“The eminent ones among his people who disbelieved, denied the meeting of the Hereafter, and whom We had granted luxury in the life of this world said, ‘This is nothing but a human being like yourselves: he eats of what you eat and drinks of what you drink. (33) If you obey a human being like yourselves, you will certainly be losers. (34) Does he promise you that, when you have died and become dust and bones, you will be brought forth? (35) Far-fetched, far-fetched indeed is what you are promised! (36) There is nothing but this life of ours in this world: we die and we live, and we will not be resurrected. (37) He is nothing but a man who has fabricated a lie against Allah, and we will not believe him.’ (38) He said, ‘My Lord, help me, for they have denied me.’ (39)”

“The eminent ones among his people who disbelieved and denied the meeting of the Hereafter”—that is, the return to the Hereafter—“and whom We had granted luxury”: We had bestowed comforts upon them and given them abundant provision in the life of this world. “This is nothing but a human being like yourselves: he eats of what you eat and drinks of what you drink”—that is, of what you drink from.

“If you obey a human being like yourselves, you will certainly be losers”: that is, cheated and deprived. “Does he promise you that, when you have died and become dust and bones, you will be brought forth?”—from your graves, alive. The phrase “you will be brought forth” is repeated because the sentence has become lengthy. Its meaning is: Does he promise you that, when you have died and become dust and bones, you will be brought forth? This is likewise found in the recitation of Abd Allah. A similar construction occurs in the Quran: “Do they not know that whoever opposes Allah and His Messenger—for him is the Fire of Hell, abiding therein forever?” (al-Tawbah 9:63).

“Far-fetched, far-fetched indeed is what you are promised!” Ibn Abbas said: It is an expression denoting remoteness; that is, far-fetched is what you are promised. Abu Jafar recited it as hayhāti hayhāti, with the final ta pronounced with kasrah, while Nasr ibn Asim recited it with dammah. All of these are valid linguistic forms. Whoever pronounces it in the accusative treats it like ayna (“where”) and kayfa (“how”); whoever pronounces it in the nominative treats it like mundhu (“since”), qattu (“ever”), and haythu (“where”); and whoever pronounces it with kasrah treats it like amsi (“yesterday”) and ha'ula'i (“these”). Most Quran reciters pause on it with the final ta, though al-Kisa'i is reported to have paused on it with ha.

“There is nothing but this life of ours in this world”—by this they meant the worldly life—“we die and we live.” It was said that the order is reversed, meaning: we live and then die, since they denied resurrection after death. It was also said: the fathers die and the sons live. And it was said: one people die and another people live. “And we will not be resurrected”: that is, brought back to life after death.

“He”—that is, the messenger—“is nothing but a man who has fabricated a lie against Allah, and we will not believe him”: that is, we will not affirm the resurrection after death. “He said, ‘My Lord, help me, for they have denied me.’”

“He said, ‘Before long they will surely become regretful.’ (40) Then the Blast seized them in justice, and We made them like scum carried by a torrent. So away with the wrongdoing people! (41) Then, after them, We brought forth other generations. (42)”