سُوْرَةُ الْعَنْكَبُوْتِ
Surah Al-Ankaboot (29) — Ayah 19
أَوَلَمْ يَرَوْا۟ كَيْفَ يُبْدِئُ ٱللَّهُ ٱلْخَلْقَ ثُمَّ يُعِيدُهُۥٓ ۚ إِنَّ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرٌ ﴿19﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
See they not how Allâh originates the creation, then repeats it. Verily, that is easy for Allâh.
Word by Word — Arabic, Transliteration & Meaning
أَوَلَمْ
awalam
Do not
يَرَوْا۟
yaraw
they see
كَيْفَ
kayfa
how
يُبْدِئُ
yub'di-u
Allah originates
ٱللَّهُ
l-lahu
Allah originates
ٱلْخَلْقَ
l-khalqa
the creation
ثُمَّ
thumma
then
يُعِيدُهُۥٓ ۚ
yuʿīduhu
repeats it
إِنَّ
inna
Indeed
ذَٰلِكَ
dhālika
that
عَلَى
ʿalā
for
ٱللَّهِ
l-lahi
Allah
يَسِيرٌۭ
yasīrun
(is) easy
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 19) ➊ { اَوَ لَمْ يَرَوْا كَيْفَ يُبْدِئُ اللّٰهُ الْخَلْقَ … :} According to Ibn Jarir and some other commentators, up to this point is the address of Ibrahim (peace be upon him) to his people, and from here onward it is the address of Allah Almighty to the disbelievers of Quraysh, which continues until {’’ لَهُمْ عَذَابٌ اَلِيْمٌ ‘‘}. After that, from {’’ فَمَا كَانَ جَوَابَ قَوْمِهٖۤ ‘‘}, the story of Ibrahim (peace be upon him) begins again. However, Ibn Kathir states that up to {’’ فَمَا كَانَ جَوَابَ قَوْمِهٖۤ ‘‘}, all of this speech is that of Ibrahim (peace be upon him). This also seems more correct to me, because in this way there is no need to break the sequence of speech, nor does the meaning become disrupted; rather, Ibrahim (peace be upon him) is presenting to his people the evidences of the Hereafter after the arguments for monotheism, the response to which is mentioned in this verse: «{ فَمَا كَانَ جَوَابَ قَوْمِهٖۤ …}» In any case, this address of Ibrahim (peace be upon him) is also perfectly applicable to the disbelievers of Quraysh, because the beliefs of polytheistic nations are similar to each other.
➋ The people of Ibrahim (peace be upon him) and the disbelievers of Makkah were involved in two fundamental misguidances: one, associating partners with Allah Almighty (shirk), and the other, denial of the Hereafter. The refutation of the first misguidance has already come in the previous verses; this is the refutation of the second misguidance.
➌ Ibrahim (peace be upon him) presented their own existence as proof of being resurrected, which they observe at all times: that Allah Almighty created them at a time when there was no mention of them at all. After coming into existence, they became hearing and seeing human beings, so the One who created them in the beginning is also capable of creating them again, ({’’إِنَّ‘‘} comes for reasoning), because this task is very easy for Allah Almighty. Elsewhere it is said: «{ وَ هُوَ الَّذِيْ يَبْدَؤُا الْخَلْقَ ثُمَّ يُعِيْدُهٗ وَ هُوَ اَهْوَنُ عَلَيْهِ}» [ الروم : ۲۷ ] “And He is the One who originates the creation, then repeats it, and that is even easier for Him.” Shah Abdul Qadir (may Allah have mercy on him) writes: “You see the beginning, so understand the repetition from that.”
➋ The people of Ibrahim (peace be upon him) and the disbelievers of Makkah were involved in two fundamental misguidances: one, associating partners with Allah Almighty (shirk), and the other, denial of the Hereafter. The refutation of the first misguidance has already come in the previous verses; this is the refutation of the second misguidance.
➌ Ibrahim (peace be upon him) presented their own existence as proof of being resurrected, which they observe at all times: that Allah Almighty created them at a time when there was no mention of them at all. After coming into existence, they became hearing and seeing human beings, so the One who created them in the beginning is also capable of creating them again, ({’’إِنَّ‘‘} comes for reasoning), because this task is very easy for Allah Almighty. Elsewhere it is said: «{ وَ هُوَ الَّذِيْ يَبْدَؤُا الْخَلْقَ ثُمَّ يُعِيْدُهٗ وَ هُوَ اَهْوَنُ عَلَيْهِ}» [ الروم : ۲۷ ] “And He is the One who originates the creation, then repeats it, and that is even easier for Him.” Shah Abdul Qadir (may Allah have mercy on him) writes: “You see the beginning, so understand the repetition from that.”
