يُحْيِي
Appears 7 times in Quran
Derived Words (3)
Words derived from the stem "يُحْيِي".
- quicken them
- gives you life
- he may give you life
- He will bring you to life
- restore you to life
- will He give you life
- bring me to life
Occurrences in Quran
Found 7 verses containing "يُحْيِي".
كَيْفَ تَكْفُرُونَ بِٱللَّهِ وَكُنتُمْ أَمْوَٰتًا فَأَحْيَٰكُمْ ۖ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ثُمَّ إِلَيْهِ تُرْجَعُونَ
19:34; 22:67; 30:41; 40:12; 45:27.
本节经文表明了这一至高无上的真理, 即人的生命并不以肉体的消亡和灭绝而结束, 因为生命中孕育着重大的意义, 不会由于肉体的腐朽和死亡而结束。如果生命没有巨大的意义, 安拉不会创造它, 而在创造出生命之后, 要不是有后世的话, 也不会使它遭受死亡。假如死亡是全部生命的结束, 那么, 人类的产生将是 “一个纯粹的游戏和消遣”, 这大大反映出安拉的智慧。安拉--------所有聪明和智慧的泉源, 做了这所有的一切。这个事实表明, 他创造人类并不是为了只是六、七十岁过一生之后重新变成尘土。正相反, 安拉创造人是为了使人摆脱肉体累赘之后肯定会有一个更美好、更丰满而永恒的人生。
人死亡之后, 灵魂并不马上进入天园或火狱。有一个称之为 بَرْزَخْ (Barzakh) 的中间状态, 在这状态中, 灵魂不得不品尝他行为的善恶报酬; 尔后将产生复活, 这个复活预示一个充分而完全的报应将要来临。
19:34; 22:67; 30:41; 40:12; 45:27.
Amwat is the plural of Mayyit which means, a thing dead, or without life. Thus the word is used both for a thing which so far has had no life and also for a thing which had life but is now dead and defunct. The word is also used about one who is dying or is nearing death but has not yet died (Lane).
Hayat signifies, (1) the faculty of growth; (2) of sensation; (3) of intellect; (4) freedom from grief or sorrow; (5) everlasting life in the world to come; (6) advantage or profit or a means thereof; (7) state of activity and power (Lane).
The verse points to the supreme truth that man’s life does not end with the extinction and dissolution of his physical body, as it is pregnant with too big an import to end with the latter’s decay and death. If life had no great purpose God would not have created it and, after having created it, would not have made it subject to death unless there had been an afterlife. If death were the end of all life, then the creation of man would have been "a mere sport and pastime" and this would have constituted a great reflection on the wisdom of God. The fact that God, the Source of all wisdom and intelligence, has done all this shows that He has not created man to return to dust after a life of merely 60 or 70 years. On the contrary, He has created him for a better, fuller and everlasting life which he must live after he has shed the encumbrances of his physical tabernacle.
After death the human soul does not go at once to Heaven or Hell. There is an intermediate state called Barzakh in which it is made to taste some of the good or bad results of its deeds; and Resurrection, which will herald a full and complete requital, will take place later.
19:34; 22:67; 30:41; 40:12; 45:27.
Important Words:
اموات (without life) is the plural of میت which means: (1) a thing dead, or (2) a thing without life. Thus the word میت is used both for a thing which so far has had no life and for a thing which had had life but is now dead. The word میت is also used about one who is dying or is nearing death but has not yet died (Lane). See also 2:20.
احیا (he gave life) is derived from حیی which means, he lived or he had life. The transitive form احیا means, he gave life, he brought to life, he saved the life of (Aqrab & Lane).
حیاة (life) which is the opposite of موت (death) signifies: (1) the faculty of growth, as in an animal or a plant; (2) the faculty of sensation; (3) the faculty of intellect; (4) freedom from grief or sorrow; (5) everlasting life in the world to come; (6) advantage or profit or a means thereof; (7) state of activity and power (Lane).
تکفرون (you disbelieve) is derived from کفر (he disbelieved) already explained under 2:7. The infinitive form is کفر(disbelief). کفربالله (disbelief in Allah) means not only disbelieving in the existence of God but also denying His attributes and refusing to obey His commandments.
