The Letter Qaf — Verse 3

What! read a-idhā pronouncing both hamzas or not pronouncing the second but inserting an alif between the two in both cases When we are dead and have become dust? shall we return to life? That is a far-fetched return!’ an event that is extremely remote.

أإذا متنا وصِرْنا ترابًا، كيف يمكن الرجوع بعد ذلك إلى ما كنا عليه؟ ذلك رجع بعيد الوقوع.

أي يقولون أئذا متنا وبلينا وتقطعت الأوصال منا وصرنا ترابا كيف يمكن الرجوع بعد ذلك إلى هذه البنية والتركيب؟ "ذلك رجع بعيد" أي بعيد الوقوع. والمعنى أنهم يعتقدون استحالته وعدم إمكانه قال الله تعالى رادا عليهم.

وقوله - سبحانه - : ( أَإِذَا مِتْنَا وَكُنَّا تُرَاباً ذَلِكَ رَجْعٌ بَعِيدٌ ) تقرير للتعجب ، وتأكيد للإِنكار الصادر عنهم ، والعامل فى " إذا " مضمر لدلالة ما بعده عليه . .أى : أحين نموت ونصير ترابا وعظاما نرجع إلى الحياة مرة أخرى ، كما يقول محمد - صلى الله عليه وسلم - ، وكما يقول القرآن الذى نزل عليه .لا ، إننا لن نبعث ولن نعود إلى الحياة مرة أخرى ، وما يخبرنا به محمد - صلى الله عليه وسلم - من أن الرجوع إلى الحياة مرة أخرى حق ، كلام بعيد عن عقولنا وأفهامنا .فاسم الإِشارة " ذلك " يعود إلى محل النزاع وهو الرجوع إلى الحياة مرة أخرى ، والبعث بعد الموت . والرجع بمعنى الرجوع . يقال : رجعته أرجِعُه رَجْعا ورُجوعا ، بمعنى أعدته . . ومنه قوله - تعالى - : ( فَإِن رَّجَعَكَ الله إلى طَآئِفَةٍ مِّنْهُمْ ) أى : ذلك الرجوع إلى الحياة مرة أخرى بعيد عن الأفهام ، وعن العادة ، وعن الإِمكان .

