Transliteration:( Fanzur ilaaa aasaari rahmatil laahi kaifa yuhyil arda ba'da mawtihaa; inna zaalika lamuhyil mawtaa wa Huwa 'alaa kulli shai'in Qadeer )
113. Here, death of the earth signifies its total parchedness, while life denotes its verdant state. Description of all its qualities is in accordance with the object it qualifies.
114. From this we understand that analogy is accepted principle of jurisprudence. Furthermore, through assumption of the life in the Hereafter, one should straighten one's faith.
Â
The tafsir of Surah Ar-Rum verse 50 by Ibn Kathir is unavailable here.
Please refer to Surah Rum ayat 48 which provides the complete commentary from verse 48 through 51.
(30:50) See, then, the tokens of Allah’s Mercy: how He revives the earth after it is dead.[73] Verily He is the One Who will revive the dead. He has power over everything.
73. There is a subtle allusion in the mention of the Prophethood and the rain, one after the other, to the reality that the advent of a Prophet is a blessing for man’s moral life even as the coming of the rain proves to be a blessing for his material life. Just as the dead earth awakens to life by a shower of the rain from the sky and starts blooming and swelling with vegetation, so is the morally and spiritually desolate human world quickened to life at the coming down of divine revelation and starts blossoming with moral excellences and virtues. This is the disbelievers’ own misfortune that they show ingratitude, and regard the blessing of Prophethood as a portent of death for themselves instead of a good news of life.
Related Ayat(Verses)/Topics