Commentary:
This verse reverts to the original subject of revelation. The question of the reward of believers and the punishment of disbelievers was only incidental. The real subject is that of revelation. In this verse the Quran explains why spiritual life would be impossible without revelation. Nobody can know anything about the next life without the help and guidance of God Who alone knows everything. The verse points out that when God provides for our physical needs, there is no reason why He should not provide for our spiritual needs, which are much more important.
God is Wise. If human life had no purpose, God would not have created it; having created it, He would not have made it subject to death, unless there had been an afterlife. If death were the end of all life, the creation of man would turn out to be mere sport. The fact that God does all this shows that He has created man not to return to dust after a life of 60 or 70 years but for a better, fuller and everlasting life, which he must live after death.
The word "then" in the clause, then to Him shall you be made to return, hints that after death the human soul does not at once go to Heaven or Hell. There is an interim period in which the soul is made to taste some of the good or bad results of its deeds. The resurrection which will herald a full and complete requital will take place later.
The mentioning of life twice (in the words احیا and یحیی) may also refer to the rise of Islam in this world, for Islam is the means of spiritual life. Islam had its first life in the time of the Holy Prophet; the second life was to come in the Latter Days. This is referred to in 62: 4, where it is said that the Holy Prophet of Islam will make, as it were, a second appearance in the world. The promise has been fulfilled in the person of the Holy Founder of the Ahmadiyya Movement.
e
19:34; 22:67; 30:41; 40:12; 45:27.
30
本节经文表明了这一至高无上的真理, 即人的生命并不以肉体的消亡和灭绝而结束, 因为生命中孕育着重大的意义, 不会由于肉体的腐朽和死亡而结束。如果生命没有巨大的意义, 安拉不会创造它, 而在创造出生命之后, 要不是有后世的话, 也不会使它遭受死亡。假如死亡是全部生命的结束, 那么, 人类的产生将是 “一个纯粹的游戏和消遣”, 这大大反映出安拉的智慧。安拉--------所有聪明和智慧的泉源, 做了这所有的一切。这个事实表明, 他创造人类并不是为了只是六、七十岁过一生之后重新变成尘土。正相反, 安拉创造人是为了使人摆脱肉体累赘之后肯定会有一个更美好、更丰满而永恒的人生。
31
人死亡之后, 灵魂并不马上进入天园或火狱。有一个称之为 بَرْزَخْ (Barzakh) 的中间状态, 在这状态中, 灵魂不得不品尝他行为的善恶报酬; 尔后将产生复活, 这个复活预示一个充分而完全的报应将要来临。
a
19:34; 22:67; 30:41; 40:12; 45:27.
35
Important Words:
اموات (without life) is the plural of میت which means: (1) a thing dead, or (2) a thing without life. Thus the word میت is used both for a thing which so far has had no life and for a thing which had had life but is now dead. The word میت is also used about one who is dying or is nearing death but has not yet died (Lane). See also 2:20.
احیا (he gave life) is derived from حیی which means, he lived or he had life. The transitive form احیا means, he gave life, he brought to life, he saved the life of (Aqrab & Lane).
حیاة (life) which is the opposite of موت (death) signifies: (1) the faculty of growth, as in an animal or a plant; (2) the faculty of sensation; (3) the faculty of intellect; (4) freedom from grief or sorrow; (5) everlasting life in the world to come; (6) advantage or profit or a means thereof; (7) state of activity and power (Lane).
تکفرون (you disbelieve) is derived from کفر (he disbelieved) already explained under 2:7. The infinitive form is کفر(disbelief). کفربالله (disbelief in Allah) means not only disbelieving in the existence of God but also denying His attributes and refusing to obey His commandments.
Commentary:
This verse reverts to the original subject of revelation. The question of the reward of believers and the punishment of disbelievers was only incidental. The real subject is that of revelation. In this verse the Quran explains why spiritual life would be impossible without revelation. Nobody can know anything about the next life without the help and guidance of God Who alone knows everything. The verse points out that when God provides for our physical needs, there is no reason why He should not provide for our spiritual needs, which are much more important.
God is Wise. If human life had no purpose, God would not have created it; having created it, He would not have made it subject to death, unless there had been an afterlife. If death were the end of all life, the creation of man would turn out to be mere sport. The fact that God does all this shows that He has created man not to return to dust after a life of 60 or 70 years but for a better, fuller and everlasting life, which he must live after death.
