وَقَالُوا أَإِذَا كُنَّا عِظَامًا وَرُفَاتًا أَإِنَّا لَمَبْعُوثُونَ خَلْقًا جَدِيدًا ﴿۴۹﴾ قُلْ كُونُوا حِجَارَةً أَوْ حَدِيدًا ﴿۵۰﴾ أَوْ خَلْقًا مِمَّا يَكْبُرُ فِي صُدُورِكُمْ فَسَيَقُولُونَ مَنْ يُعِيدُنَا قُلِ الَّذِي فَطَرَكُمْ أَوَّلَ مَرَّةٍ فَسَيُنْغِضُونَ إِلَيْكَ رُءُوسَهُمْ وَيَقُولُونَ مَتَى هُوَ قُلْ عَسَى أَنْ يَكُونَ قَرِيبًا ﴿۵۱﴾ يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ وَتَظُنُّونَ إِنْ لَبِثْتُمْ إِلَّا قَلِيلًا ﴿۵۲﴾ وَقُلْ لِعِبَادِي يَقُولُوا الَّتِي هِيَ أَحْسَنُ إِنَّ الشَّيْطَانَ يَنْزَغُ بَيْنَهُمْ إِنَّ الشَّيْطَانَ كَانَ لِلْإِنْسَانِ عَدُوًّا مُبِينًا ﴿۵۳﴾

﴾49﴿ Wa qaalooo 'a izaa kunnaa 'izaamanw wa rufaatan 'a innaa lamab'oosoona khalqan jadeedaa
﴾50﴿ Qul koonoo hijaaratan aw hadeedaa
﴾51﴿ Aw khalqam mimmaa yakburu fee sudoorikum; fasa yaqooloona mai yu'eedunaa qulil lazee fatarakum awwala marrah; fasa yunghidoona ilaika ru'oosahum wa yaqooloona mataahoo; qul 'asaaa any yakoona qareeba
﴾52﴿ Yawma yad'ookum fatastajeeboona bihamdihee wa tazunnoona il labistum illaa qaleela
﴾53﴿ Wa qul li'ibaadee yaqoolul latee hiya ahsan; innash shaitaana yanzaghu bainahum; innash shaitaana kaana lil insaani 'aduwwam mubeenaa

﴾49﴿ And they say, 'When we have become bones and crumbled particles, will we really be resurrected in a new creation
﴾50﴿ Say, 'Be you stone or iron
﴾51﴿ Or any other creation greater in your minds!' Then they will say, 'Who will bring us back?' Say, 'The One who created you the first time.' Then they will nod their heads toward you and say, 'When will that be?' Say, 'Perhaps it is near
﴾52﴿ The Day when you will be called forth, and you will respond with praise of Him, and you will think that you had remained (on earth) for only a short while
﴾53﴿ And tell My servants to say that which is best. Indeed, Satan sows discord among them. Indeed, Satan is a clear enemy to mankind

[49] In this verse, there is a warning concerning the denial of resurrection after death (ba‘th ba‘d al-mawt).
Similar content is found in:
– Verse 77 of Surah Yā-Sīn
– Verse 16 of Surah As-Sāffāt
[50,51] In this verse, a response is given to those who deny resurrection (ba‘th).
The essence of the answer is that re-creating from dust is an easy matter. In fact, even if you were to become stone, iron, or something even harder—like steel or the heavens and the earth—Allah, the Exalted, can still bring you back to life.
The word "kūnū" here has the meaning of a conditional phrase—i.e., "Even if you were to become stone, etc."
It is also possible in reality that a human turns into dust, and from that dust stone or salt may be formed, or in some cases, stone and even steel may be formed within the earth.
Then their second objection is mentioned—about who would bring them back. The answer is given in the phrase: (alladhī faṭarakum awwala marrah) — “The One who created you the first time.”
Then their third doubt is mentioned mockingly—they shake their heads in ridicule and ask about the time of resurrection.
Inghāḍ in Arabic custom means to lift the head and then lower it repeatedly—i.e., moving the head up and down mockingly.
The word (‘asā) indicates the nearness of the event. Since it is from Allah, it carries the meaning of certainty.
[52] In this verse, the state of resurrection (ba‘th) is described.
The phrase "(yad‘ūkum)" refers either to the blowing of the trumpet (ṣūr) for resurrection, or to the call for gathering (ḥashr), as mentioned later in verse 71 of this Surah and also in verse 25 of Surah Ar-Rūm.
"(Fa-tastajībūna bi-ḥamdih)" – One interpretation is that you will respond to this call (i.e., be resurrected) and proclaim the praise (ḥamd) of Allah, acknowledging that He is indeed worthy of glorification and praise.
The second interpretation is that you respond by Allah’s command, with ḥamd here meaning His command.
"(Illā qalīlā)" – This refers to the shortness of the time between death and resurrection, as seen in:
– Verse 46 of Surah An-Nāzi‘āt
– Verses 103–104 of Surah Ṭā-Hā
– Verse 114 of Surah Al-Mu’minūn
[53] In this verse, the etiquette for those who call others to faith is mentioned—following the description of the arrogance of the deniers.
The phrase "(li-‘ibādī)" refers to the believers in the first interpretation—meaning: Tell My believing servants that when they call the polytheists to tawḥīd, they should do so in the best manner, so that Shayṭān does not create corruption between them.
The second interpretation is that this verse is a call to tawḥīd directed at the polytheists themselves, after their evil traits have been mentioned.
In this case, ‘ibādī refers to the disbelievers and polytheists.
"(Allatī hiya aḥsan)" then refers to the word of tawḥīd and the correct beliefs and statements of the religion.
This is an elaboration beyond what was said in the earlier verse 51 (qul).