القول في تأويل قوله تعالى : أَئِذَا مِتْنَا وَكُنَّا تُرَابًا ذَلِكَ رَجْعٌ بَعِيدٌ (3)يقول القائل: لم يجر للبعث ذكر, فيخبر عن هؤلاء القوم بكفرهم ما دعوا إليه من ذلك, فما وجه الخبر عنهم بإنكارهم ما لم يدعوا إليه, وجوابهم عما لم يسألوا عنه. قيل: قد اختلف أهل العربية في ذلك, فنذكر ما قالوا في ذلك, ثم نتبعه البيان إن شاء الله تعالى, فقال في ذلك بعض نحويِّي البصرة قال ( أَئِذَا مِتْنَا وَكُنَّا تُرَابًا ذَلِكَ رَجْعٌ بَعِيدٌ ) , لم يذكر أنه راجع, وذلك والله أعلم لأنه كان على جواب, كأنه قيل لهم: إنكم ترجعون, فقالوا( أَئِذَا مِتْنَا وَكُنَّا تُرَابًا ذَلِكَ رَجْعٌ بَعِيدٌ ) وقال بعض نحويِّي الكوفة قوله : ( أَئِذَا مِتْنَا وَكُنَّا تُرَابًا ) كلام لم يظهر قبله, ما يكون هذا جوابا له, ولكن معناه مضمر, إنما كان والله أعلم : ق وَالْقُرْآنِ الْمَجِيدِ لَتُبْعثنّ بعد الموت, فقالوا: أإذا كنا ترابا بُعثنا؟ جحدوا البعث, ثم قالوا( ذَلِكَ رَجْعٌ بَعِيدٌ ) جحدوه أصلا قوله ( بَعِيدٌ ) كما تقول للرجل يخطئ في المسألة, لقد ذهبت مذهبا بعيدا من الصواب: أي أخطأت.والصواب من القول في ذلك عندنا, أن في هذا الكلام متروكا استغني بدلالة ما ذُكر عليه من ذكره, وذلك أن الله دلّ بخبره عن تكذيب هؤلاء المشركين الذين ابتدأ هذه السورة بالخبر عن تكذيبهم رسوله محمدا صَلَّى الله عَلَيْهِ وَسَلَّم بقوله بَلْ عَجِبُوا أَنْ جَاءَهُمْ مُنْذِرٌ مِنْهُمْ فَقَالَ الْكَافِرُونَ هَذَا شَيْءٌ عَجِيبٌ على وعيده إياهم على تكذيبهم محمدا صَلَّى الله عَلَيْهِ وَسَلَّم , فكأنه قال لهم: إذ قالوا منكرين رسالة الله رسوله محمدا صَلَّى الله عَلَيْهِ وَسَلَّم هَذَا شَيْءٌ عَجِيبٌ ستعلمون أيها القوم إذا أنتم بُعثتم يوم القيامة ما يكون حالكم في تكذيبكم محمدا صَلَّى الله عَلَيْهِ وَسَلَّم , وإنكاركم نبوّته, فقالوا مجيبين رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم ( أَئِذَا مِتْنَا وَكُنَّا تُرَابًا ) نعلم ذلك, ونرى ما تعدنا على تكذيبك ( ذَلِكَ رَجْعٌ بَعِيدٌ ) : أي أن ذلك غير كائن, ولسنا راجعين أحياء بعد مماتنا, فاستغني بدلالة قوله بَلْ عَجِبُوا أَنْ جَاءَهُمْ مُنْذِرٌ مِنْهُمْ فقال الكافرون هَذَا شَيْءٌ عَجِيبٌ من ذكر ما ذكرت من الخبر عن وعيدهم.وفيما حُدثت عن الحسين, قال: سمعت أبا معاذ يقول: ثنا عبيد, قال: سمعت الضحاك يقول في قوله ( أَئِذَا مِتْنَا وَكُنَّا تُرَابًا ذَلِكَ رَجْعٌ بَعِيدٌ ) قالوا: كيف يحيينا الله, وقد صرنا عظاما ورفاتا, وضللنا في الأرض, دلالة على صحة ما قلنا من أنهم أنكروا البعث إذا توعِّدوا به.--------------------------------------------------------------------------------الهوامش:(3) زيادة لربط الكلام ، ونظن أنها سقطت من قلم الناسخ .

( أئذا متنا وكنا ترابا ) نبعث ، ترك ذكر البعث لدلالة الكلام عليه ( ذلك رجع ) أي رد إلى الحياة ( بعيد ) وغير كائن ، أي : يبعد أن نبعث بعد الموت .

أَئِذَا مِتْنَا وَكُنَّا تُرَابًا ذَلِكَ رَجْعٌ بَعِيدٌ (3(والمستفهم عنه محذوف دل عليه ظرف { أئذا متنا وكنا تراباً } والتقدير : أنرجع إلى الحياة في حين انعدام الحياة منا بالموت وحين تفتت الجسد وصيرورته تراباً ، وذلك عندهم أقصى الاستبعاد . ومتعلقّ ( إذا ( هو المستفهم عنه المحذوف المقدَّر ، أي نُرجَع أو نعود إلى الحياة وهذه الجملة مستقلة بنفسها .وجملة { ذلك رجع بعيد } مؤكدة لجملة { أئذا متنا وكنا تراباً } بطريق الحقيقة والذِكر ، بعد أن أُفيد بطريق المجاز والحذف ، لأن شأن التأكيد أن يكون أجلى دلالة .والرَّجع : مصدر رجَع ، أي الرجوع إلى الحياة . ومعنى { بعيد } أنه بعيد عن تصور العقل ، أي هو أمر مستحيل .

ثم ذكر وجه تعجبهم فقال: { أَئِذَا مِتْنَا وَكُنَّا تُرَابًا ذَلِكَ رَجْعٌ بَعِيدٌ } فقاسوا قدرة من هو على كل شيء قدير، الكامل من كل وجه، بقدرة العبد الفقير العاجز من جميع الوجوه، وقاسوا الجاهل، الذي لا علم له، بمن هو بكل شيء عليم.