The word "then" in the clause, then to Him shall you be made to return, hints that after death the human soul does not at once go to Heaven or Hell. There is an interim period in which the soul is made to taste some of the good or bad results of its deeds. The resurrection which will herald a full and complete requital will take place later.
The mentioning of life twice (in the words احیا and یحیی) may also refer to the rise of Islam in this world, for Islam is the means of spiritual life. Islam had its first life in the time of the Holy Prophet; the second life was to come in the Latter Days. This is referred to in 62: 4, where it is said that the Holy Prophet of Islam will make, as it were, a second appearance in the world. The promise has been fulfilled in the person of the Holy Founder of the Ahmadiyya Movement.
a
19:34; 22:67; 30:41; 40:12; 45:27.
50
Amwat is the plural of Mayyit which means, a thing dead, or without life. Thus the word is used both for a thing which so far has had no life and also for a thing which had life but is now dead and defunct. The word is also used about one who is dying or is nearing death but has not yet died (Lane).
51
Hayat signifies, (1) the faculty of growth; (2) of sensation; (3) of intellect; (4) freedom from grief or sorrow; (5) everlasting life in the world to come; (6) advantage or profit or a means thereof; (7) state of activity and power (Lane).
52
The verse points to the supreme truth that man’s life does not end with the extinction and dissolution of his physical body, as it is pregnant with too big an import to end with the latter’s decay and death. If life had no great purpose God would not have created it and, after having created it, would not have made it subject to death unless there had been an afterlife. If death were the end of all life, then the creation of man would have been "a mere sport and pastime" and this would have constituted a great reflection on the wisdom of God. The fact that God, the Source of all wisdom and intelligence, has done all this shows that He has not created man to return to dust after a life of merely 60 or 70 years. On the contrary, He has created him for a better, fuller and everlasting life which he must live after he has shed the encumbrances of his physical tabernacle.
53
After death the human soul does not go at once to Heaven or Hell. There is an intermediate state called Barzakh in which it is made to taste some of the good or bad results of its deeds; and Resurrection, which will herald a full and complete requital, will take place later.
ٱللَّهُ ٱلَّذِى خَلَقَكُمْ ثُمَّ رَزَقَكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ۖ هَلْ مِن شُرَكَآئِكُم مَّن يَفْعَلُ مِن ذَٰلِكُم مِّن شَىْءٍ ۚ سُبْحَٰنَهُۥ وَتَعَٰلَىٰ عَمَّا يُشْرِكُونَ
2:29; 22:67; 40:69; 45:27.
2:29; 22:67; 40:69; 45:27.
God is our Creator. He is our Sustainer and Provider; and He possesses complete control over life and death—the three very essential attributes that the Supreme Being Who commands and demands our worship must and does possess.
2:29; 22:67; 40:69; 45:27.
Commentary:
Before closing the subject of the Unity of God dealt with in the previous several verses, the Surah summarizes the arguments which support it. They are: (a) God is our Creator; (b) He is our Sustainer and Provider; and (c) He possesses complete control over life and death. These are the three very essential attributes that the Supreme Being Who commands and demands our worship must and does possess.
c
2:29; 22:67; 40:69; 45:27.
b
2:29; 22:67; 40:69; 45:27.
3019
Commentary:
Before closing the subject of the Unity of God dealt with in the previous several verses, the Surah summarizes the arguments which support it. They are: (a) God is our Creator; (b) He is our Sustainer and Provider; and (c) He possesses complete control over life and death. These are the three very essential attributes that the Supreme Being Who commands and demands our worship must and does possess.
c
2:29; 22:67; 40:69; 45:27.
2290
God is our Creator. He is our Sustainer and Provider; and He possesses complete control over life and death—the three very essential attributes that the Supreme Being Who commands and demands our worship must and does possess.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱسْتَجِيبُوا۟ لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ ۖ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ يَحُولُ بَيْنَ ٱلْمَرْءِ وَقَلْبِهِۦ وَأَنَّهُۥٓ إِلَيْهِ تُحْشَرُونَ
معلوم ہوا انسان مردہ انسان کو ہدایت سے زندہ کرتا ہے نہ کہ قبروں میں دفن شدہ مردوں کو ظاہر زندگی دے کر۔
4:60; 8:47; 24:55.
