The benefits of the saying of Allah the Exalted: ((If we have died and become dust and bones, are we then to be resurrected? * Or our former fathers?))
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Allah the Mighty and Majestic says: [Al-Waqi'ah 56:47-48]
In these two verses, there is evidence of the strength of the denial of these disbelievers regarding the Resurrection. How is that? Because they expressed it in the form of a question affirmed by the particle "a". This is like what the brothers of Yusuf said to him: [Yusuf 12:90], meaning, "Do you confirm that you are Yusuf?" So these people said, "Do you confirm for us that we will be resurrected?" And when the interrogative hamza enters this, it indicates that they are affirming their denial of the Resurrection.
Among the benefits of this noble verse is that these disbelievers bring up doubts, because they say:[As-Saffat 37:17], meaning, "And our former fathers will also be resurrected." This is due to the strength of their denial, because, as Allah said about them in Surat al-Jathiyah: [Al-Jathiyah 45:25]. Did those who said, "You will be resurrected," say that the Resurrection will take place in this world, so that you would say, "Bring our fathers"? Yes, if the messengers had said, "You will be resurrected in this world, and your fathers will be resurrected in this world," it would have been valid for them to say, "Bring our fathers." But the messengers say that the Resurrection for them and their fathers will be on the Day of Resurrection. So this doubt they raised only increases the people's foolishness upon their foolishness, meaning it does not increase them except in foolishness. Pay attention: their argument that they claimed was, "You say that our fathers will be resurrected; bring them, resurrect them." Is this an argument? No, why? Because the messengers did not say that your fathers will be resurrected now in this world, so that you would challenge them by saying, "Bring our fathers." Rather, they said they will be resurrected on the Day of Resurrection. [Al-Waqi'ah: 50]. So they say, "Or our former fathers," in order to reach a conclusive argument. People would say, "These people say that people will be resurrected, us and our fathers. Let them answer about our fathers; let them bring our fathers." The answer to this doubt is very clear: the messengers did not say that their fathers will be resurrected now; rather, the Resurrection will be on the Day of Resurrection. And at that time, their argument is refuted, and they call out to themselves with foolishness and transgression, for they compelled the messengers to something they did not commit to and did not say.
Among the benefits of this noble verse is that a grandfather is called a father, because they said:[As-Saffat 37:17], "And our former fathers," meaning their preceding grandfathers. So a grandfather is called a father.
"When we die and become dust and bones, are we indeed to be resurrected? (48) And our forefathers [as well]?"
أئذا متنا وكنا ترابا وعظاما أإنا لمبعوثون أو آباؤنا الأولونIn these two verses, there is evidence of the strength of the denial of these disbelievers regarding the Resurrection. How is that? Because they expressed it in the form of a question affirmed by the particle "a"
Are we
أإناAre you indeed Joseph?
أإنك لأنت يوسفAmong the benefits of this noble verse is that these disbelievers bring up doubts, because they say:
And our forefathers [as well]?"
أو آباؤنا الأولونAnd when Our verses are recited to them as clear evidences, their argument is only that they say, "Bring [back] our forefathers, if you should be truthful."
وإذا تتلى عليهم آياتنا بينات ما كان حجتهم إلا أن قالوا ائتوا بآبائنا إن كنتم صادقين(49) Say, [O Muhammad], "Indeed, the former and the later peoples (50) Are to be gathered together for the appointment of a known Day."
قل إن الأولين والآخرين لَمَجْمُوعُونَ إِلَى مِيقَاتِ يَوْمٍ مَعْلُومٍAmong the benefits of this noble verse is that a grandfather is called a father, because they said: