His saying, exalted and majestic is He: "And man says, 'When I have died, will I be brought forth alive?'" "Does not man remember that We created him before, while he was nothing?" "So, by your Lord, We will surely gather them and the devils, then We will surely bring them to be around Hell, on their knees." "Then We will surely extract from every sect which of them was most adamant against the Most Merciful."

"Man" is a name for the genus intended to refer to the disbelievers. It has been narrated that the reason for this verse is that some men from Quraysh used to say this and similar statements. It has been narrated that the speaker was Ubayy ibn Khalaf, who came to the Prophet, blessings and peace be upon him, with a piece of bone and blew on it, saying: 'Will this be resurrected?' He denied and mocked. It is said that the speaker was Al-As ibn Wa'il. Al-A'raj and Abu Amr read: "When I have died" with the apparent question. A group read: "When I have died" without the interrogative alif. This has been previously discussed. A group read: "I have died" with a kasrah on the meem. Another group read it with a dammah on the meem, and the lam in His saying: "will I be brought forth alive" is brought in the manner of reporting a statement that indicates this meaning, as if someone said to the disbeliever: 'When you die, O so-and-so, you will surely be brought forth alive.' The disbeliever confirmed this in a manner of disbelief and repeated the words as a report of the first statement. The majority of people read: "I will be brought forth" with a dammah on the hamzah. Al-Hasan, in a differing manner, and Abu Haywah read: "I will be brought forth" with a fatha on the hamzah and a dammah on the ra.

And His saying, exalted is He: "Does not man remember?" This verse is an argument. Allah, blessed and exalted is He, addressed His Prophet Muhammad, blessings and peace be upon him, responding to the statement of the disbeliever. Nafi', Asim, and Ibn Amir read: "Does not man remember?" Ibn Kathir, Abu Amr, Hamzah, and Al-Kisai read: "Does not man remember?" with a shaddah on the dhāl and the kāf. Ubayy ibn Ka'b, may Allah be pleased with him, read: "Does not man remember?" The first creation and the bringing forth from non-existence to existence is the clearest evidence for the possibility of resurrection from the graves. Then He confirmed that and made it obligatory to listen. In His saying, glorified is He: "while he was nothing" is evidence that the non-existent is not called a thing. Abu Ali Al-Farisi said: He intended a thing that exists.

The judge Abu Muhammad, may Allah have mercy on him, said: And this is a tendency of the Mu'tazilah, so contemplate it.

And His saying, exalted is He: "So, by your Lord, We will surely gather them" is a threat that will come after it in the most severe forms. The pronoun in His saying: "We will surely gather them" refers back to the disbelievers who said what has preceded. Then He informed that He will pair them with the devils who misled them. And His saying: "gathered" is the plural of "gathered" like "sitting" and "sitters" and "sitting" and "sitters." Its origin is "gathering," and there is no 'waw' in the speech of the Arabs that is at the end preceded by a dammah, so it must be made clear. The silent letter between them is not taken into account due to its lightness and lack of prominence, so a 'ya' was substituted, and thus it came as "gathering." The 'waw' and 'ya' met, and one of them was preceded by a silence, so the 'ya' was substituted. Then the 'ya' was assimilated into the 'ya', and then the 'thaa' was broken for the harmony between the kasrah and the 'ya'. The majority read "gathered" and "sitting" with the 'jeem' and 'sad' pronounced with a dammah. Ibn Wathab and Al-A'mash read: "gathered" and "sitting" with the 'jeem' and 'sad' pronounced with a kasrah. And Allah, exalted is He, informed that He will bring these deniers of resurrection with the devils, and they will be gathered around Hell, which is the sitting of the fearful and humiliated on their knees like a captive and the like. Qatadah said: "gathered" means: on their knees. Ibn Zayd said: the 'gathering' is the worst of sittings.

And "the sect" is the group that is connected by one doctrine, cooperating in it, as if some of them are informing about others, meaning they alert them. And from it is the 'shee' of the fire with the fuel, which is its kindling with it piece by piece. And from it, it is said to the brave: "the heart's informant." So Allah informed that He will remove from every sect the most obstinate and foremost of them to punishment, and that will be their introduction to the fire. Abu Al-Ahwas said: the meaning is: we begin with the major sinners. Then Allah, exalted is He, informed in the following verse that He is more knowledgeable of those deserving of that and more seeing; for their condition has not been hidden from Him from the beginning to the end.

And some of the Kufans, Mu'adh ibn Muslim, and Harun the reader read: "which of them" with the noun case, while the majority read: "which of them" with the dammah, except that Talhah and Al-A'mash made the 'meem' of "which of them" silent. And the people differed regarding the way to raise "which" - Al-Khalil said: its raising is on the narrative by estimating: the one that is said regarding him due to his obstinacy: which of them is more severe. And he linked it to the saying of the poet:

And I have spent the night with the girl in a place, so I spend the night with no embarrassment and no deprivation.

Meaning: so I spend the night, it is said about me: no embarrassment and no deprivation. And Al-Zajjaj preferred the saying of Al-Khalil, and Al-Nahhas mentioned from him that he corrected Sibawayh in this matter. Sibawayh said: and it must be permissible: I strike the wicked thief, meaning the one who is said to him.

The judge Abu Muhammad, may Allah have mercy on him, said:

And it is not necessary; in terms of these are singular names and the verse is a sentence. The dominance of the action over the singular is greater than that over the sentence. Sibawayh's opinion is that "which of them" is constructed on the damm; for it is a sister to "the one who" and "what," and it differs from them in the permissibility of addition in it, so it was thus declined. When what relates to it was omitted, it weakened and returned to being constructed. The estimation was: which of them is more severe. Abu Ali said: What was omitted is what the statement depends on, so the construction is necessary. Yunus said: The action was suspended from it, so it rose by the beginning. Abu Ali said: The meaning of that is that it is treated in the position of "from every faction" except that it is canceled because it is related to the sentence, except for the verbs of doubt like "I thought" and similar ones that have not been confirmed to occur. Al-Kisai said: "We will certainly remove" means: "We will call out," so it was treated like the intended action and did not act on "which," and Al-Mubarrad said: "which of them" is related to "faction," and for that reason it rose, and the meaning is: from those who have allied, which of them is more severe, as if they are competing for this.

Qadi Abu Muhammad, may Allah have mercy on him, said:

And it is necessary for him to estimate a hidden object for "we will certainly remove."

And Talhah ibn Musarif read: "Which of them is greater." And "a mighty one" is a source, its origin is: "tyranny," and it was made defective in the same way as "kneeling." And Abu Sa'id al-Khudri, may Allah be pleased with him, narrated that he said: "A neck from the fire will emerge and say: I have been commanded regarding every tyrant obstinate, so it will gather them..." The hadith.