لَا يَسْتَطِيعُونَ نَصْرَهُمْ وَهُمْ لَهُمْ جُنْدٌ مُحْضَرُونَ ﴿۷۵﴾ فَلَا يَحْزُنْكَ قَوْلُهُمْ إِنَّا نَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ ﴿۷۶﴾ أَوَلَمْ يَرَ الْإِنْسَانُ أَنَّا خَلَقْنَاهُ مِنْ نُطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مُبِينٌ ﴿۷۷﴾ وَضَرَبَ لَنَا مَثَلًا وَنَسِيَ خَلْقَهُ قَالَ مَنْ يُحْيِي الْعِظَامَ وَهِيَ رَمِيمٌ ﴿۷۸﴾ قُلْ يُحْيِيهَا الَّذِي أَنْشَأَهَا أَوَّلَ مَرَّةٍ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ ﴿۷۹﴾ الَّذِي جَعَلَ لَكُمْ مِنَ الشَّجَرِ الْأَخْضَرِ نَارًا فَإِذَا أَنْتُمْ مِنْهُ تُوقِدُونَ ﴿۸۰﴾

﴾75﴿ Laa yastatee'oona nasrahum wa hum lahum jundum muhdaroon
﴾76﴿ Falaa yahzunka qawluhum; innaa na'lamu maa yusirroona wa maa yu'linoon
﴾77﴿ Awalam yaral insaanu annaa khalaqnaahu min nutfatin fa-izaa huwa khaseemum mubeen
﴾78﴿ Wa daraba lanaa maslanw-wa nasiya khalqahoo qaala mai-yuhyil'izaama wa hiya rameem
﴾79﴿ Qul yuh yeehal lazeee ansha ahaaa awwala marrah; wa Huwa bikulli khalqin 'Aleem
﴾80﴿ Allazee ja'ala lakum minash shajaril akhdari naaran fa-izaaa antum minhu tooqidoon

﴾75﴿ They are not capable of helping them, yet they (the false gods) are for them an assembled army (brought together for worship)
﴾76﴿ So do not let their words grieve you. Indeed, We know what they conceal and what they declare
﴾77﴿ Does man not see that We created him from a drop of fluid, Yet suddenly, he becomes a clear adversary
﴾78﴿ And he presents for Us an example and forgets his own creation. He says, Who will give life to these bones while they are dust
﴾79﴿ Say, "He will give them life who created them the first time, and He is, of all creation, Knowing
﴾80﴿ He is the One who produced for you fire from the green tree, and from it, you kindle fire

[75] This verse is a refutation of the polytheists' hope for support (نُصرة) from their false gods.
"وَهُمْ لَهُمْ جُنْدٌ مُحْضَرُونَ"—There are two main interpretations, based on how the pronouns are assigned: First Interpretation: The first pronoun ("هُم") refers to the worshippers (the polytheists), The second ("لَهُمْ") refers to the false gods (الهه). Meaning: The polytheists are like soldiers, guards, or protectors for their false deities—watching over them as if to protect them from harm or theft, defending their shrines, and reacting with anger if a monotheist (موحد) criticizes their powerlessness.
This is exactly the behavior seen among modern-day grave worshippers, who become hostile when the falsehood of their beliefs is exposed.
Second Interpretation:
The first pronoun refers to the false gods,
The second to the worshippers. This also has two possible explanations:
1. Based on the assumptions of the polytheists—that these gods would gather armies to support their worshippers.
2. Taking "لَـ" as meaning "عَلَى", it means: these deities will bring armies against their own worshippers on the Day of Judgment, to oppose and testify against them.
This shows the absurdity and tragedy of relying on anything besides Allah.
[76] This verse is a consolation (تسلیت) to the Messenger of Allah (May Allah bless him and give him peace).
"قَوْلُهُمْ" refers to their statements of shirk, denial of the Messenger, and rejection of the Resurrection—which is mentioned clearly in the following verse.
It reassures the Prophet that their harmful words and denial do not diminish the truth of his message.
[77] This is a rebuke for their denial of the Resurrection.
[78] This describes the argumentative nature of the disbeliever.
"وَضَرَبَ لَنَا مَثَلًا"—this means he presented a strange or misguided example, intending to deny resurrection.
There are two interpretations: 1. It refers to merely expressing a strange claim, because denying Allah’s power and knowledge is itself a bizarre notion.
2. It means that this person equated Allah’s power and knowledge with his own, assuming that what is impossible for him must also be impossible for Allah—a false and arrogant comparison.
[79] This is the refutation of the disbeliever’s claim by mentioning the power of Allah—comparing resurrection to the first creation—and by mentioning Allah’s complete knowledge of every particle of creation.
Thus, He surely has knowledge of the dust-like remnants of dead bones as well.
This serves as the first rational proof for affirming resurrection (حشر).
[80] This is another rational proof for affirming the Resurrection.
Just as Allah creates fire from green trees, which is itself astonishing—because it combines water, fire, and wood in one place—He can likewise bring life back from dry dust and recreate human beings.
"الشَّجَرِ الْأَخْضَرِ" refers to either: 1. All green trees—as some scholars have stated that every tree contains fire, except the jujube tree (عناب / samarq).
2. Or it refers specifically to two types of trees—marakh (مَرَخ) and ʿafār (عَفَار): when the wood of marakh (masculine) is rubbed against the wood of ʿafār (feminine), fire is produced.
This miraculous combination serves as an analogy: if Allah can bring fire out of moist, green life, He can surely revive the dead from dry earth.