Among the analogue verses of the Quran, the following three are noteworthy:
First verse: “And they say, ‘There is none but our worldly life, and we will not be resurrected.’” [Quran 6:29]
Second verse: “Life is not but our worldly life—we die and live, but we will not be resurrected.” [Quran 23: 37]
Third verse: “There is not but our worldly life; we die and live, and nothing destroys us except time.” [Quran 45:24]
These three verses collectively emphasize the denial of an afterlife and the belief in no existence beyond this worldly life. This raises two pertinent questions:
First: Why does the verse from Al-An‘am omit the phrase “We die and live,” unlike the other two verses?
Second: Why does the verse from Al-Jathiyah uniquely include the phrase “and nothing destroys us except time,” absent in the verses from Al-An‘am and Al-Mu’minun?
Ibn Az-Zubayr Al-Gharnati addresses the first question by explaining that the verse from Al-An‘am focuses solely on their denial of resurrection. This is supported by the previous verse, stating: “If you could but see when they are made to stand before the Fire and will say, ‘Oh, would that we could be returned [to life on earth] and not deny the signs of our Lord and be among the believers.” [Quran 6:27] The context suggests that their prior denial of resurrection is emphasized without the need for further elaboration.
Regarding the verse from Al-Mu’minun, the inclusion of “We die and live” corresponds to the earlier narrative of the Prophets’ call and their community’s preoccupation with worldly pleasures, as well as their comments about the messengers: “And the eminent among his people who disbelieved and denied the meeting of the Hereafter while We had given them luxury in the worldly life said, ‘This is not but a man like yourselves. He eats of that from which you eat and drinks of what you drink.” [Quran 23:33] The extended discourse here makes the addition of “We die and live” appropriate, indicating a cycle of death and renewal.
Thus, what might seem repetitive in the Holy Quran often serves to enhance understanding, complete meanings, or augment earlier statements, presenting a layered exploration not perceived as redundancy by those who reflect upon its depth.
As for the verse from Al-Jathiyah, it starkly illuminates their profound error in denying a Deliberate Creator when they asserted, “And nothing destroys us except time.” This assertion compounds their rejection of resurrection by also denying that death is governed by the predetermined lifespans of creatures, and that it occurs by the will and decree of the Creator, the Exalted. They further exacerbate this error by challenging the messengers by stating: “Bring [back] our forefathers, if you should be truthful.” [Quran 45:25] This implies a demand for evidence of life after death and a subsequent existence beyond this worldly life through the revival of their deceased ancestors. This elaboration clarifies the complete scope of their erroneous statements, addressing the issue in its entirety.
Regarding the conclusion of the verse from Al-Jathiyah, it ends with: “And they have of that no knowledge; they are only assuming.” [Quran 45:24] In contrast, verse 20 from Surah Az-Zukhruf concludes with: “They have of that no knowledge. They are not but falsifying.” [Quran 43:20]
Al-Khatib Al-Iskafi clarifies the differing conclusions by noting the context of Surah Az-Zukhruf: Prior to the mentioned verse, it is stated: “And they have made the angels, who are servants of the Most Merciful, females. Did they witness their creation? Their testimony will be recorded, and they will be questioned. And they said, ‘If the Most Merciful had willed, we would not have worshipped them.’ They have of that no knowledge. They are not but falsifying.” [Quran 43:19-20] Here, Allah refutes the claim that the angels are daughters of Allah and that their worship was divinely ordained. The accusation is based on fabrication. Thus, they are explicitly labeled as liars, matching the context of their claims.
Conversely, in Surah Al-Jathiyah, the verse addresses disbelievers whom the Prophet () invited to embrace Islam. Their conjecture about the non-existence of resurrection—that the cycle of life and death is merely a function of time—lacks any basis in knowledge. Therefore, the verse concludes aptly with “they are only assuming,” emphasizing the speculative nature of their belief, similar to how the verse in Az-Zukhruf emphasizes the falsehood of the disbelievers’ assertions by stating “They are not but falsifying.” Thus, the conclusion of each of these verses accurately reflects the context of the discourse.