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Surah Baqarah Verse 28, 29 in English
كَيْفَ تَكْفُرُونَ بِٱللَّهِ وَكُنتُمْ أَمْوَٰتًا فَأَحْيَٰكُمْ ۖ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ثُمَّ إِلَيْهِ تُرْجَعُونَ
هُوَ ٱلَّذِى خَلَقَ لَكُم مَّا فِى ٱلْأَرْضِ جَمِيعًا ثُمَّ ٱسْتَوَىٰٓ إِلَى ٱلسَّمَآءِ فَسَوَّىٰهُنَّ سَبْعَ سَمَٰوَٰتٍ ۚ وَهُوَ بِكُلِّ شَىْءٍ عَلِيمٌ
Surah Baqarah Verse 28, 29 Transliteration
Kaifa takfuroona billahi wa kuntum amwaatan fa-ah’yaakum. Thumma yumeetukum thumma yuh’yeekum thumma ilaihi turjao’on. Huwalladhi Khalaqa lakum maa fil arDi jameea’n thummastawaa ila-ssamaaaee fasawwahunna sab`a’a samaawaat. Wahuwa bikulli shayin a’leem.
Surah Baqarah Verse 28, 29 Translation
“How can you disbelieve in ALLAH? When you were lifeless He brought you to life; Then he will cause you to die. Then he will bring you (back) to life once again and then to Him you will return. [Verse 28]”
“It is he who created for you all that is in the earth. Thereafter He directed himself to the heaven and formed seven heavens exactly. And he has perfect knowledge of everything.” [Verse 29]
Surah Baqarah Verse 28, 29 Explanation
How can you disbelieve in ALLAH? When you were lifeless, He brought you to life. Then he will cause you to die. Then He will bring you (back) to life once again and then to him you will return.
In this verse dead refers to lifeless, not to those living, who have been rendered lifeless. ALLAH Almighty says, “And he gives life to Earth after its death” (Chater 30, verse 19). This refers to the process of creation i.e,. you were once just congealed blood then life was breathed in you then once again you will be rendered lifeless and eventually eternal life will be granted to you. It should be remembered that the outcome of life in the hereafter is dependent on the worldly life. If our deeds are good in the earthly life, we will reap the rewards in the hereafter. But if our life is full of evil deeds we will be punished in the Hereafter.
Tafsir: Just as in the beginning verses, common blessings were mentioned. In this verse also, it is discussed about the blessings of ALLAH. When it is already proved in the light of many evidences, that ALLAH is the creator, Sustainer, One GOD and benefactor then why are you reading the words of others, forgetting all the favors of ALLAH?
In this verse, addressing the disbelievers, it is said, “How can you disbelieve ALLAH, when you used to be apparently dead in the form of a sperm?” Then ALLAH Almighty breathed life into your body and made you alive. Then when your life span is over, then death will strike you. Then at the time of question and answer in the grave, and during resurrection you will be brought back to life. And Allah will recompense you for your deeds. And when you know all these things about yourself, then how strange it is for you to disbelieve in Allah Almighty.
ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ثُمَّ إِلَيْهِ تُرْجَعُونَ
“Then he will bring you (back) to life once again and then to Him you will return”
In this verse also there is evidence for life after death. Because when ALLAH first brought them to life from a dead state, where will it be difficult for Him to inflict the person with death and make him alive again?
If this is objected to, then how can death be considered as a blessing? The answer is that death leads to another life. And that is the real life. And it may also be that in this verse, the believers were addressed as, first you were dead, that is, you were heedless of Allah, then He raised you up, that is, He exalted you with knowledge and faith. Then you will be given the (real) death and you will be given real life. And you will return to Allah. Then you will be given such a reward that no eye has ever seen, no ear has ever heard, and no heart has ever thought of it.
هُوَ ٱلَّذِى خَلَقَ لَكُم مَّا فِى ٱلْأَرْضِ جَمِيعًا
“It is he who created for you all that is in the earth.”
From this, we learn that all beneficial things created by nature are i.e., that which ALLAH and his Beloved Prophet (peace be upon him) have not declared as unlawful is lawful because all lawful and wholesome things are for our benefit. No proof is required for the permissibility of a thing. It is not being regarded as unlawful is a proof on its own.
A doubt and its answer
Let no one doubt that when everything is beneficial, then everything should be halal. The point is, just because something is useful doesn’t mean it has to be halal (permissible). After all, poisons, etc., also have some benefits, but their prevalent harmful effects prevent them from being used. The same is the case with the forbidden things in shariah. In spite of it that there is some benefit in them. However, they have been banned due to their prevalent harmful effects. And in this regard, just the doctor’s awareness is enough. Similarly, just the Islamic Scholar’s knowledge is enough, it is not necessary for the ordinary people to know be aware to decide about some thing is permissible or impermissible.
