Ta Ha — Verse 55

The Completion of Musa's Reply to Fir`awn This is from the completion of Musa's speech concerning the description of His Lord when Fir`awn asked him about Him. He (Musa) said, الَّذِى أَعْطَى كُلَّ شَىءٍ خَلْقَهُ ثُمَّ هَدَى (He Who gave to each thing its form and nature, then guided it aright.) Then, Fir`awn attempted to present some argumentative rebuttal during Musa's reply. Yet, Musa continued by saying, "He is the One Who made the earth as a bed for you." Some recited the word as Mihadan and others recited it as Mahdan, which means `a place of rest that you settle down upon.' It also may mean `that which you stand upon, sleep upon or travel upon its back.' وَسَلَكَ لَكُمْ فِيهَا سُبُلاً (and has opened ways for you therein.) This means, `He made roads for you to walk upon their shoulders.' This is just as He, the Exalted, said, وَجَعَلْنَا فِيهَا فِجَاجاً سُبُلاً لَّعَلَّهُمْ يَهْتَدُونَ (And placed therein broad highways for them to pass through, that they may be guided.) 21:31 وَأَنزَلَ مِنَ السَّمَآءِ مَآءً فَأَخْرَجْنَا بِهِ أَزْوَاجاً مِّن نَّبَـتٍ شَتَّى (and has sent down water from the sky. And We have brought forth with it various kinds of vegetation.) referring to the various species of plants, such as vegetation and fruits. Some are sour, some are sweet, some are bitter and there are other kinds as well. كُلُواْ وَارْعَوْا أَنْعَـمَكُمْ (Eat and pasture your cattle (therein);) meaning, `something that is food for you and a palatable fruit for you, and something that is for your cattle as fodder for them, both green and dry.' إِنَّ فِى ذلِكَ لأيَـتٍ (Verily, in this are Ayat.) This means proofs, signs and evidences. لاٌّوْلِى النُّهَى (for men of understanding.) meaning those who possess correct and upright intelligence realizing that there is no god worthy of worship except Allah, and there is no true Lord other than Him. مِنْهَا خَلَقْنَـكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَى (Thereof We created you, and into it we shall return you, and from it We shall bring you out once again.) meaning, `the earth is your beginning. For your father, Adam, was created with dirt from the surface of the earth. You also will be returned to the earth. This means that you will become dirt when you die and decay.' The statement, "And from it We shall bring you out once again," means, يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ وَتَظُنُّونَ إِن لَّبِثْتُمْ إِلاَّ قَلِيلاً (On the Day when He will call you, and you will answer with His praise and obedience, and you will think that you have stayed (in this world) but a little while!) 17:52 This Ayah is similar to Allah's statement, قَالَ فِيهَا تَحْيَوْنَ وَفِيهَا تَمُوتُونَ وَمِنْهَا تُخْرَجُونَ (He said: "Therein you shall live, and therein you shall die, and from it you shall be brought out.") 7:25 Musa showed Fir`awn all of the Signs but He did not believe Concerning Allah's statement, وَلَقَدْ أَرَيْنَـهُ ءَايَـتِنَا كُلَّهَا فَكَذَّبَ وَأَبَى (And indeed We showed him (Fir`awn) all Our Ayat, but he denied and refused.) This means that the proofs, signs and evi- dences were establi- shed against Fir`awn and he saw them with his own eyes, but he still denied and rejec- ted them due to his disbelief, abstinence and transgression. This is as Allah, the Exalted, says, وَجَحَدُواْ بِهَا وَاسْتَيْقَنَتْهَآ أَنفُسُهُمْ ظُلْماً وَعُلُوّاً (And they belied them wrongfully and arrogantly, though they themselves were convinced thereof.) 27:14

From it that is from the earth We created you by creating your father Adam from it and into it We shall restore you when you are interred after death and from it We shall bring you forth at the Resurrection a second time’ in the same way that We brought you forth from it when We initiated your creation.