قوله تعالى : أئذا متنا وكنا ترابا نبعث ; ففيه إضمار .ذلك رجع بعيد الرجع الرد أي : هو رد بعيد أي : محال . يقال : رجعته أرجعه رجعا ، ورجع هو يرجع رجوعا ، وفيه إضمار آخر ; أي : وقالوا أنبعث إذا متنا . وذكر البعث وإن لم يجر هاهنا فقد جرى في مواضع ، والقرآن كالسورة الواحدة . وأيضا ذكر البعث منطو تحت قوله : بل عجبوا أن جاءهم منذر منهم لأنه إنما ينذر بالعقاب والحساب في الآخرة .

The history of the prophets shows that their contemporaries were not ready to accept them. It was only in later times that people readily accepted their status as prophets. The reason for this is that the prophet appears to his contemporaries as ‘a person just like themselves’. They find it surprising that one whom they have always treated as their equal should suddenly become great and start advising them. But, as time passes, a history of greatness becomes attached to the prophet’s name. So, he starts appearing to succeeding generations as a ‘person greater than themselves.’ That is why, in later periods people did not find it difficult to accept the prophetic status of a prophet. In other words, to the people of the early days, the prophet was a controversial figure, while to the people of later times he acquired the aura of an established personage. The people of the earlier period had to undertake a journey in consciousness in order to fill the gap between them and the prophet, while in the later period, this gap would have been filled by history itself. In the eyes of those who entertain doubts about the prophethood of God’s messenger, everything about him becomes doubtful—even those beliefs that are already enshrined in tradition. However, nothing can act as a shield or an excuse for the doubters. If the rejecters of the prophet were simply to consider the inimitable literary majesty of his book, they would be compelled to accept as a prophet the one who brought that book.

Linkage with the preceding Surah This Surah mostly contains subjects relating to the Day of Judgment, Resurrection, the Reckoning, Paradise, the Fire, Allah's reward and punishment etc. Thus this Surah is linked with Surah Al-Hujurat because the concluding part of the latter Surah dealt with these subjects. Characteristics and Virtues of Surah Qaf It is reported in Muslim, as cited in Qurtubi, that Umm Hisham Bint Harithah Ibn Nu` man ؓ ، said: "For around two years, or a year and a part of another year, we shared one single oven with the Holy Prophet ﷺ . I memorized Surah Qaf from the Holy Prophet ﷺ who used to recite it every Friday while standing on the pulpit delivering the Friday sermon to the people." Sayyidna ` Umar Ibn-ul-Khattab ؓ asked Abu Waqid Al-Laithi: "What did the Holy Prophet ﷺ recite during the ` Id prayers?" He replied: "Surah Qaf and Surah Qamar." Sayyidna Jabir ؓ reports that the Holy Prophet ﷺ used to recite Surah Qaf often in the Morning Prayer. (Despite that this Surah is rather long,) the prayer was felt light (Qurtubi). It was the special trait of the recitation of the Holy Prophet ﷺ that praying behind him caused no stress, even when he recited the long Surahs. Is it Possible to Observe the Heaven? أَفَلَمْ يَنظُرُ‌وا إِلَى السَّمَاءِ (Did they not, then, look to the sky above them? - 50:6). Apparently this sentence indicates that it is possible to see the sky, while the general impression is that the blue colour that we see above is the colour of the atmosphere, and not that of the heaven. However, there is no proof for non-existence of the sky, nor of the presumption that the colour of the heaven is not blue. Besides, the word nazar (seeing) used in the verse could mean perceiving through reason, that is, thinking, pondering etc. (Bayan-ul-Qur’ an)

(When we are dead and have become dust (shall we be brought back again)? That) which Muhammad claims (would be a far return!) will never happen; thus denying resurrection after death.