The order of the creation of the heavens and the earth
هُوَ ٱلَّذِى خَلَقَ لَكُم مَّا فِى ٱلْأَرْضِ جَمِيعًا ثُمَّ ٱسْتَوَىٰٓ إِلَى ٱلسَّمَآءِ فَسَوَّىٰهُنَّ سَبْعَ سَمَٰوَٰتٍ
It is he who created for you all that is in the earth. Thereafter He directed himself to the heaven and formed seven heavens exactly
There is a difference of opinion as to whether the earth was created first or the sky. The scholars who believe in the creation of the earth first have the proof of this verse that Allah created the earth and then the heavens, and also according to the following verses.
Surah Baqarah Ayat 28, 29 Roman Urdu
كَيْفَ تَكْفُرُونَ بِٱللَّهِ وَكُنتُمْ أَمْوَٰتًا فَأَحْيَٰكُمْ ۖ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ثُمَّ إِلَيْهِ تُرْجَعُونَ
هُوَ ٱلَّذِى خَلَقَ لَكُم مَّا فِى ٱلْأَرْضِ جَمِيعًا ثُمَّ ٱسْتَوَىٰٓ إِلَى ٱلسَّمَآءِ فَسَوَّىٰهُنَّ سَبْعَ سَمَٰوَٰتٍ ۚ وَهُوَ بِكُلِّ شَىْءٍ عَلِيمٌ
Surah Baqarah Ayat 28, 29 Tarjuma
Tum ALLAH ka inkar kyunkar karsakte ho (Aye Ahle Makkah) tum bejaan the (yani baap ki salab mein ba shakal e nutfa the) toh tum ko jaandar banaya phir tum ko maut dega, phir tum ko jilayega. Phir tum Khuda hi ke paas le jaaye jaoge. ALLAH ki zaat woh hai jisne zameen ki cheezein tamam ki tamam tumhare liye paida ki (taake tum unse nafa aur ibrat hasil karo). Phir mutawajjah huwa (yani zameen ki paidaish ke baad qasad farmaya) asmaan ki taraf. Toh durust karke banadiya unko aur ALLAH sab cheezon ka janney wala hai.
Surah Baqarah Ayat 28, 29 Tashreeh
Ibtedayi ruku mein jis tarah aam nemat maadi wa zahiri inaamat ka tazkira tha, is ayat mein bhi umumi nematon ka istehzaar karaya jaraha hai keh jab ALLAH ka Khaliq, Raaziq, aur mohsin e a’zeem hona aur ekta wa yagana hona dalail ki raushni mein sabit hochuka phir uske un saare ehsanaat ko bhulakar ghairon ka kalma kyu padh rahe ho?
Is ayat mein kuffar ko mukhatib karke yeh bataya keh tum kis tarah ALLAH ke saath kufr karsakte ho, halanke pehle tum nutfa ki shakal mein ba zahir murda the. Phir ALLAH ta’ala ne tumhare jism mein rooh phoonk kar tumko zinda kiya, phir jab tumhari muddat e hayat poori hojayegi toh phir tumpar maut taari karega. Phir qabar mein suwal wa jawab ke waqt soor phunkte waqt tum ko dobara zinda karega, phir hashr ke baad tum uski taraf lautaye jaoge. Aur ALLAH tum ko tumhare aamaal ko jaza dega. Aur jab tum ko apne in ahwaal ka ilm hai toh phir tumhara ALLAH ta’ala ke saath kufr karna kis qadar ta’ajjub khaiz hai.
ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ثُمَّ إِلَيْهِ تُرْجَعُونَ
Phir tum ko maut dega, phir tum ko jilayega. Phir tum Khuda hi ke paas le jaaye jaoge
Agar yeh aitraaz kiya jaaye ke kuffar ko yeh ilm tha keh woh pehle murda the, phir unko zinda kiya gaya aur phir unpar maut aayegi lekin maut ke baad dobara zindagi ke toh woh qaayil na the toh is hayat ko unke khilaf ba taur e hujjat paish karna kis tarah durust hoga? Iska jawab yeh hai keh chunke hayat baad al maut par dalail bilkul zahir hain. Isliye in dalail ke zahoor ko kuffar ke ilm ke qayam maqam kiya gaya hai.
Alawa iske keh is ayat mein bhi hayat baad al maut par daleel hai. Kyunke jab ALLAH ne pehli baar unko murda halat mein zindagi ki taraf muntaqil kiya toh dobara inpar maut taari karke inhe zinda karna uske liye kab mushkil hosakta hai.