From it We created you and to it We shall return you. Know that the Adamite is two things: spirit and body. The spirit is from light, and light is celestial. The body is from dust, and dust is terrestrial. The spirit wants to go up because it is celestial. The body wants to go down because it is terrestrial. In the perfection of His power, the King bound the two together. The spirit was bound to the body, and the body was bound to the spirit, so both are in bonds. The spirit and the body settled down together. On the day of death, when the life of the servant comes to an end and the moment of death arrives, the bonds are loosened, as when a bird comes out of its cage. The spirit rises up from the body and goes skyward to its nest. The body takes the road of the earth to its center. The spirit is put into a lantern of light, which is hung from the tree of blessedness. The body is wrapped in a shroud and entrusted to the earth. This is why the Lord of the worlds says, “From it We created you and to it We shall return you.” After a few days pass, the spirit comes to gaze on the body. It sees the state of the body changed and it laments. It says, “O heed-taking eyesight, O narcissus-like eyes, where is your seeing? O wisdom-speaking tongue, where is your sweet talking? O painted, lovely face, where is your adornment and beauty? O you who came from dust, were supported by dust, were provided for by dust, were put back into dust, and became nothing in dust!” O father of dust, is not our creation from dust, and our return to dust? So what is the meaning of regret when we bury dust in dust, O father of dust! It is as if the King is saying, “Once I make dust the cause of being, and then again I make it the cause of nonbeing. Thus the world's folk will know that I am perfectly powerful, and I give being to all that is.” O chevalier! If you ever pass through a graveyard, be careful to look at that encampment with an eye to taking heed.

From it We created you and to it We shall return you. Know that the Adamite is two things: spirit and body. The spirit is from light, and light is celestial. The body is from dust, and dust is terrestrial. The spirit wants to go up because it is celestial. The body wants to go down because it is terrestrial. In the perfection of His power, the King bound the two together. The spirit was bound to the body, and the body was bound to the spirit, so both are in bonds. The spirit and the body settled down together. On the day of death, when the life of the servant comes to an end and the moment of death arrives, the bonds are loosened, as when a bird comes out of its cage. The spirit rises up from the body and goes skyward to its nest. The body takes the road of the earth to its center. The spirit is put into a lantern of light, which is hung from the tree of blessedness. The body is wrapped in a shroud and entrusted to the earth. This is why the Lord of the worlds says, “From it We created you and to it We shall return you.” After a few days pass, the spirit comes to gaze on the body. It sees the state of the body changed and it laments. It says, “O heed-taking eyesight, O narcissus-like eyes, where is your seeing? O wisdom-speaking tongue, where is your sweet talking? O painted, lovely face, where is your adornment and beauty? O you who came from dust, were supported by dust, were provided for by dust, were put back into dust, and became nothing in dust!” O father of dust, is not our creation from dust, and our return to dust? So what is the meaning of regret when we bury dust in dust, O father of dust! It is as if the King is saying, “Once I make dust the cause of being, and then again I make it the cause of nonbeing. Thus the world's folk will know that I am perfectly powerful, and I give being to all that is.” O chevalier! If you ever pass through a graveyard, be careful to look at that encampment with an eye to taking heed.

From it We created you and to it We shall return you. Know that the Adamite is two things: spirit and body. The spirit is from light, and light is celestial. The body is from dust, and dust is terrestrial. The spirit wants to go up because it is celestial. The body wants to go down because it is terrestrial. In the perfection of His power, the King bound the two together. The spirit was bound to the body, and the body was bound to the spirit, so both are in bonds. The spirit and the body settled down together. On the day of death, when the life of the servant comes to an end and the moment of death arrives, the bonds are loosened, as when a bird comes out of its cage. The spirit rises up from the body and goes skyward to its nest. The body takes the road of the earth to its center. The spirit is put into a lantern of light, which is hung from the tree of blessedness. The body is wrapped in a shroud and entrusted to the earth. This is why the Lord of the worlds says, “From it We created you and to it We shall return you.” After a few days pass, the spirit comes to gaze on the body. It sees the state of the body changed and it laments. It says, “O heed-taking eyesight, O narcissus-like eyes, where is your seeing? O wisdom-speaking tongue, where is your sweet talking? O painted, lovely face, where is your adornment and beauty? O you who came from dust, were supported by dust, were provided for by dust, were put back into dust, and became nothing in dust!” O father of dust, is not our creation from dust, and our return to dust? So what is the meaning of regret when we bury dust in dust, O father of dust! It is as if the King is saying, “Once I make dust the cause of being, and then again I make it the cause of nonbeing. Thus the world's folk will know that I am perfectly powerful, and I give being to all that is.” O chevalier! If you ever pass through a graveyard, be careful to look at that encampment with an eye to taking heed.

