سُوْرَةُ الْجَاثِيَةِ

Surah Al-Jaathiya (45) — Ayah 26

Crouching · Meccan · Juz 25 · Page 501

قُلِ ٱللَّهُ يُحْيِيكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يَجْمَعُكُمْ إِلَىٰ يَوْمِ ٱلْقِيَـٰمَةِ لَا رَيْبَ فِيهِ وَلَـٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ ﴿26﴾
Say (to them): "Allâh gives you life, then causes you to die, then He will assemble you on the Day of Resurrection about which there is no doubt. But most of mankind know not."
قُلِ quli Say
ٱللَّهُ l-lahu Allah
يُحْيِيكُمْ yuḥ'yīkum gives you life
ثُمَّ thumma then
يُمِيتُكُمْ yumītukum causes you to die
ثُمَّ thumma then
يَجْمَعُكُمْ yajmaʿukum He will gather you
إِلَىٰ ilā to
يَوْمِ yawmi (the) Day
ٱلْقِيَـٰمَةِ l-qiyāmati (of) the Resurrection
لَا no
رَيْبَ rayba doubt
فِيهِ fīhi about it
وَلَـٰكِنَّ walākinna But
أَكْثَرَ akthara most
ٱلنَّاسِ l-nāsi (of) the people
لَا (do) not
يَعْلَمُونَ yaʿlamūna know

Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.

(Ayah 26) ➊ { قُلِ اللّٰهُ يُحْيِيْكُمْ ثُمَّ يُمِيْتُكُمْ:} This is the answer to their supposed argument: you were not created by your own choice or by coincidence, nor does your death occur by your own choice or by coincidence, rather it is Allah Almighty who gives you life and causes you to die. Then when He wills, He will resurrect you again; in this, you have no choice or involvement.

{ثُمَّ يَجْمَعُكُمْ اِلٰى يَوْمِ الْقِيٰمَةِ …:} That is, He will not resurrect you separately, such that some people are resurrected at one time, others at another time, and the rest at a third time; rather, He will gather all the former and latter people together at one time on the Day of Resurrection. See also Surah Al-Baqarah (28).

{ لَا رَيْبَ فِيْهِ وَ لٰكِنَّ اَكْثَرَ النَّاسِ لَا يَعْلَمُوْنَ:} That is, there is no doubt in the occurrence of the Resurrection, but most people deny it because they are ignorant. They neither know the reality nor wish to know it, and they neither listen to anyone against their desires nor try to understand, as He said: « وَ قَالُوْا لَوْ كُنَّا نَسْمَعُ اَوْ نَعْقِلُ مَا كُنَّا فِيْۤ اَصْحٰبِ السَّعِيْرِ» [ الملک : ۱۰ ] "And they will say, 'If only we had listened or reasoned, we would not be among the companions of the blazing Fire.'"

Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.

The exegesis of this verse has been done along with the previous verse.

Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.

Say, "It is Allah who gives you life, then causes you to die [38], then will gather you on the Day of Resurrection, about which there is no doubt. But most people [39] do not know."

[38]
The Answer to the Objection:

That is, you are neither born by coincidence nor by your own choice. Similarly, your death does not come by coincidence, nor does it come by your own choice. Rather, the reins of your life and your death are completely in the hands of Allah Almighty. He alone gives you life and causes you to die. And whenever He wills, He has the power to resurrect you again. In this, you have no practical involvement or authority whatsoever.
[39] That is, He will not resurrect you in a scattered manner, that some people are brought back to life at one time, others at another time, and the rest at a third time, as happens in this world. Rather, He will resurrect and gather all the former and latter people at the same time, and that will happen after the occurrence of the Resurrection, not before.