: 'Bring back our forefathers, if what you claim be true.'" (Verse 25) This is a similarly superficial outlook devoid of any understanding of the laws of creation, God's wisdom or the secret that lies beyond life and death. People live on this planet so that they have a chance to work towards their ultimate destiny. Thus, God tests them by means of what He places at their disposal in this life. They then die and await the time of reckoning determined by Him. They will account for what they did in this life. Therefore, when they die, they do not return to this world. No purpose is sewed by such a return before the appointed time. They will not return merely because a group of human beings suggest they should. The major laws God has set in operation in the universe are not changed as a result of human suggestion. There is no question whatsoever of their naivety in answer to God's revelations being taken up: "Bring back our forefathers, if what you claim be true." (Verse 25) Why should God bring back their forefathers before the time He, in His infinite wisdom, has determined? To convince them that God is able to bring the dead back to life? How amazing! Do they not see that God initiates life at every moment before their very eyes, in accordance with the law He has set for life? "Say: It is God who gives you life, then causes you to die; and then He will gather you all on Resurrection Day of which there is no doubt." (Verse 26) The very miracle they want to see done to their fathers occurs before their very eyes. It is God who grants life and causes death. There is nothing surprising, then, that He will bring the dead back to life, gathering them all on Resurrection Day. Why should they entertain any doubt about this, when they see it occurring before them: "Though most people do not understand." (Verse 26) The Qur'an's comment on this visible fact cites the origin of all: "To God belongs the dominion over the heavens and the earth." (Verse 27) He is the One who makes and controls everything in the universe, and He is the One able to originate and reinstate everything and everyone. |