From it We created you and to it We shall return you. Know that the Adamite is two things: spirit and body. The spirit is from light, and light is celestial. The body is from dust, and dust is terrestrial. The spirit wants to go up because it is celestial. The body wants to go down because it is terrestrial. In the perfection of His power, the King bound the two together. The spirit was bound to the body, and the body was bound to the spirit, so both are in bonds. The spirit and the body settled down together. On the day of death, when the life of the servant comes to an end and the moment of death arrives, the bonds are loosened, as when a bird comes out of its cage. The spirit rises up from the body and goes skyward to its nest. The body takes the road of the earth to its center. The spirit is put into a lantern of light, which is hung from the tree of blessedness. The body is wrapped in a shroud and entrusted to the earth. This is why the Lord of the worlds says, “From it We created you and to it We shall return you.” After a few days pass, the spirit comes to gaze on the body. It sees the state of the body changed and it laments. It says, “O heed-taking eyesight, O narcissus-like eyes, where is your seeing? O wisdom-speaking tongue, where is your sweet talking? O painted, lovely face, where is your adornment and beauty? O you who came from dust, were supported by dust, were provided for by dust, were put back into dust, and became nothing in dust!” O father of dust, is not our creation from dust, and our return to dust? So what is the meaning of regret when we bury dust in dust, O father of dust! It is as if the King is saying, “Once I make dust the cause of being, and then again I make it the cause of nonbeing. Thus the world's folk will know that I am perfectly powerful, and I give being to all that is.” O chevalier! If you ever pass through a graveyard, be careful to look at that encampment with an eye to taking heed.

From it We created you and to it We shall return you.Know that the Adamite is two things: spirit and body. The spirit is from light, and light is celestial. The body is from dust, and dust is terrestrial. The spirit wants to go up because it is celestial. The body wants to go down because it is terrestrial. In the perfection of His power, the King bound the two together. The spirit was bound to the body, and the body was bound to the spirit, so both are in bonds. The spirit and the body settled down together.On the day of death, when the life of the servant comes to an end and the moment of death arrives, the bonds are loosened, as when a bird comes out of its cage. The spirit rises up from the body and goes skyward to its nest. The body takes the road of the earth to its center. The spirit is put into a lantern of light, which is hung from the tree of blessedness. The body is wrapped in a shroud and entrusted to the earth. This is why the Lord of the worlds says, �From it We created you and to it We shall return you.� After a few days pass, the spirit comes to gaze on the body. It sees the state of the body changed and it laments. It says, �O heed-taking eyesight, O narcissus-like eyes, where is your seeing? O wisdom-speaking tongue, where is your sweet talking? O painted, lovely face, where is your adornment and beauty? O you who came from dust, were supported by dust, were provided for by dust, were put back into dust, and became nothing in dust!�O father of dust, is not our creation from dust, and our return to dust?So what is the meaning of regret when we bury dust in dust, O father of dust!It is as if the King is saying, �Once I make dust the cause of being, and then again I make it the cause of nonbeing. Thus the world's folk will know that I am perfectly powerful, and I give being to all that is.�O chevalier! If you ever pass through a graveyard, be careful to look at that encampment with an eye to taking heed.

من الأرض خَلَقْناكم - أيها الناس -، وفيها نعيدكم بعد الموت، ومنها نخرجكم أحياء مرة أخرى للحساب والجزاء.

"منها خلقناكم وفيها نعيدكم ومنها نخرجكم تارة أخرى" أي من الأرض مبدؤكم فإن أباكم آدم مخلوق من تراب من أديم الأرض وفيها نعيدكم أي وإليها تصيرون إذا متم وبليتم ومنها نخرجكم تارة أخرى يوم يدعوكم فتستجيبون بحمده وتظنون إن لبثتم إلا قليلا وهذه الآية كقوله تعالى" قال فيها تحيون وفيها تموتون ومنها تخرجون" وفي الحديث الذي في السنن أن رسول الله صلى الله عليه وسلم حضر جنازة فلما دفن الميت أخذ قبضة من التراب فألقاها في القبر وقال منها خلقناكم ثم أخذ أخرى وقال وفيها نعيدكم ثم أخرى وقال ومنها نخرجكم تارة أخرى.