Which was revealed in Makkah The Beginning of the Mufassal Section of the Qur'an This Surah is the first Surah in the Mufassal section of the Qur'an, according to the correct view. It is said that the Mufassal starts with Surat Al-Hujurat. Some common people say that the Mufassal starts with Surah `Amma An-Naba, (chapter 78), however, this is not true because none of the respected scholars ever supported this opinion. Aws (bin Hudhayfah) said; "I asked the Companions of Allah's Messenger ﷺ how they divided the Qur'an. They said; `Three, five, seven, nine, eleven, thirteen, and the Mufassal section as one.' " This was recorded by Ibn Majah and Imam Ahmad. If one counts forty-eight Surahs, the next Surah will be Surah Qaf. The details are as follows: The first three Surahs are Al-Baqarah (chapter 2), Al `Imran (3), then An-Nisa' (4). The five are Al-Ma'idah (5), Al-An`am (6), Al-A`raf (7), Al-Anfal (8) and Bara'ah (or At-Tawbah) (9). The seven next Surahs are Surah Yunus (10), Hud (11), Yusuf (12), Ar-Ra`d (13), Ibrahim (14), Al-Hijr (15) and An-Nahl (16). The nine next Surahs are, Subhan (or Al-Isra' (17), Al-Kahf (18), Maryam (19), Ta Ha (20), Al-Anbiya' (21), Al-Hajj (22), Al-Mu`minun (23), An-Nur (24) and Al-Furqan (25). The next eleven Surahs are Surat Ash-Shu`ara (26), An-Naml (27), Al-Qasas (28), Al-`Ankabut (29), Ar-Rum (30), Luqman (31), Alif Lam Mim As-Sajdah (32), Al-Ahzab (33), Saba' (34), Fatir (35) and Ya Sin (36). The next thirteen are Surat As-Saffat (37), Sad (38), Az-Zumar (39), Ghafir (40), Ha Mim As-Sajdah (or Fussilat) (41), Ash-Shura (42), Az-Zukhruf (43), Ad-Dukhan (44), Al-Jathiyah (45), Al-Ahqaf (46), Al-Qital (or Muhammad) (47), Al-Fath (48) and Al-Hujurat (49). After that comes the Mufassal section, according to the Companions, may Allah be pleased with them all. Therefore, Surah Qaf (chapter 50) is the first of the Mufassal, just as we stated, and all praise is due to Allah and all favors are from Him. The Virtues of Surah Qaf Imam Ahmad recorded that `Umar bin Al-Khattab asked Abu Waqid Al-Laythi, "What did the Prophet recite during the `Id Prayer" Abu Waqid said, "Surah Qaf and Surat Iqtarabat i.e. Surat Al-Qamar (54)." Muslim and the Four Collectors of the Sunan collected this Hadith. Imam Ahmad recorded that Umm Hisham bint Harithah said, "For around two years, or a year and a part of another year, our oven and the oven of the Prophet was one and the same. I memorized Surah, ق وَالْقُرْءَانِ الْمَجِيدِ (Qaf. By the Glorious Qur'an.) from the tongue of the Messenger of Allah ﷺ who used to recite it every Friday while standing on the Minbar delivering the Friday sermon to the people." Muslim collected this Hadith. Abu Dawud also recorded that the daughter of Al-Harith bin An-Nu`man said, "I only memorized Surah Qaf from the mouth of the Messenger of Allah ﷺ who used to recite it in every Friday Khutbah. Our oven and the oven of the Messenger was one and the same." Muslim and An-Nasa'i collected this Hadith. Therefore, the Messenger of Allah ﷺ used to recite this Surah during large gatherings such as the `Ids and during Friday sermons. He did so because this Surah contains news of the beginning of creation, Resurrec- tion, the Return, Standing (before Allah), the Reckoning, Paradise, the Fire, Allah's reward and punishment, lessons of encouragement, and lessons of discouragement. Allah knows best. بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. ق (Qaf.) which is one of the letters of the alphabet that are mentioned in the beginning of some Surahs, such as, ص (Sad.) (38:1) ن (Nun. ) (68:1) الم (Alif Lam Mim.) (2:1), حـم (Ha Mim.) (40:1), and طس (Ta Sin) (28:1) and etc., Mujahid and several others said this. We also discussed this in the beginning of the explanation of Surat Al-Baqarah, and therefore, it is not necessary to repeat it here. The Disbelievers wonder at the Message and Resurrection Allah said, وَالْقُرْءَانِ الْمَجِيدِ (By the Glorious Qur'an.) means by the Honorable and Great Qur'an, which, لاَّ يَأْتِيهِ الْبَـطِلُ مِن بَيْنِ يَدَيْهِ وَلاَ مِنْ خَلْفِهِ تَنزِيلٌ مِّنْ حَكِيمٍ حَمِيدٍ (Falsehood cannot come to it from before it or behind it: (it is) sent down by the All-Wise, Worthy of all praise.)