The pronoun "he" refers to the Messenger, for it is the Messenger who actually calls. Calling by God is also through His Messenger. Or, "he" may be taken to refer to both Allah and the Messenger separately, i.e. when Allah calls you or when the Messenger calls you.
The giving of life to the dead when ascribed to a Prophet of God should be taken in its metaphorical or spiritual sense.
The words "Allah comes in between a man and his heart" signify that man (or his ego) has no control over his heart, so he cannot make it obey his dictates. The words may also mean that one should hasten to listen and respond to Divine Call because if one delays doing so, unforeseen circumstances may intervene to make one’s heart hard or rusty and then one may refuse to listen to it.
3:33; 4:60; 8:47; 24:55.
Commentary:
Though the verse enjoins the Faithful to respond to both Allah and His Messenger, it does not say "when they (Allah and His Messenger) call you" but simply "when he calls you." The pronoun "he" obviously refers to the Messenger, for it is the Messenger who actually calls. Calling by God is also through His Messenger. Or the singular pronoun "he" may be taken to refer to both Allah and the Messenger taken separately, i.e. when Allah calls you or when the Messenger calls you.
The words, that he may give you life, embody a great truth. The calling of the Messenger is always for the purpose of giving life to those who believe. It must, however, be remembered that when the quickening of, or the giving of life to, the dead is ascribed to a Prophet of God, the words should be taken not in their physical but in their spiritual sense.
The words, know that Allah comes in between a man and his heart, are important. There are two powers in men, firstly, the will-power of the "I". This power has its seat in the mind and has, therefore, been referred to in the verse as "man". The second power lies in the heart. The "I" or the will-power, or in other words "the man," issues its command and it is for the heart to obey it. But an unpurified heart does not always obey the command emanating from the mind. The words, Allah comes in between a man and his heart, therefore, signify that God has His position between the "I" and the heart. Man has not the power to purify his heart, i.e. he cannot make it obey the dictates of the "I", for he has no control over it. But God controls the heart and can purify it. So we should obey God that He may purify our heart and make it follow the will of the "I". The expression is figurative and means that it is God alone Who can make the dictates of the "I" have the desired effect on the heart.
The verse also hints that one should always hasten to hear and obey a good call; for if one delays doing so, the law of God, meant for those who hesitate to accept the truth and keep back from it, is likely to come in, and make the heart rusty, with the result that it becomes all the more disinclined to accept the truth.
d
4:60; 8:47; 24:55.
542
使死人得到生命, 如果是由安拉的一个先知来赐给死人生命的话, 应该从譬喻或精神的意义上去理解。
543
“安拉比人更接近他的心” 这句话意指, 人 (或自我) 不能控制他的心灵, 因此不能使他的心灵受他的支配。这句话也意味着人们应该赶快聆听和响应安拉的呼唤, 因为如果延迟而不这么做的话, 不能预见的种种情况可能介入, 使他们的心灵硬化或生锈, 然后可能不肯听从他的呼唤。
1
معلوم ہوا انسان مردہ انسان کو ہدایت سے زندہ کرتا ہے نہ کہ قبروں میں دفن شدہ مردوں کو ظاہر زندگی دے کر۔
a
3:33; 4:60; 8:47; 24:55.
1113
Commentary:
Though the verse enjoins the Faithful to respond to both Allah and His Messenger, it does not say "when they (Allah and His Messenger) call you" but simply "when he calls you." The pronoun "he" obviously refers to the Messenger, for it is the Messenger who actually calls. Calling by God is also through His Messenger. Or the singular pronoun "he" may be taken to refer to both Allah and the Messenger taken separately, i.e. when Allah calls you or when the Messenger calls you.
The words, that he may give you life, embody a great truth. The calling of the Messenger is always for the purpose of giving life to those who believe. It must, however, be remembered that when the quickening of, or the giving of life to, the dead is ascribed to a Prophet of God, the words should be taken not in their physical but in their spiritual sense.
The words, know that Allah comes in between a man and his heart, are important. There are two powers in men, firstly, the will-power of the "I". This power has its seat in the mind and has, therefore, been referred to in the verse as "man". The second power lies in the heart. The "I" or the will-power, or in other words "the man," issues its command and it is for the heart to obey it. But an unpurified heart does not always obey the command emanating from the mind. The words, Allah comes in between a man and his heart, therefore, signify that God has His position between the "I" and the heart. Man has not the power to purify his heart, i.e. he cannot make it obey the dictates of the "I", for he has no control over it. But God controls the heart and can purify it. So we should obey God that He may purify our heart and make it follow the will of the "I". The expression is figurative and means that it is God alone Who can make the dictates of the "I" have the desired effect on the heart.