ثم بين - سبحانه - أن هذه الأرض منها خلق الإنسان ، وإليها يعود ، ومنها يبعث للحساب يوم القيامة ، فقال - تعالى - : ( مِنْهَا خَلَقْنَاكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أخرى ) .والضمير فى " منها ، وفيها " يعود إلى الأرض المذكورة قبل ذلك فى قوله - تعالى - : ( الذي جَعَلَ لَكُمُ الأرض مَهْداً . . . ) والتارة : بمعنى المرة .أى : من هذه الأرض خلقنا أباكم آدم ، وأنتم تبع له ، وفرع عنه ، كما قال - تعالى - : ( إِنَّ مَثَلَ عيسى عِندَ الله كَمَثَلِ ءَادَمَ خَلَقَهُ مِن تُرَابٍ ثُمَّ قَالَ لَهُ كُن فَيَكُونُ ) وقوله : ( وَفِيهَا نُعِيدُكُمْ ) أى : وفى الأرض نعيدكم عند موتكم ، حيث تكون محل دفنكم واستقرار أجسادكم .وقوله : ( وَمِنْهَا نُخْرِجُكُمْ تَارَةً أخرى ) أى : ومن الأرض نخرجكم مرة أخرى أحياء يوم القيامة ، للحساب والجزاء .قال - تعالى - : ( فَذَرْهُمْ يَخُوضُواْ وَيَلْعَبُواْ حتى يُلاَقُواْ يَوْمَهُمُ الذي يُوعَدُونَ يَوْمَ يَخْرُجُونَ مِنَ الأجداث سِرَاعاً كَأَنَّهُمْ إلى نُصُبٍ يُوفِضُونَ ) وقال - سبحانه - : ( وَنُفِخَ فِي الصور فَإِذَا هُم مِّنَ الأجداث إلى رَبِّهِمْ يَنسِلُونَ قَالُواْ ياويلنا مَن بَعَثَنَا مِن مَّرْقَدِنَا هَذَا مَا وَعَدَ الرحمن وَصَدَقَ المرسلون ) قال ابن كثير : وهذه الآية كقوله - تعالى - : ( قَالَ فِيهَا تَحْيَوْنَ وَفِيهَا تَمُوتُونَ وَمِنْهَا تُخْرَجُونَ ) وفى الحديث الذى فى السنن " أن رسول الله - صلى الله عليه وسلم - حضر جنازة فلما دفن الميت أخذ قبضة من التراب فألقاها فى القبر ثم قال : " منها خلقناكم " ثم أخذ أخرى وقال : " وفيها نعيدكم " ثم أخرى وقال : " ومنها نخرجكم تارة أخرى " " .

منها خلقناكميقول تعالى ذكره : من الأرض خلقناكم أيها الناس , فأنشأناكم أجساما ناطقة .وفيها نعيدكميقول : وفي الأرض نعيدكم بعد مماتكم , فنصيركم ترابا , كما كنتم قبل إنشائنا لكم بشرا سويا .ومنها نخرجكميقول : ومن الأرض نخرجكم كما كنتم قبل مماتكم أحياء , فننشئكم منها , كما أنشأناكم أول مرة .تارة أخرىوقوله : { تارة أخرى } يقول : مرة أخرى , كما : 18222 - حدثنا بشر , قال : ثنا يزيد , قال : ثنا سعيد , عن قتادة { ومنها نخرجكم تارة أخرى } يقول : مرة أخرى . 18223 - حدثني يونس , قال : أخبرنا ابن وهب , قال : قال ابن زيد , في قوله : { تارة أخرى } قال : مرة أخرى الخلق الآخر . قال أبو جعفر : فتأويل الكلام إذن : من الأرض أخرجناكم ولم تكونوا شيئا خلقا سويا , وسنخرجكم منها بعد مماتكم مرة أخرى , كما أخرجناكم منها أول مرة .

