The Believers — Verse 115
23:115 · al-Mu`minun
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أَفَحَسِبۡتُمۡ أَنَّمَا خَلَقۡنَـٰكُمۡ عَبَثࣰا وَأَنَّكُمۡ إِلَیۡنَا لَا تُرۡجَعُونَ ١١٥
afaḥasib'tum annamā khalaqnākum ʿabathan wa-annakum ilaynā lā tur'jaʿūn
The Believers / al-Mu`minun (23:115)
Connections 3 single-source 2 commentators
Multi-source connections
No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.
Single-source mentions (3) cited by only one commentator
By commentator who cites how many verses on this ayah
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Tafsir Ibn Kathir (abridged) 2 verses
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Ma'arif-ul-Quran 1 verse
Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.
Did you think We had created you in vain, and that you would not be brought back to Us?’
afaḥasib'tum annamā khalaqnākum ʿabathan wa-annakum ilaynā lā tur'jaʿūn
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Tafsir Commentary
Allah tells them how much they wasted in their short lives in this world by failing to obey Allah and worship Him Alone.
If they had been patient during their short stay in this world, they would have attained victory just like His pious close friends.
قَـلَ كَمْ لَبِثْتُمْ فِى الاٌّرْضِ عَدَدَ سِنِينَ
(He will say: "What number of years did you stay on earth") means, how long did you stay in this world
قَالُواْ لَبِثْنَا يَوْماً أَوْ بَعْضَ يَوْمٍ فَاسْأَلِ الْعَآدِّينَ
(They will say: "We stayed a day or part of a day. Ask of those who keep account.") meaning, those who keep the records.
قَالَ إِن لَّبِثْتُمْ إِلاَّ قَلِيلاً
(He will say: "You stayed not but a little...") meaning, it was only a short time, no matter how you look at it.
لَّوْ أَنَّكُمْ كُنتُمْ تَعْلَمُونَ
(if you had only known!) means, you would not have preferred the transient to the eternal, and treated yourself in this bad way, and earned the wrath of Allah in this short period. If you had patiently obeyed Allah and worshipped Him as the believers did, you would have attained victory just as they did.
Allah did not create His Servants in vain
أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَـكُمْ عَبَثاً
(Did you think that We had created you in play,) means, `did you think that you were created in vain, with no purpose, with nothing required of you and no wisdom on Our part' Or it was said that "in play" meant to play and amuse yourselves, like the animals were created, who have no reward or punishment. But you were created to worship Allah and carry out His commands.
وَأَنَّكُمْ إِلَيْنَا لاَ تُرْجَعُونَ
(and that you would not be brought back to Us) means, that you would not be brought back to the Hereafter. This is like the Ayah:
أَيَحْسَبُ الإِنسَـنُ أَن يُتْرَكَ سُدًى
(Does man think that he will be left neglected) 75:36
فَتَعَـلَى اللَّهُ الْمَلِكُ الْحَقُّ
(So Exalted be Allah, the True King.) means, sanctified be He above the idea that he should create anything in vain, for He is the True King Who is far above doing such a thing.
لاَ إِلَـهَ إِلاَّ هُوَ رَبُّ الْعَرْشِ الْكَرِيمِ
(None has the right to be worshipped but He, the Lord of Al-`Arsh Al-Karim!) The Throne is mentioned because it is the highest point of all creation, and it is described as Karim, meaning beautiful in appearance and splendid in form, as Allah says elsewhere:
أَنبَتْنَا فِيهَا مِن كُلِّ زَوْجٍ كَرِيمٍ
(every good kind We cause to grow therein) 26:7.
Did you suppose that We created you aimlessly and not for an underlying reason and that you would not be returned to Us?’ read active tarji‘ūna ‘you would not return’ or passive turja‘ūna ‘you would not be returned’ Nay! But it was so that We might enthral you with commands and prohibitions where after you would be returned to Us for Us to requite you accordingly And I did not create the jinn and mankind except that they may worship Me Q. 5156.