The verse also hints that one should always hasten to hear and obey a good call; for if one delays doing so, the law of God, meant for those who hesitate to accept the truth and keep back from it, is likely to come in, and make the heart rusty, with the result that it becomes all the more disinclined to accept the truth.
c
4:60; 8:47; 24:55.
1109A
The pronoun "he" refers to the Messenger, for it is the Messenger who actually calls. Calling by God is also through His Messenger. Or, "he" may be taken to refer to both Allah and the Messenger separately, i.e. when Allah calls you or when the Messenger calls you.
1110
The giving of life to the dead when ascribed to a Prophet of God should be taken in its metaphorical or spiritual sense.
1110A
The words "Allah comes in between a man and his heart" signify that man (or his ego) has no control over his heart, so he cannot make it obey his dictates. The words may also mean that one should hasten to listen and respond to Divine Call because if one delays doing so, unforeseen circumstances may intervene to make one’s heart hard or rusty and then one may refuse to listen to it.
وَهُوَ ٱلَّذِىٓ أَحْيَاكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ۗ إِنَّ ٱلْإِنسَٰنَ لَكَفُورٌ
2:29; 16:71; 30:41, 40:69.
2:29; 16:71; 30:41, 40:69.
The phenomenon of life and death operates simultaneously. Every death is followed by, and brings the hope of, a new life. A few Muslims killed on the battlefields of Badr, Uhud, etc. brought about the spiritual resurrection of the whole of Arabia.
2:29; 16:71; 30:41; 40:69.
Commentary:
The verse speaks of another Divine favour. God gave us life, then He will cause us to die and then will He give us a new life again. Death has been mentioned here as a Divine boon because it is the door through which man passes to a fuller life, which is eternal and is of growing and unending progress. That life which knows no end is described here by the words ثم یحییکم i.e. then will He give you life again. In yet another sense death is a great Divine blessing. If there had been no death, human life would have become intolerable and there would have been disorder, confusion and chaos on earth.
The words, "then He will cause you to die; then will He give you life," further signify that the process of life and death continues simultaneously. Every death is followed by and brings the message of a new life. A few Muslims killed at the battlefields of Badr, Uhud, etc., brought about the spiritual resurrection of the whole of Arabia.
c
2:29; 16:71; 30:41, 40:69.
a
2:29; 16:71; 30:41; 40:69.
2496
Commentary:
The verse speaks of another Divine favour. God gave us life, then He will cause us to die and then will He give us a new life again. Death has been mentioned here as a Divine boon because it is the door through which man passes to a fuller life, which is eternal and is of growing and unending progress. That life which knows no end is described here by the words ثم یحییکم i.e. then will He give you life again. In yet another sense death is a great Divine blessing. If there had been no death, human life would have become intolerable and there would have been disorder, confusion and chaos on earth.
The words, "then He will cause you to die; then will He give you life," further signify that the process of life and death continues simultaneously. Every death is followed by and brings the message of a new life. A few Muslims killed at the battlefields of Badr, Uhud, etc., brought about the spiritual resurrection of the whole of Arabia.
c
2:29; 16:71; 30:41, 40:69.
1971
The phenomenon of life and death operates simultaneously. Every death is followed by, and brings the hope of, a new life. A few Muslims killed on the battlefields of Badr, Uhud, etc. brought about the spiritual resurrection of the whole of Arabia.
قُلْ يُحْيِيهَا ٱلَّذِىٓ أَنشَأَهَآ أَوَّلَ مَرَّةٍ ۖ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ
17:52; 46:34; 75:41.
17:52; 46:34; 75:41.
17:52; 46:34; 75:41.
h
17:52; 46:34; 75:41.
b
17:52; 46:34; 75:41.
f
17:52; 46:34; 75:41.
