19-66 And says man: When I am dead, shall I truly be brought forth alive?a
وَيَقُولُ ٱلْإِنسَـٰنُ أَءِذَا مَا مِتُّ لَسَوْفَ أُخْرَجُ حَيًّا (۶۶)
19-66a: This is a general statement that applies to all people who deny the resurrection. No specific person is implied.
19-67 Does not man remember that We created him before, when he was nothing?
أَوَلَا يَذْكُرُ ٱلْإِنسَـٰنُ أَنَّا خَلَقْنَـٰهُ مِن قَبْلُ وَلَمْ يَكُ شَيْـًۭٔا (۶۷)
19-68 So by thy Lord! We shall certainly gather them together and the devils, then shall We bring them around hell on their knees.
فَوَرَبِّكَ لَنَحْشُرَنَّهُمْ وَٱلشَّيَـٰطِينَ ثُمَّ لَنُحْضِرَنَّهُمْ حَوْلَ جَهَنَّمَ جِثِيًّۭا (۶۸)
19-68a: جِثِيّ – جَثَی means to kneel and جاث means one who is kneeling, as in: وَتَرَىٰ كُلَّ أُمَّةٍۢ جَاثِيَةًۭ : And thou wilt see every nation kneeling down (45:28). It has two plurals جُثی and جِثِيّ (LA).
The devils can mean the devil assigned to every person, however humans behaving like devils is more plausible.
19-69 Then We shall draw forth from every sect those most rebellious against the Beneficent.
ثُمَّ لَنَنزِعَنَّ مِن كُلِّ شِيعَةٍ أَيُّهُمْ أَشَدُّ عَلَى ٱلرَّحْمَـٰنِ عِتِيًّۭا (۶۹)
19-70 Again, We certainly know best those who deserve most to be burned therein.a
ثُمَّ لَنَحْنُ أَعْلَمُ بِٱلَّذِينَ هُمْ أَوْلَىٰ بِهَا صِلِيًّۭا (۷۰)
19-70a: صِلِي – It is the plural of صالٍ which means the one entering the fire (R). See 2-3c. إِلَّا مَنْ هُوَ صَالِ ٱلْجَحِيمِ : Save him who will burn in the flaming fire (37:163).
Hell is necessary for the evil doers: The use of أَوْلَىٰ worthier does not mean that some are more deserving and others less deserving of being burnt in hell, even though some have interpreted it as such, and it can be so. In that case, those who were more hardened in their disbelief, as in the previous verse, will be the first to enter the fire and their chastisement will be more severe. However, the verse means that Allah knows best for whom entering the fire is more beneficial as compared to being out of it. Hence, they deserve to enter the fire as compared to not entering it. What is conveyed is that entering the fire is the way to cure them.
19-71 And there is not one of you but shall come to it. This is an unavoidable decree of thy Lord.a
وَإِن مِّنكُمْ إِلَّا وَارِدُهَا ۚ كَانَ عَلَىٰ رَبِّكَ حَتْمًۭا مَّقْضِيًّۭا (۷۱)
19-71a: وَارِد – For وُرود refer to 11-98a. Its real meaning is to reach water or fire without entering it, although some have extended its meaning and included entering it.
حَتْم – حَتۡم is to decree an affair or make it certain or to make something unavoidable or to destine (LA).
Believers will not enter hell: Bearing the meaning of وُرود in mind, there is no difficulty in interpreting this verse. Even if إِن مِّنكُمْ is taken to include all humans, both believers and non-believers, the word وُرود means reaching hell and not entering it. There are two other hadith that shed further light on this. According to one of them, which has been classed as weak, the Holy Prophet Muhammad (peace be upon him) said that the pious and the evil will both enter hell but for the pious, the fire will be coolness and peace. In Athar (words and deeds of the Sahabah), it is narrated that when the people destined for paradise enter it, they will ask that Allah had said إِن مِّنكُمْ إِلَّا وَارِدُهَا : there is not one of you but shall come to it and the reply will be given: You have just passed over it but its fire was extinguished. These three sources point to the same conclusion that in reality the pious will not enter hell and this is the teaching of the Quran as is obvious from the following passages: لَا يَسْمَعُونَ حَسِيسَهَا : They will not hear the faintest sound of it (21:102); أُو۟لَـٰٓئِكَ عَنْهَا مُبْعَدُونَ : they will be kept far off from it (21:101). Even if both pious and evil persons are considered included, then the word وُرود means, as stated above, reaching something without entering it. However, if one considers the text attentively, it will be found that the address in منکم is only to the disbelievers, and right from the start of the section, the narration is about the disbelievers. For example, in verse 19:66, the word used إِنسَـٰنُ man is a generic word but only such people are included in it that deny the Hereafter. Then in verse 19:68, it is only the deniers and devils who will be gathered and brought to hell on their knees. So, it is only these disbelievers that are included in منکم . This is the interpretation of Ibn Abbas (IJ). Some have said that although the believer’s وُرود is included, it means the affliction of trials and tribulations on believers in this world. This explanation is by Mujahid (IJ).