What, did you reckon that We created you aimlessly and that you would not be returned to Us? Abū Bakr WāsiṬī recited this verse and said, “He made manifest the colors and created the creatures to make manifest His existence, for had He not created, it would not be recognized that He exists; and to make manifest the perfection of His knowledge and power through the manifestation of His acts soundly arranged by wisdom; and to make manifest the signs of friendship on the friends and the signs of wretchedness on the wretched.” He is saying, “The majestic and perfectly powerful Lord, in His majesty and exaltedness and His perfect power, brought the engendered beings and newly arrived things into existence. Thereby they would know His Being, recognize His lordhood, and find evidence of His perfect knowledge and power from His artisanry. In keeping with His knowledge of them, He made ap- parent the mark of friendship on the friends and inscribed enmity on the enemies. He brought them from the concealment of nonexistence into existence in keeping with the knowledge, known in the Beginningless, that He would create creation. He wanted to make His creation come to be in exact correspondence with His knowledge.” David the prophet said in his whispered prayer, “O God, O endless Majesty described by the attribute of perfection and qualified by the description of unneediness! You have no need for anything and You subsist in Your own description. You require nobody and You take help and aid from no one. Why did You create these creatures? What wisdom is there in their existence?” The answer came, “'I was a hidden treasure, and I loved to be recognized.' I was a concealed treasure and no one knew or recognized Me. I wanted to be known and I loved to be recognized.” “I loved to be recognized” is an allusion to the fact that recognition is built on love. Wherever there is love, there is recognition, and wherever there is no love, there is no recognition. The great ones of the religion and the Tariqah have said, “No one recognizes Him save those to whom He has made Himself recognized, no one voices His tawḤīd save those to whom He has shown His tawḤīd, and no one describes Him save those to whose secret cores He has disclosed Himself.
What, did you reckon that We created you aimlessly and that you would not be returned to Us? Abū Bakr WāsiṬī recited this verse and said, “He made manifest the colors and created the creatures to make manifest His existence, for had He not created, it would not be recognized that He exists; and to make manifest the perfection of His knowledge and power through the manifestation of His acts soundly arranged by wisdom; and to make manifest the signs of friendship on the friends and the signs of wretchedness on the wretched.” He is saying, “The majestic and perfectly powerful Lord, in His majesty and exaltedness and His perfect power, brought the engendered beings and newly arrived things into existence. Thereby they would know His Being, recognize His lordhood, and find evidence of His perfect knowledge and power from His artisanry. In keeping with His knowledge of them, He made ap- parent the mark of friendship on the friends and inscribed enmity on the enemies. He brought them from the concealment of nonexistence into existence in keeping with the knowledge, known in the Beginningless, that He would create creation. He wanted to make His creation come to be in exact correspondence with His knowledge.” David the prophet said in his whispered prayer, “O God, O endless Majesty described by the attribute of perfection and qualified by the description of unneediness! You have no need for anything and You subsist in Your own description. You require nobody and You take help and aid from no one. Why did You create these creatures? What wisdom is there in their existence?” The answer came, “'I was a hidden treasure, and I loved to be recognized.' I was a concealed treasure and no one knew or recognized Me. I wanted to be known and I loved to be recognized.” “I loved to be recognized” is an allusion to the fact that recognition is built on love. Wherever there is love, there is recognition, and wherever there is no love, there is no recognition. The great ones of the religion and the Tariqah have said, “No one recognizes Him save those to whom He has made Himself recognized, no one voices His tawḤīd save those to whom He has shown His tawḤīd, and no one describes Him save those to whose secret cores He has disclosed Himself.
