سُوْرَةُ مَرْيَمَ
Surah Maryam (19) — Ayah 77
أَفَرَءَيْتَ ٱلَّذِى كَفَرَ بِـَٔايَـٰتِنَا وَقَالَ لَأُوتَيَنَّ مَالًا وَوَلَدًا ﴿77﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Have you seen him who disbelieved in Our Ayât (this Qur’ân and Muhammad صلى الله عليه وسلم) and said: "I shall certainly be given wealth and children [if I will be alive (again)]."
Word by Word — Arabic, Transliteration & Meaning
أَفَرَءَيْتَ
afara-ayta
Then, have you seen
ٱلَّذِى
alladhī
he who
كَفَرَ
kafara
disbelieved
بِـَٔايَـٰتِنَا
biāyātinā
in Our Verses
وَقَالَ
waqāla
and said
لَأُوتَيَنَّ
laūtayanna
Surely, I will be given
مَالًۭا
mālan
wealth
وَوَلَدًا
wawaladan
and children
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
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 77){اَفَرَءَيْتَ الَّذِيْ كَفَرَ بِاٰيٰتِنَا …:} In the above verses, the proofs of the certainty of resurrection were mentioned and the doubts of the disbelievers were answered. Now, the statement of those people is quoted who used to mock the resurrection while criticizing it. It is in the Sahihain, Khabbab bin Al-Aratt (may Allah be pleased with him) narrates: [كُنْتُ قَيْنًا فِي الْجَاهِلِيَّةِ وَكَانَ لِيْ عَلَی الْعَاصِ بْنِ وَائِلٍ دَيْنٌ فَأَتَيْتُهُ أَتَقَاضَاهٗ، قَالَ : لاَ أُعْطِيْكَ حَتّٰی تَكْفُرَ بِمُحَمَّدٍ صَلَّی اللّٰهُ عَلَيْهِ وَسَلَّمَ، فَقُلْتُ لاَ أَكْفُرُ حَتّٰی يُمِيْتَكَ اللّٰهُ ثُمَّ تُبْعَثَ، قَالَ دَعْنِيْ حَتّٰی أَمُوْتَ وَ أُبْعَثَ فَسَأُوْتیٰ مَالًا وَوَلدًا فَأَقْضِيْكَ فَنَزَلَتْ : «{ اَفَرَءَيْتَ الَّذِيْ كَفَرَ بِاٰيٰتِنَا وَ قَالَ لَاُوْتَيَنَّ مَالًا وَّ وَلَدًا (77) اَطَّلَعَ الْغَيْبَ اَمِ اتَّخَذَ عِنْدَ الرَّحْمٰنِ عَهْدًا }»] [بخاری، البیوع، باب ذکر الفین والحداد : ۲۰۹۱۔ مسلم، : ۳۵، 2795/36 ] "In the time of ignorance, I used to work as a blacksmith and ‘As bin Wa’il (a wealthy disbeliever) owed me some money. One day, I went to him to demand it. He said: 'I will not pay your debt until you deny the prophethood of Muhammad (peace be upon him).' Khabbab (may Allah be pleased with him) said: 'By Allah! I will never deny (the prophethood of Muhammad, peace be upon him), until Allah causes you to die and then resurrects you.' The disbeliever said: 'When I die and am resurrected, then come to me; at that time I will have plenty of wealth and children, I will pay your debt.' Upon this, Allah revealed these (four verses up to {’’ فَرْدًا ‘‘})."
In this incident, there is both the denial of the resurrection by the disbelievers in the form of mockery, and, in his view, in the hypothetical case of its occurrence, the expression of certainty that he will have wealth and children there as well, by analogy with this world. In the same breath, there is denial of Allah's power to establish the resurrection, and in the same breath, the expression that He is able to give him wealth and children on the Day of Resurrection. Polytheists are ignorant in this way. Here, since the more prominent aspect is the expression of certainty of having wealth and children on the Day of Resurrection as in this world, therefore, in the previous verses (73, 74), this has been refuted, and now in the next three verses, it is further refuted.
In this incident, there is both the denial of the resurrection by the disbelievers in the form of mockery, and, in his view, in the hypothetical case of its occurrence, the expression of certainty that he will have wealth and children there as well, by analogy with this world. In the same breath, there is denial of Allah's power to establish the resurrection, and in the same breath, the expression that He is able to give him wealth and children on the Day of Resurrection. Polytheists are ignorant in this way. Here, since the more prominent aspect is the expression of certainty of having wealth and children on the Day of Resurrection as in this world, therefore, in the previous verses (73, 74), this has been refuted, and now in the next three verses, it is further refuted.