(41:42) The subject of the oath contained in this Ayah is specified afterwards, even though it does not appear by word, emphasizing prophethood, resurrection and affirming that they are true. There are similar kinds of oaths in the Qur'an, whose subject is included in the meaning but not by word, such as, ص وَالْقُرْءَانِ ذِى الذِّكْرِ - بَلِ الَّذِينَ كَفَرُواْ فِى عِزَّةٍ وَشِقَاقٍ (Sad. By the Qur'an full of reminding. Nay, those who disbelieve are in false pride and opposition.)(38:1-2) Allah said here, ق وَالْقُرْءَانِ الْمَجِيدِ - بَلْ عَجِبُواْ أَن جَآءَهُمْ مُّنذِرٌ مِّنْهُمْ فَقَالَ الْكَـفِرُونَ هَـذَا شَىْءٌ عَجِيبٌ (Qaf. By the Glorious Qur'an. Nay, they wonder that there has come to them a warner from among themselves. So the disbelievers say: "This is a strange thing!") They wondered at the wisdom behind sending a Messenger who is a human being. Allah the Exalted and Most Honored said in another Ayah أَكَانَ لِلنَّاسِ عَجَبًا أَنْ أَوْحَيْنَآ إِلَى رَجُلٍ مِّنْهُمْ أَنْ أَنذِرِ النَّاسَ (Is it a wonder for mankind that We have sent Our revelation to a man from among themselves (saying): "Warn mankind.") (10:2), meaning, this is not strange, for Allah chooses Messengers from angels and humans. Allah the Exalted and Most Honored mentioned that the disbelievers also wondered about the Resurrection and discounted its coming, أَءِذَا مِتْنَا وَكُنَّا تُرَاباً ذَلِكَ رَجْعُ بَعِيدٌ (When we are dead and have become dust. That is a far return.) They said, `after we die, disintegrate, with our organs torn apart and we become dust, how can we be brought back to our original shape and bodies,' ذَلِكَ رَجْعُ بَعِيدٌ (That is a far return.) `it is not likely that it will ever occur.' They thought that Resurrection was far from happening and will never occur. Allah the Exalted responded to their statement by saying, قَدْ عَلِمْنَا مَا تَنقُصُ الاٌّرْضَ مِنْهُمْ (We know that which the earth takes of them.) meaning, `We know what the earth consumes of their dead bodies.' Where and how the bodies disintegrated, what they turned into and how they have become, all of this is never absent from Allah's knowledge. وَعِندَنَا كِتَـبٌ حَفِيظٌ (and with Us is a Book preserved,) `that keeps all records. Therefore, Our knowledge is encompassing and the Book of decrees has everything precisely recorded in it. Al-`Awfi narrated that `Abdullah bin `Abbas commented on the statement of Allah the Exalted, قَدْ عَلِمْنَا مَا تَنقُصُ الاٌّرْضَ مِنْهُمْ (We know that which the earth takes of them,) "It refers to what the earth consumes of their flesh, skin, bones and hair." A similar view was recorded from Mujahid, Qatadah, Ad-Dahhak and several others. Allah, the Exalted and Most Honored, explained the reason behind their disbelief, rebellion and discounting the possibility of what is truly possible, بَلْ كَذَّبُواْ بِالْحَقِّ لَمَّا جَآءَهُمْ فَهُمْ فِى أَمْرٍ مَّرِيجٍ (Nay, but they have denied the truth when it has come to them, so they are in a Marij state.) This is the state of all those who defy the Truth: whatever they say and utter after denying the Truth, is utterly false. Marij means, in disarray, in a confused state and defying the characteristics of the Truth. Allah the Exalted said in another Ayah, إِنَّكُمْ لَفِى قَوْلٍ مُّخْتَلِفٍ - يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Certainly, you have different ideas. Turned aside therefrom is he who is turned aside.)(51:8-9)