What, did you reckon that We created you aimlessly and that you would not be returned to Us? Abū Bakr WāsiṬī recited this verse and said, “He made manifest the colors and created the creatures to make manifest His existence, for had He not created, it would not be recognized that He exists; and to make manifest the perfection of His knowledge and power through the manifestation of His acts soundly arranged by wisdom; and to make manifest the signs of friendship on the friends and the signs of wretchedness on the wretched.” He is saying, “The majestic and perfectly powerful Lord, in His majesty and exaltedness and His perfect power, brought the engendered beings and newly arrived things into existence. Thereby they would know His Being, recognize His lordhood, and find evidence of His perfect knowledge and power from His artisanry. In keeping with His knowledge of them, He made ap- parent the mark of friendship on the friends and inscribed enmity on the enemies. He brought them from the concealment of nonexistence into existence in keeping with the knowledge, known in the Beginningless, that He would create creation. He wanted to make His creation come to be in exact correspondence with His knowledge.” David the prophet said in his whispered prayer, “O God, O endless Majesty described by the attribute of perfection and qualified by the description of unneediness! You have no need for anything and You subsist in Your own description. You require nobody and You take help and aid from no one. Why did You create these creatures? What wisdom is there in their existence?” The answer came, “'I was a hidden treasure, and I loved to be recognized.' I was a concealed treasure and no one knew or recognized Me. I wanted to be known and I loved to be recognized.” “I loved to be recognized” is an allusion to the fact that recognition is built on love. Wherever there is love, there is recognition, and wherever there is no love, there is no recognition. The great ones of the religion and the Tariqah have said, “No one recognizes Him save those to whom He has made Himself recognized, no one voices His tawḤīd save those to whom He has shown His tawḤīd, and no one describes Him save those to whose secret cores He has disclosed Himself.
What, did you reckon that We created you aimlessly and that you would not be returned to Us? Abū Bakr WāsiṬī recited this verse and said, “He made manifest the colors and created the creatures to make manifest His existence, for had He not created, it would not be recognized that He exists; and to make manifest the perfection of His knowledge and power through the manifestation of His acts soundly arranged by wisdom; and to make manifest the signs of friendship on the friends and the signs of wretchedness on the wretched.” He is saying, “The majestic and perfectly powerful Lord, in His majesty and exaltedness and His perfect power, brought the engendered beings and newly arrived things into existence. Thereby they would know His Being, recognize His lordhood, and find evidence of His perfect knowledge and power from His artisanry. In keeping with His knowledge of them, He made ap- parent the mark of friendship on the friends and inscribed enmity on the enemies. He brought them from the concealment of nonexistence into existence in keeping with the knowledge, known in the Beginningless, that He would create creation. He wanted to make His creation come to be in exact correspondence with His knowledge.” David the prophet said in his whispered prayer, “O God, O endless Majesty described by the attribute of perfection and qualified by the description of unneediness! You have no need for anything and You subsist in Your own description. You require nobody and You take help and aid from no one. Why did You create these creatures? What wisdom is there in their existence?” The answer came, “'I was a hidden treasure, and I loved to be recognized.' I was a concealed treasure and no one knew or recognized Me. I wanted to be known and I loved to be recognized.” “I loved to be recognized” is an allusion to the fact that recognition is built on love. Wherever there is love, there is recognition, and wherever there is no love, there is no recognition. The great ones of the religion and the Tariqah have said, “No one recognizes Him save those to whom He has made Himself recognized, no one voices His tawḤīd save those to whom He has shown His tawḤīd, and no one describes Him save those to whose secret cores He has disclosed Himself.
What, did you reckon that We created you aimlessly and that you would not be returned to Us?Abū Bakr WāsiṬī recited this verse and said, �He made manifest the colors and created the creatures to make manifest His existence, for had He not created, it would not be recognized that He exists; and to make manifest the perfection of His knowledge and power through the manifestation of His acts soundly arranged by wisdom; and to make manifest the signs of friendship on the friends and the signs of wretchedness on the wretched.�He is saying, �The majestic and perfectly powerful Lord, in His majesty and exaltedness and His perfect power, brought the engendered beings and newly arrived things into existence. Thereby they would know His Being, recognize His lordhood, and find evidence of His perfect knowledge and power from His artisanry. In keeping with His knowledge of them, He made ap- parent the mark of friendship on the friends and inscribed enmity on the enemies. He brought them from the concealment of nonexistence into existence in keeping with the knowledge, known in the Beginningless, that He would create creation. He wanted to make His creation come to be in exact correspondence with His knowledge.�David the prophet said in his whispered prayer, �O God, O endless Majesty described by the attribute of perfection and qualified by the description of unneediness! You have no need for anything and You subsist in Your own description. You require nobody and You take help and aid from no one. Why did You create these creatures? What wisdom is there in their existence?� The answer came, �'I was a hidden treasure, and I loved to be recognized.' I was a concealed treasure and no one knew or recognized Me. I wanted to be known and I loved to be recognized.� �I loved to be recognized� is an allusion to the fact that recognition is built on love. Wherever there is love, there is recognition, and wherever there is no love, there is no recognition.The great ones of the religion and the Tariqah have said, �No one recognizes Him save those to whom He has made Himself recognized, no one voices His tawḤīd save those to whom He has shown His tawḤīd, and no one describes Him save those to whose secret cores He has disclosed Himself.