In the statement of the next verse ثُمَّ نُنَجِّى ٱلَّذِينَ ٱتَّقَوا۟ : And We shall deliver those who guard against evil (19:72) ثُمَّ is not for ordering the events, for which refer to 2-29a, rather it refers to the narration of a separate event; that those who guard against evil will find salvation, since they will be saved from chastisement while the unjust will remain in hell. The mention in Athar of statements by Companions that they were wary of the impact of this verse, can possibly be explained by the fact that in some ways every person has to face difficulties and tribulations and the highest spiritual levels cannot be achieved without passing through serious difficulties. These tribulations in some ways seem like hell, but for believers they herald peace.
19-72 And We shall deliver those who guard against evil, and leave the wrongdoers therein on their knees.
ثُمَّ نُنَجِّى ٱلَّذِينَ ٱتَّقَوا۟ وَّنَذَرُ ٱلظَّـٰلِمِينَ فِيهَا جِثِيًّۭا (۷۲)
19-73 And when Our clear messages are recited to them, those who disbelieve say to those who believe: Which of the two parties is better in position and better in assembly?a
وَإِذَا تُتْلَىٰ عَلَيْهِمْ ءَايَـٰتُنَا بَيِّنَـٰتٍۢ قَالَ ٱلَّذِينَ كَفَرُوا۟ لِلَّذِينَ ءَامَنُوٓا۟ أَىُّ ٱلْفَرِيقَيْنِ خَيْرٌۭ مَّقَامًۭا وَأَحْسَنُ نَدِيًّۭا (۷۳)
19-73a: ندیّ – نداء means to call, and derived from it is نَدِیّ and نادی meaning an assembly. نادی also means a companion. Examples: فَلْيَدْعُ نَادِيَهُۥ : Then let him summon his council; وَتَأْتُونَ فِى نَادِيكُمُ ٱلْمُنكَرَ : and commit evil deeds in your assemblies? Also derived from it is دارالندوۃ the meeting place in Makkah where citizens gathered to consult on important matters.
No other nation has been as proud of their beautiful gathering as the Christian nations because their women embellish themselves with fine clothes and ornaments to grace their gatherings.
19-74 And how many a generation have We destroyed before them, who had better possessions and appearance!a
وَكَمْ أَهْلَكْنَا قَبْلَهُم مِّن قَرْنٍ هُمْ أَحْسَنُ أَثَـٰثًۭا وَرِءْيًۭا (۷۴)
19-74a: رِءْيًۭا – الذی یُرۡمق من الحُسن به : something so attractive that it gets attention (R).
This verse mentions again the wealth and physical beauty of the enemies of truth. For اثاث refer to 16-80a. It can be household goods which include furniture and clothing, and also wealth. Which nations evidence this? It is so obvious there is no need to explain. Luxuries that were previously not available to kings and nobles are present in the households of common people in these countries.
19-75 Say: As for him who is in error, the Beneficent will prolong his length of days; until they see what they were threatened with, either the punishment or the Hour. Then they will know who is worse in position and weaker in forces.a
قُلْ مَن كَانَ فِى ٱلضَّلَـٰلَةِ فَلْيَمْدُدْ لَهُ ٱلرَّحْمَـٰنُ مَدًّا ۚ حَتَّىٰٓ إِذَا رَأَوْا۟ مَا يُوعَدُونَ إِمَّا ٱلْعَذَابَ وَإِمَّا ٱلسَّاعَةَ فَسَيَعْلَمُونَ مَنْ هُوَ شَرٌّۭ مَّكَانًۭا وَأَضْعَفُ جُندًۭا (۷۵)
19-75a: فَلْيَمْدُدْ لَهُ ٱلرَّحْمَـٰنُ The Beneficent will prolong his length of days –refers to the practice of Allah that He gives a longer respite to erring nations, and إِمَّا ٱلْعَذَابَ وَإِمَّا ٱلسَّاعَةَ either the punishment or the Hour means minor chastisements and the Hour of their final doom, and the destruction of the nation, because further on the weaker in forces are mentioned. By destruction is meant the loss of their wealth and resources. Refer to 19-80a.