وَٱلَّذِى يُمِيتُنِى ثُمَّ يُحْيِينِ
伊布拉欣把一切疾病和身体失调归咎于自己, 而把死亡归功于安拉。这表明, 按照他的看法, 死亡不是, 而且真的不是一件可以惧怕而回避的坏事。事实上, 死亡是一切生命自然而必然的结局, 而且像生命一样, 它是安拉的一种伟大的恩惠。
While Abraham ascribes disease and ailment to himself, he attributes death to God which shows that according to him death was not, and really is not, an evil thing to be dreaded or shunned. In fact, death is the natural and necessary end of all life and like life it is a great Divine boon.
Commentary:
While Abraham ascribes disease and ailment to himself, he attributes death to God which shows that, according to him death was not, and really is not, an evil thing to be dreaded or shunned. In fact, death is the natural and necessary end of all life and like life it is a great Divine boon. Without death there would have been all chaos in the world and life would have become an unbearable burden. For the righteous, death is the entrance through which they pass into the presence of their beloved Creator and Master. The sinners also, after having been purged of all spiritual dross in the purgatory called Hell, will march on the road to eternal life.
927
伊布拉欣把一切疾病和身体失调归咎于自己, 而把死亡归功于安拉。这表明, 按照他的看法, 死亡不是, 而且真的不是一件可以惧怕而回避的坏事。事实上, 死亡是一切生命自然而必然的结局, 而且像生命一样, 它是安拉的一种伟大的恩惠。
2754
Commentary:
While Abraham ascribes disease and ailment to himself, he attributes death to God which shows that, according to him death was not, and really is not, an evil thing to be dreaded or shunned. In fact, death is the natural and necessary end of all life and like life it is a great Divine boon. Without death there would have been all chaos in the world and life would have become an unbearable burden. For the righteous, death is the entrance through which they pass into the presence of their beloved Creator and Master. The sinners also, after having been purged of all spiritual dross in the purgatory called Hell, will march on the road to eternal life.
2120
While Abraham ascribes disease and ailment to himself, he attributes death to God which shows that according to him death was not, and really is not, an evil thing to be dreaded or shunned. In fact, death is the natural and necessary end of all life and like life it is a great Divine boon.
قُلِ ٱللَّهُ يُحْيِيكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يَجْمَعُكُمْ إِلَىٰ يَوْمِ ٱلْقِيَٰمَةِ لَا رَيْبَ فِيهِ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ
2:29; 22:67.
اس کا مطلب یہ ہے کہ موت و حیات اللہ تعالیٰ ہی کے اختیار میں ہے اور وہی مارنے کے بعد روحوں کو قیامت تک زندہ رکھتا چلا جائے گا۔ لیکن چونکہ یہ باتیں نظروں سے اوجھل ہوتی ہیں اکثر لوگ اس کو جانتے نہیں۔
2:29; 22:67.
2:29; 22:67; 40:69.
Commentary:
The verse answers the objection raised by disbelievers in v. 25 above that there is no life beyond the present life on earth. It purports to say that God Who has the power to raise—and He does raise—people who, to all intents and purposes, are spiritually and morally dead and defunct, to a new, vibrant and vigorous life, can and will certainly bring about a Resurrection in the next world. The verse further says that man was nothing. God gave him life to serve a great purpose. If man’s life had no purpose, God would not have created him, and if death were the end of all life, God would be regarded as guilty of doing something purposeless. But He is far above that. Therefore a new and better life which knows no decline or end awaits him in the next world. See also 2:29.
a
2:29; 22:67.
1
اس کا مطلب یہ ہے کہ موت و حیات اللہ تعالیٰ ہی کے اختیار میں ہے اور وہی مارنے کے بعد روحوں کو قیامت تک زندہ رکھتا چلا جائے گا۔ لیکن چونکہ یہ باتیں نظروں سے اوجھل ہوتی ہیں اکثر لوگ اس کو جانتے نہیں۔
a
2:29; 22:67; 40:69.
3749
Commentary:
The verse answers the objection raised by disbelievers in v. 25 above that there is no life beyond the present life on earth. It purports to say that God Who has the power to raise—and He does raise—people who, to all intents and purposes, are spiritually and morally dead and defunct, to a new, vibrant and vigorous life, can and will certainly bring about a Resurrection in the next world. The verse further says that man was nothing. God gave him life to serve a great purpose. If man’s life had no purpose, God would not have created him, and if death were the end of all life, God would be regarded as guilty of doing something purposeless. But He is far above that. Therefore a new and better life which knows no decline or end awaits him in the next world. See also 2:29.
a
2:29; 22:67.