أفحسبتم- أيها الخلق- أنما خلقناكم مهملين، لا أمر ولا نهي ولا ثواب ولا عقاب، وأنكم إلينا لا ترجعون في الآخرة للحساب والجزاء؟
وقوله تعالى " أفحسبتم أنما خلقناكم عبثا " أي أفظننتم أنكم مخلوقون عبثا بلا قصد ولا إرادة منكم ولا حكمة لنا وقيل للعبث أي لتلعبوا وتعبثوا كما خلقت البهائم لا ثواب لها ولا عقاب وإنما خلقناكم للعبادة وإقامة أوامر الله عز وجل " وأنكم إلينا لا ترجعون " أي لا تعودون في الدار الآخرة كما قال تعالى " أيحسب الإنسان أن يترك سدى " يعني هملا.
والاستفهام فى قوله - تعالى - : ( أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثاً . . . ) للإنكار والنفى ، والحسبنان هنا : بمعنى الظن . والفاء معطوفة على محذوف مقدر . والعبث : اللعب وما لا فائدة فيه من قول أو فعل .أى أغرتكم الدنيا ، وغفلتم عن مصيركم ، فحسبتم أنما خلقناكم عبثا لا لحكمة تقتضيها إرادتنا من خلقكم ، وحسبتم كذلك ( أَنَّكُمْ إِلَيْنَا لاَ تُرْجَعُونَ ) يوم القيامة للحساب والجزاء .
وقوله: ( أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا ) يقول تعالى ذكره: أفحسبتم أيها الأشقياء أنا إنما خلقناكم إذ خلقناكم، لعبا وباطلا وأنكم إلى ربكم بعد مماتكم لا تصيرون أحياء، فتجزون بما كنتم في الدنيا تعملون؟ .وقد اختلفت القرّاء في قراءة ذلك، فقرأه بعض قرّاء المدينة والبصرة والكوفة: ( لا تُرْجَعُونَ ) بضَمّ التاء: لا تُردّون، وقالوا: إنما هو من مَرْجِع الآخرة، لا من الرجوع إلى الدنيا، وقرأ ذلك عامة قرّاء الكوفة " لا تَرْجِعُونَ" وقالوا: سواء في ذلك مرجع الآخرة، والرجوع إلى الدنيا.وأولى الأقوال في ذلك بالصواب أن يقال: إنهما قراءتان متقاربتا المعنى; لأن من ردّه الله إلى الآخرة من الدنيا بعد فنائه، فقد رَجَع إليها، وأن من رجع إليها، فبردّ الله إياه إليها رجع. وهما مع ذلك قراءتان مشهورتان، قد قرأ بكل واحدة منهما علماء من القرّاء، فبأيتهما قرأ القارئ فمصيب.وبنحو الذي قلنا في معنى قوله: ( أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا ) قال أهل التأويل.*ذكر من قال ذلك:حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج: ( أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا ) قال: باطلا.