The word Beneficent has been repeated many times in this chapter. The reason is that this chapter is a definitive argument against Christianity which has completely denied the attribute of Beneficence in Allah. Christianity has decided that mercy without retribution is against the attributes of Allah the Exalted, since it has made the sacrifice of the son as the atonement for the sins of sinners. Therefore, Allah cannot forgive any sin unless He takes retribution for it and this is contrary to His attribute of Beneficence. Refer to Chapter 1 for the rebuttal of these false beliefs.
19-76 And Allah increases in guidance those who go aright. And deeds that endure, the good deeds, are, with thy Lord, better in recompense and yield better return.a
وَيَزِيدُ ٱللَّهُ ٱلَّذِينَ ٱهْتَدَوْا۟ هُدًۭى ۗ وَٱلْبَـٰقِيَـٰتُ ٱلصَّـٰلِحَـٰتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًۭا وَخَيْرٌۭ مَّرَدًّا (۷۶)
19-76a: مَرَدًّ – is a verbal noun, and its literal meaning is صرف or to turn away, as in فَلَا مَرَدَّ لَهُۥ there is no averting it (13:11). In this verse it means مَرۡجَعۡ and the Hereafter (RM).
Allah has so created humans that if one takes a step towards evil, one will continue taking steps on that path and if one takes a step towards goodness and guidance, one will continue on that path. This is why it is stated that Allah increases in guidance those who go aright.
19-77 Hast thou seen him who disbelieves in Our messages and says: I shall certainly be given wealth and children?a
أَفَرَءَيْتَ ٱلَّذِى كَفَرَ بِـَٔايَـٰتِنَا وَقَالَ لَأُوتَيَنَّ مَالًۭا وَوَلَدًا (۷۷)
19-77a: The person saying لَأُوتَيَنَّ مَالًۭا وَوَلَدًا I shall certainly be given wealth and children already has wealth and children, so it means that he thinks these things will always continue to be given to him. Hence it is not the saying of one person but the collective attitude of a nation that is proud of its wealth and children and thinks that it will forever be the possessor of the wealth of the world and have large numbers.
19-78 Has he gained knowledge of the unseen, or made a covenant with the Beneficent?
أَطَّلَعَ ٱلْغَيْبَ أَمِ ٱتَّخَذَ عِندَ ٱلرَّحْمَـٰنِ عَهْدًۭا (۷۸)
19-79 By no means! We write down what he says, and We shall lengthen to him the length of the chastisement,a
كَلَّا ۚ سَنَكْتُبُ مَا يَقُولُ وَنَمُدُّ لَهُۥ مِنَ ٱلْعَذَابِ مَدًّۭا (۷۹)
19-79a: سَنَكْتُبُ – Allah will keep on writing whatever he keeps on saying, and that is why there is a prefix of س before نَكْتُبُ . Like the previous verse there is an element of continuity in the chastisement.
19-80 And We shall inherit from him what he says, and he will come to Us alone.a
وَنَرِثُهُۥ مَا يَقُولُ وَيَأْتِينَا فَرْدًۭا (۸۰)
19-80a: مَا يَقُولُ –مَا يَقُولُ what he says refers to the wealth and children the person is so proud of. By Allah inheriting it is meant that it will be taken away from him, which happens at the time of death. Since nations are being discussed, worldly wealth and power shifts from one nation to another. When wealth and power are snatched away from a country that is proud of it, that is the severest chastisement and leads to its destruction.
19-81 And they have taken gods besides Allah, that they should be to them a source of strength —
وَٱتَّخَذُوا۟ مِن دُونِ ٱللَّهِ ءَالِهَةًۭ لِّيَكُونُوا۟ لَهُمْ عِزًّۭا (۸۱)
19-82 By no means! They will soon deny their worshipping them, and be their adversaries.a
ا كَلَّا ۚ سَيَكْفُرُونَ بِعِبَادَتِهِمْ وَيَكُونُونَ عَلَيْهِمْ ضِدًّا (۸۲)
19-82a: ضِدّ – ضِدّ is the mutual exclusivity of two things such that if one comes, the other goes away, as for example day and night. Something opposed to another is called its ضِدّ. According to Ikrimah the meaning of ضِدّ in this verse is enemies (LA).
The previous verse stated that other deities are taken so that they may be a source of strength for powerful nations and in this verse, we are first told the plan will fail, and the deities will deny their worship as stated in إِيَّانَا يَعْبُدُونَ : Us they never worshipped (28:63) and not only that, but they will become adversaries, giving evidence against them. This applies to all false deities but in particular Prophet Jesus is referenced whose nation is the subject of this chapter. The worshippers are not renouncing their worship, but the ones worshipped are denying it.
Bayan-ul-Quran 