( منها ) أي : من الأرض ، ( خلقناكم ) يعني أباكم آدم .وقال عطاء الخراساني إن الملك ينطلق فيأخذ من تراب المكان الذي يدفن فيه فيذره على النطفة فيخلق الله من التراب ومن النطفة فذلك قوله تعالى : ( منها خلقناكم وفيها نعيدكم ) أي : عند الموت والدفن ، ( ومنها نخرجكم تارة أخرى ) يوم البعث .

مِنْهَا خَلَقْنَاكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَى (55)مستأنفة استئنافاً ابتدائياً . وهذا إدماج للتذكير بالخلق الأول ليكون دليلاً على إمكان الخلق الثاني بعد الموت . والمناسبة متمكنة؛ فإن ذكر خلق الأرض ومنافعها يستدعي إكمال ذكر المهم للنّاس من أحوالها ، فكان خلق أصل الإنسان من الأرض شبيهاً بخروج النبات منها . وإخراج النّاس إلى الحشر شبيه بإخراج النبات من الأرض . قال تعالى : { والله أنبتكم من الأرض نباتاً ثم يعيدكم فيها ويخرجكم إخراجاً } [ نوح : 17 ، 18 ].وتقديم المجرورات الثلاثة على متعلقاتها؛ فأما المجرور الأول والمجرور الثالث فللاهتمام بكون الأرض مبدأ الخلق الأول والخلق الثاني . وأما تقديم { وفِيهَا نُعِيدكُم } فللمزاوجة مع نظيريه .ودل قوله تعالى : { وفِيهَا نُعيدُكُم } على أن دفن الأموات في الأرض هو الطريقة الشرعيّة لمواراة الموتى سواء كان شَقّاً في الأرض أو لحْداً ، لأن كليهما إعادة في الأرض؛ فما يأتيه بعض الأمم غير المتدينة من إحراق الموتى بالنّار ، أو إغراقهم في الماء ، أو وضعهم في صناديق فوق الأرض ، فذلك مخالف لسنّة الله وفطرته . لأنّ الفطرة اقتضت أنّ الميت يسقط على الأرض فيجب أن يوارى فيها . وكذلك كانت أول مواراة في البشر حين قتَل أحدُ ابني آدم أخَاه . كما قال تعالى في سورة العقود ( 31 ) { فبعث الله غراباً يبحث في الأرض لِيُريَه كيف يُوارِي سوْأة أخيه قال يا ويْلَتَى أعجَزت أن أكون مثل هذا الغراب فأوَارِيَ سوأة أخي } فجاءت الشرائع الإلهيّة بوجوب الدفن في الأرض .والتّارة : المرة ، وجمعها تارات . وأصل ألفها الواو . وقال ابن الأعرابي : أصل ألفها همزة فلمّا كثر استعمالهم لها تركوا الهمزة . وقال بعضهم : ظهر الهمز في جمعها على فِعَل فقالوا : تِئَر بالهمز . ويظهر أنّها اسم جامد ليس له أصل مشتق منه .والإخراج : هو إخراجها إلى الحشر بعد إعادة هياكل الأجسام في داخل الأرض ، كما هو ظاهر قوله ومنها نُخْرِجُكُم } ، ولذلك جعل الإخراج تارة ثانية للخلق الأول من الأرض . وفيه إيماء إلى أن إخراج الأجساد من الأرض بإعادة خلقها كما خلقت في المرّة الأولى ، قال تعالى : { كما بدَأنا أوَّل خلق نُعيده } [ الأنبياء : 104 ].

ولما ذكر كرم الأرض، وحسن شكرها لما ينزله الله عليها من المطر، وأنها بإذن ربها، تخرج النبات المختلف الأنواع، أخبر أنه خلقنا منها، وفيها يعيدنا إذا متنا فدفنا فيها، ومنها يخرجنا تارة أخرى، فكما أوجدنا منها من العدم، وقد علمنا ذلك وتحققناه، فسيعيدنا بالبعث منها بعد موتنا، ليجازينا بأعمالنا التي عملناها عليها. وهذان دليلان على الإعادة عقليان واضحان: إخراج النبات من الأرض بعد موتها، وإخراج المكلفين منها في إيجادهم.