قوله عز وجل : ( أفحسبتم أنما خلقناكم عبثا ) لعبا وباطلا لا لحكمة ، وهو نصب على الحال ، أي : عابثين . وقيل : للعبث ، أي : لتلعبوا وتعبثوا كما خلقت البهائم لا ثواب لها ولا عقاب ، وهو مثل قوله : " أيحسب الإنسان أن يترك سدى " ( القيامة - 36 ) ، وإنما خلقتم للعبادة وإقامة أوامر الله عز وجل ، و ( وأنكم إلينا لا ترجعون ) أي : أفحسبتم أنكم إلينا لا ترجعون في الآخرة للجزاء ، وقرأ حمزة والكسائي ويعقوب لا " ترجعون " بفتح التاء وكسر الجيم .أخبرنا عبد الواحد المليحي ، أخبرنا أبو منصور محمد بن محمد بن سمعان ، أخبرنا أبو جعفر محمد بن أحمد بن عبد الجبار الرياني ، أخبرنا حميد بن زنجويه ، أخبرنا بشر بن عمر ، أخبرنا عبد الله بن لهيعة ، أخبرنا عبد الله بن هبيرة ، عن حنش ، أن رجلا مصابا مر به على ابن مسعود فرقاه في أذنيه : ( أفحسبتم أنما خلقناكم عبثا ) حتى ختم السورة فبرأ ، فقال رسول الله صلى الله عليه وسلم : " بماذا رقيت في أذنه " ؟ فأخبره ، فقال رسول الله صلى الله عليه وسلم : " والذي نفسي بيده لو أن رجلا موقنا قرأها على جبل لزال " .
أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا وَأَنَّكُمْ إِلَيْنَا لَا تُرْجَعُونَ (115)هذا من تمام القول المحكي في { قال كم لبثتم في الأرض } [ المؤمنون : 112 ] مفرع على ما قبله . فرع الاستفهام عن حسبانهم أن الخلق لأجل العبث على إظهار بطلان ما زعموه من إنكار البعث . والاستفهام تقرير وتوبيخ لأن لازم إنكارهم البعث أن يكون خلق الناس مشتملاً على عبث فنزلوا منزلة من حسب ذلك فقُرروا ووبخوا أخذا لهم بلازم اعتقادهم .وأدخلت أداة الحصر بعد ( حسب ) فجعلت الفعل غير ناصب إلا مفعولاً واحداً وهو المصدر المستخلص من { أنما خلقناكم } والتقدير : أفحسبتم خلقنا إياكم لأجل العبث ، وذلك أن أفعال الظن والعلم نصبت مفعولين غالباً لأن أصل مفعوليها مبتدأ وخبر ، أي اسم ذات واسم صفة فاحتياجها إلى المفعول الثاني من باب احتياج المبتدأ إلى الخبر لئلا تنعدم الفائدة في المبتدأ مجرداً عن خبره ، وبذلك فارقت بقية الأفعال المتعدية باحتياجها إلى منصوبين لأن معناها لا يتعلق بالذوات؛ فقولك : ظننت زيداً قائماً ، إنما هو في الحقيقة : ظننت قيام زيد ، فمفعولها هو المصدر وحقه أن يكون خبراً مضافاً إلى ضمير مبتدئه كما قال الرضي : يعني أن العرب استعملوها بمفعولين كراهية لجعل المصدر مفعولاً به كأنهم تجنبوا اللبس بين المفعول به والمفعول المطلق ، وهذا كما استعملوا أفعال الكون مسندة إلى اسم الذوات ثم أتوا بعد اسم الذات باسم وصفها ولم يأتوا باسم الوصف من أول وهلة ولذلك إذا أوقعوا بعدها حرف المصدر اكتفوا به عن المفعولين ، ولم يسمع عنهم أنهم نصبوا بها مصدراً صريحاً . فإذا وقع مفعول أفعال الظن اسم معنى وهو المصدر الصريح أو المنسبك وحذف الفائدة فاجتزأت بالمصدر كقوله تعالى : { إني ظننت أني ملاققٍ حِسَابِيَهْ } [ الحاقة : 20 ] .وحيث كانت ( أنما ) مركبة من ( أن ) المفتوحة الهمزة ومن ( ما ) الكافة فوقوعها بعد فعل الحساب بمنزلة وقوع المصدر ، ولولا ( أن ) لكان الكلام : أحسبتمونا خالقينكم عبثاً .وانتصب { عَبَثاً } على الحال من ضمير الجلالة مؤولاً باسم الفاعل . والعبث : العمل الذي لا فائدة فيه . وكلما تضاءلت الفائدة كان لها حكم العدم فلو لم يكن خلق البشر في هذه الحياة مرتباً عليه مجازاة الفاعلين على أفعالهم لكان خالقه قد أتى في فعله بشيء عديم الفائدة فكان فيه حظ من العبث .وبيان كونه عبثاً أنه لو خُلق الخلق فأحسنَ المحسن وأساء المسيء ولم يلق كل جزاءه لكان ذلك إضاعة لحق المحسن وإغضاء عما حصل من فساد المسيء فكان ذلك تسليطاً للعبث . وليس معنى الحال أن يكون عاملها غير مفارق لمدلولها بل يكفي حصول معناها في بعض أكوان عاملها .وأما قوله : { وأنكم إلينا لا ترجعون } فهم قد حسبوا ذلك حقيقة بلا تنزيل وهذا من تمام الإنكار .وقرأ الجمهور : { تُرجعون } بضم التاء وفتح الجيم ، أي أن الله يرجعهم قهراً . وقرأه حمزة والكسائي وخلف بفتح التاء وكسر الجيم ، أي يرجعون طوعاً أو كرهاً .