Agar yeh aitraaz kiya jaaye keh maut taari karne ko kis tarah nematon mein se shumar kiya jaayega? Iska jawab yeh hai keh maut dosri hayat ki taraf pohunchati hai. Aur wohi haqeeqi hayat hai aur yeh bhi hosakta hai keh is aayat mein momino se khitab hoke pehle tum murda the yani ALLAH se ghafil the phir tum ko zinda kiya yani ilm aur imaan se sarfaraz kiya. Phir tum par maroof maut taari ki jaayegi aur tum ko haqeeqi hayat de di jayegi. Aur tum ALLAH ki taraf lautaye jaoge. Phir tumko aisa ajar wa sawab diya jayega jisko kisi aankh ne dekha hai na kisi kaan ne suna hai aur na uska kisi dil mein khayal aaya hai.
هُوَ ٱلَّذِى خَلَقَ لَكُم مَّا فِى ٱلْأَرْضِ جَمِيعًا
“ALLAH ki zaat woh hai jisne zameen ki cheezein tamam ki tamam tumhare liye paida ki“
Isse maloom huwa keh Qudrat mein maujooda tamam cheezein faidamand hai. Yani jin cheezo ko ALLAH aur uske Rasool ne haram nahi kiya woh tamam cheezein halal hain kyunke tamam halal aur sehat baksh cheezein hamare faiday ke liye hain. Kisi cheez ko halal samajhne ke liye saboot aur daleel ki zarurat nahi. Woh haram nahi yeh daleel hi uske halal hone ke liye kafi hai.
Ek shuba aur iska jawab
Ispar koi yeh shuba na kare keh jab sab cheezein nafa ki hain toh sab hi halal honi chahiye. Baat yeh hai keh kisi cheez ke sirf faydamand hone se iska qabil e istimaal hona zaruri nahi hai. Aakhir zehar waghaira mein kuch na kuch fayda zarur hota hai lekin iske bawajud iske zarar ghalib ke paish e nazar istimal se rokte hain. Yehi haal muharrimat e shariya ka hai keh inme kuch na kuch nafaa bhi hota hai. Magar ghalib nuqsan ke hote huwe inko mamnoo qarar dediya gaya hai. Aur is silsile mein jis tarah sirf tabeeb ya doctor ka janna kafi hota hai. Isi tarah sirf sharey ka janna kafi hai, awam ka waqif hona zaruri nahi hai.
Zameen aur Asmaan ki takhleeq ki tarteeb
هُوَ ٱلَّذِى خَلَقَ لَكُم مَّا فِى ٱلْأَرْضِ جَمِيعًا ثُمَّ ٱسْتَوَىٰٓ إِلَى ٱلسَّمَآءِ فَسَوَّىٰهُنَّ سَبْعَ سَمَٰوَٰتٍ
ALLAH ki zaat woh hai jisne zameen ki cheezein tamam ki tamam tumhare liye paida ki (taake tum unse nafa aur ibrat hasil karo). Phir mutawajjah huwa (yani zameen ki paidaish ke baad qasad farmaya) asmaan ki taraf.
A’llama ka isme ikhtilaf hai keh zameen ko pehle banaya gaya ya asmaan ko? Jo ulama pehle zameen ki takhleeq ke qaayil hain unka istedlaal is ayat se hai keh ALLAH ne zameen ko paida karne ke baad aasmaan ki taraf mutawajjah huwa, aur hasb e zeel aayaat se bhi.
Aalaam ki char halatein
Masalan ek daleel yeh hai keh insan ki 4 halatein hain. 2 adami aur 2 wajudi. Yeh dunyawi wajood 2 a’damo ke darmiyan ghira huwa hai. Iske baad aalam e aakhirat wajood a’badi hoga. Ispar a’dam ki chadar nahi aasakegi. In mukhtalif haalaat par insan ko nazar dalni chahiye keh kaun yeh rad o badal kar raha hai. Us malik aur khaliq ko pehchanna chahiye. Aur khair agar in dalail mein gaur nahi karsakte keh inme quwwat e aqliyyah ke sarf karne ki zarurat padhti hai aur itni mehnat ka kaam kaun kare? Toh khair mohsin ka haq manna toh tabi’ee amr hai. Yehi samajhkar ALLAH ki taraf ruju hojao. Aage aam aur khas nematon ka bayan shuru hota hai. Kaayenat e a’alam ki tamam cheezein kisi na kisi fayda ke liye banayi gayin hain. Jin mein aksar fayda kisi na kisi surat mein kisi na kisi insan ko maloom hai. Aur bilfarz kisi cheez ka fayda maloom na bhi ho toh usse is cheez ka ma’doomun nafaa hona laazim nahi aata. Begair ilm ke hi isse fayda pohunch raha hai. Han ALLAH ko sab ka fayda maloom hai “Khalaqa lakum” mein laam nafa ke liye hai. Isse ulama ne yeh samjha hai keh jisme abahat asli hai. Aur hurmat gair asli yani shariat jis cheez ko muzr samjhegi isko mana kardegi.
