سُوْرَةُ الْاَعْرَافِ
Surah Al-A'raaf (7) — Ayah 57
وَهُوَ ٱلَّذِى يُرْسِلُ ٱلرِّيَـٰحَ بُشْرًۢا بَيْنَ يَدَىْ رَحْمَتِهِۦ ۖ حَتَّىٰٓ إِذَآ أَقَلَّتْ سَحَابًا ثِقَالًا سُقْنَـٰهُ لِبَلَدٍ مَّيِّتٍ فَأَنزَلْنَا بِهِ ٱلْمَآءَ فَأَخْرَجْنَا بِهِۦ مِن كُلِّ ٱلثَّمَرَٰتِ ۚ كَذَٰلِكَ نُخْرِجُ ٱلْمَوْتَىٰ لَعَلَّكُمْ تَذَكَّرُونَ ﴿57﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And it is He Who sends the winds as heralds of glad tidings, going before His Mercy (rain). Till when they have carried a heavy-laden cloud, We drive it to a land that is dead, then We cause water (rain) to descend thereon. Then We produce every kind of fruit therewith. Similarly, We shall raise up the dead, so that you may remember or take heed.
Word by Word — Arabic, Transliteration & Meaning
وَهُوَ
wahuwa
And He
ٱلَّذِى
alladhī
(is) the One Who
يُرْسِلُ
yur'silu
sends
ٱلرِّيَـٰحَ
l-riyāḥa
the winds
بُشْرًۢا
bush'ran
(as) glad tidings
بَيْنَ
bayna
from
يَدَىْ
yaday
before
رَحْمَتِهِۦ ۖ
raḥmatihi
His Mercy
حَتَّىٰٓ
ḥattā
until
إِذَآ
idhā
when
أَقَلَّتْ
aqallat
they have carried
سَحَابًۭا
saḥāban
clouds
ثِقَالًۭا
thiqālan
heavy
سُقْنَـٰهُ
suq'nāhu
We drive them
لِبَلَدٍۢ
libaladin
to a land
مَّيِّتٍۢ
mayyitin
dead
فَأَنزَلْنَا
fa-anzalnā
then We send down
بِهِ
bihi
from it
ٱلْمَآءَ
l-māa
the water
فَأَخْرَجْنَا
fa-akhrajnā
then We bring forth
بِهِۦ
bihi
from it
مِن
min
(of)
كُلِّ
kulli
all (kinds)
ٱلثَّمَرَٰتِ ۚ
l-thamarāti
(of) fruits
كَذَٰلِكَ
kadhālika
Thus
نُخْرِجُ
nukh'riju
We will bring forth
ٱلْمَوْتَىٰ
l-mawtā
the dead
لَعَلَّكُمْ
laʿallakum
so that you may
تَذَكَّرُونَ
tadhakkarūna
take heed
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
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.
He is the One Who sends the winds as glad tidings before His mercy (rain), until when they carry heavy clouds, We drive them to a dead land, then We send down rain from it, and with it We bring forth every kind of fruit. In this way, We will bring forth the dead (from the earth), so that you may take heed [61].
[61]
Reasoning for Resurrection After Death from the Revival of Dead Land:
Most atheists and the polytheists of Makkah used to argue against the second life by saying that everything that goes into the earth mixes with the soil and becomes dust, so how will we be raised up again? In this verse, the argument of such people is being refuted, for example, that not everything that goes into the earth becomes dust; rather, with suitable opportunity and conditions, life is produced in it. One example is a grain of cereal that is buried in the earth, and when it is properly irrigated and the season is favorable, it sprouts; it does not become dust by mixing with the soil. Another example is that a land remains barren and useless for a long time, but when the rain of mercy descends upon it, the seeds of trees that had fallen in it at some time, from those seeds of fruits, their trees grow from that dead land. Those seeds lying there did not become dust by mixing with the soil during that long period, and even if they had, when suitable conditions were found, they sprouted. Life was produced in the dead seeds, and life was also produced in the dead land by the rain, so that various kinds of fruits and different types of vegetation began to grow from it. In the same way, even if the human body mixes with the soil and becomes dust, when suitable conditions are found, signs of life will appear in it, and the appropriate time for the resurrection of man is the second blowing of the trumpet. And it is mentioned in the hadith that the human body mixes with the soil and becomes dust, only the tailbone, which is called ‘ajb al-dhanab, will remain, and this bone will serve as the seed. It is also mentioned in the hadith that when the trumpet is blown the second time, people will sprout from the earth just as vegetation sprouts from rain, and this is the meaning of this verse.
[61]
Reasoning for Resurrection After Death from the Revival of Dead Land:
Most atheists and the polytheists of Makkah used to argue against the second life by saying that everything that goes into the earth mixes with the soil and becomes dust, so how will we be raised up again? In this verse, the argument of such people is being refuted, for example, that not everything that goes into the earth becomes dust; rather, with suitable opportunity and conditions, life is produced in it. One example is a grain of cereal that is buried in the earth, and when it is properly irrigated and the season is favorable, it sprouts; it does not become dust by mixing with the soil. Another example is that a land remains barren and useless for a long time, but when the rain of mercy descends upon it, the seeds of trees that had fallen in it at some time, from those seeds of fruits, their trees grow from that dead land. Those seeds lying there did not become dust by mixing with the soil during that long period, and even if they had, when suitable conditions were found, they sprouted. Life was produced in the dead seeds, and life was also produced in the dead land by the rain, so that various kinds of fruits and different types of vegetation began to grow from it. In the same way, even if the human body mixes with the soil and becomes dust, when suitable conditions are found, signs of life will appear in it, and the appropriate time for the resurrection of man is the second blowing of the trumpet. And it is mentioned in the hadith that the human body mixes with the soil and becomes dust, only the tailbone, which is called ‘ajb al-dhanab, will remain, and this bone will serve as the seed. It is also mentioned in the hadith that when the trumpet is blown the second time, people will sprout from the earth just as vegetation sprouts from rain, and this is the meaning of this verse.