أي: { أَفَحَسِبْتُمْ } أيها الخلق { أَنَّمَا خَلَقْنَاكُمْ عَبَثًا } أي: سدى وباطلا، تأكلون وتشربون وتمرحون، وتتمتعون بلذات الدنيا، ونترككم لا نأمركم، و[لا] ننهاكم ولا نثيبكم، ولا نعاقبكم؟ ولهذا قال: { وَأَنَّكُمْ إِلَيْنَا لَا تُرْجَعُونَ } لا يخطر هذا ببالكم
قوله تعالى : أفحسبتم أنما خلقناكم عبثا وأنكم إلينا لا ترجعونقوله تعالى : أفحسبتم أنما خلقناكم عبثا أي مهملين كما خلقت البهائم لا ثواب لها ولا عقاب عليها ؛ مثل قوله تعالى : أيحسب الإنسان أن يترك سدى يريد كالبهائم مهملا لغير فائدة . قال الترمذي الحكيم أبو عبد الله محمد بن علي : إن الله تعالى خلق الخلق عبيدا ليعبدوه ، فيثيبهم على العبادة ويعاقبهم على تركها ، فإن عبدوه فهم اليوم له عبيد أحرار كرام من رق الدنيا ، ملوك في دار الإسلام ؛ وإن رفضوا العبودية فهم اليوم عبيد أباق سقاط لئام ، وغدا أعداء في السجون بين أطباق النيران . و ( عبثا ) نصب على الحال عند سيبويه وقطرب . وقال أبو عبيدة : هو نصب على المصدر أو لأنه مفعول له . وأنكم إلينا لا ترجعون فتجازون بأعمالكم . قرأ حمزة ، والكسائي ترجعون بفتح التاء وكسر الجيم من الرجوع .
There are two types of human beings: one leads a principled life, while another leads an unprincipled one. While one sacrifices himself for the sake of an unseen Truth, the other remains preoccupied with visible things. While one accepts the call for Truth—in spite of all its unfamiliarity—the other ignores it or even ridicules it. While one abstains from indulging in cruelty—solely because God has prohibited it, another becomes a tyrant at the very first opportunity, because his self-interest bids him do so. The meaningfulness of the universe contradicts the theory that there is no purpose behind the creation of this world. The perfect system of the universe shows its Creator to be a highly intelligent Being. The vast and perfect system of the universe introduces us to a Creator Who is perfect to the ultimate degree. It is inconceivable that such a Creator would countenance or tolerate the aforesaid two types of individuals meeting the same end. This is totally impossible. The Lord of this universe will certainly scorn those who scoffed at the Truth and will show His appreciation for those who valued it.
وَلَا تُكَلِّمُونِ (Do not speak to Me - 23:108). According to Hasan al-Basri (رح) these will be the last words of the people who are cast in hell and in reply Allah will say, "Do not speak to Me." After this they will not be able to speak like human beings, but will make animal sounds to each other. Baihaqi and others have quoted Muhammad Ibn Ka` b as saying that the Qur'an mentions five requests made by the people condemned to hell. Out of the five, replies were furnished to four, but in reply to the fifth Allah commanded them not to speak to Him. Thus these are the last words to be uttered by them after which they will not be able to speak. (Mazhari)
(Deemed ye then) O people of Mecca (that We had created you for naught) in vain, without commands and prohibitions, reward and punishment, (and that ye would not be returned unto Us) after you die?