قوله تعالى : منها خلقناكم يعني آدم - عليه السلام - لأنه خلق من الأرض ؛ قاله أبو إسحاق الزجاج وغيره . وقيل : كل نطفة مخلوقة من التراب ؛ على هذا يدل ظاهر القرآن . وروى أبو هريرة قال : قال رسول الله - صلى الله عليه وسلم - : ( ما من مولود إلا وقد ذر عليه من تراب حفرته ) أخرجه أبو نعيم الحافظ في باب ابن سيرين ، وقال : هذا حديث غريب من حديث عون لم نكتبه إلا من حديث أبي عاصم النبيل ، وهو أحد الثقات الأعلام من أهل البصرة . وقد مضى هذا المعنى مبينا في سورة ( الأنعام ) عن ابن مسعود . وقال عطاء الخراساني : إذا وقعت النطفة في الرحم انطلق الملك الموكل بالرحم فأخذ من تراب المكان الذي يدفن فيه فيذره على النطفة فيخلق الله النسمة من النطفة ومن التراب ؛ فذلك قوله تعالى : منها خلقناكم وفيها نعيدكم ومنها نخرجكم تارة أخرى .وفي حديث البراء عن النبي - صلى الله عليه وسلم - إن العبد المؤمن إذا خرجت روحه صعدت به الملائكة فلا يمرون بها على ملأ من الملائكة إلا قالوا ما هذه الروح الطيبة ، فيقولون : فلان بن فلان بأحسن أسمائه التي كانوا يسمونه بها في الدنيا فيستفتحون لها فيفتح فيشيعه من كل سماء مقربوها إلى السماء التي تليها ، حتى ينتهى بها إلى السماء السابعة ، فيقول الله - عز وجل - : اكتبوا لعبدي كتابا في عليين وأعيدوه إلى الأرض فإني منها خلقتهم [ ص: 129 ] وفيها أعيدهم ومنها أخرجهم تارة أخرى فتعاد روحه في جسده وذكر الحديث . وقد ذكرناه بتمامه في كتاب ( التذكرة ) وروي من حديث علي - رضي الله عنه - ؛ ذكره الثعلبي . ومعنى وفيها نعيدكم أي بعد الموت ومنها نخرجكم أي للبعث والحساب . تارة أخرى يرجع هذا إلى قوله : منها خلقناكم لا إلى نعيدكم . وهو كقولك اشتريت ناقة ودارا وناقة أخرى ؛ فالمعنى : من الأرض أخرجناكم ونخرجكم بعد الموت من الأرض تارة أخرى .

The creation of the earth, the institution of the system of rainfall, the growth of plants and greenery and other natural phenomena that have made the present world habitable for living things, are astonishingly great and wonderful manifestations. They are ‘signs’ which prove that the Creator and Lord of this world can be none other than Almighty God. In order to bring into existence such a world as the present one, extraordinary power is required, which is available neither to any ‘Sun’ nor to any ‘King’. This being so, there is no alternative but to admit that the One who has created our world and the One who controls it is a Superior Being, namely God. This proves, moreover, that this world has not been created in vain; ours is not a world which has come into existence without purpose and which is likely to end in the same way. A meaningful world implies a meaningful end. Keen observation of this world provides proof of the oneness of God and also of the life hereafter.

The composition of every human being contains, together with the seed, the earth of the place when he will be buried The words مِنْهَا خَلَقْنَاكُمْ (From this We created you) in verse 55 means that Allah created you from the earth. This verse is addressed to all mankind although it is known that man is created from seed and not from earth, except Sayyidna 'Adam (علیہ السلام) who was created directly from earth. One possible explanation for this is that since Sayyidna 'Adam علیہ السلامٍ is the father of all mankind and was himself created from earth, therefore all his descendants have been similarly described. Others have said that the seed itself is made of earth therefore anything created from the seed is in fact created from the earth. According to Imam al-Qurtubi (رح) the text of the Qur'an clearly indicates that man is created from the earth.

(Thereof) from the earth (We created you) He says We created you from Adam and Adam is from dust, and the dust is from the earth, (and thereunto) to the earth (we return you) He says: We bury you (and thence) from the earth (We bring you forth) He says: from the grave We shall bring you forth (a second time) after death, i.e. for the Resurrection.