The Event, The Inevitable, That Which is Coming — Verse 59

Is it you a-antum read by pronouncing both hamzas fully or by replacing the second one with an alif or not pronouncing it but inserting an alif between the one not pronounced and the other one or without this insertion in the four instances here and below who create it that is the sperm making it into a human being or are We the Creators?

Have you seen the seed that you spill? Do you create it, or are We its creators? In this noble verse of the eternal, beginningless speech, the Presence of the Real makes manifest His power of creation over the world's folk so that they will know that the artisan without cause is He, the enactor without tool is He, the all-subjugating without cause is He, the all-forgiving with- out delay is He, the all-curtaining of every slip is He. He is the Lord who created a subtle form from frail water and showed firm artisanry to a feeble sperm-drop. He set up many diverse paintings with “Be!”, so it comes to be [2:117]: mu- tually similar limbs, opposites like unto each other, every limb adorned with one sort of beauty, not more than its limit, not less than its measure. To each He gave an attribute, and in each He placed a strength: senses in the brain, splendor on the forehead, beauty in the nose, sorcery in the eye, sauciness in the lips, comeliness in the cheek, perfect loveliness in the hair, envy in the liver, rancor in the spleen, appetite in the veins, faith in the heart, love in the secret core, recognition in the spirit. It is not apparent whether the artisanries in the natures are more beautiful, or if the governance of the form-giving is sweeter. What is this sculpture doing between subtle water and gross dust?! Since the Sculptor is one, how is it that there is this lowliness in individuals? So many marvels and wonders from a drop of water! The intelligent man gazes on His artisanry, but the heedless man is asleep. O chevalier! How long will you look with the outward eye at the marks giving witness? Look once with the inner eye at the marks of the subtleties. It is as if the Exalted Lord is saying, “My servant, I adorned your face and I adorned your heart. I adorned your face for gazing on creation. I adorned your heart for gazing on Me. It is your face that the creatures see, and your heart that I see. I did not allow exacting the penalty of the Shariah from your face, which is the gazing place of the creatures. How can I allow conveying the pain of severance to your essence, which is My gazing place? I am that Lord in the attribute of whose power is both creating and making to die.” Of creation He reports, “Do you create it, or are We its creators?” Of making to die He re- ports,

Have you seen the seed that you spill? Do you create it, or are We its creators? In this noble verse of the eternal, beginningless speech, the Presence of the Real makes manifest His power of creation over the world's folk so that they will know that the artisan without cause is He, the enactor without tool is He, the all-subjugating without cause is He, the all-forgiving with- out delay is He, the all-curtaining of every slip is He. He is the Lord who created a subtle form from frail water and showed firm artisanry to a feeble sperm-drop. He set up many diverse paintings with “Be!”, so it comes to be [2:117]: mu- tually similar limbs, opposites like unto each other, every limb adorned with one sort of beauty, not more than its limit, not less than its measure. To each He gave an attribute, and in each He placed a strength: senses in the brain, splendor on the forehead, beauty in the nose, sorcery in the eye, sauciness in the lips, comeliness in the cheek, perfect loveliness in the hair, envy in the liver, rancor in the spleen, appetite in the veins, faith in the heart, love in the secret core, recognition in the spirit. It is not apparent whether the artisanries in the natures are more beautiful, or if the governance of the form-giving is sweeter. What is this sculpture doing between subtle water and gross dust?! Since the Sculptor is one, how is it that there is this lowliness in individuals? So many marvels and wonders from a drop of water! The intelligent man gazes on His artisanry, but the heedless man is asleep. O chevalier! How long will you look with the outward eye at the marks giving witness? Look once with the inner eye at the marks of the subtleties. It is as if the Exalted Lord is saying, “My servant, I adorned your face and I adorned your heart. I adorned your face for gazing on creation. I adorned your heart for gazing on Me. It is your face that the creatures see, and your heart that I see. I did not allow exacting the penalty of the Shariah from your face, which is the gazing place of the creatures. How can I allow conveying the pain of severance to your essence, which is My gazing place? I am that Lord in the attribute of whose power is both creating and making to die.” Of creation He reports, “Do you create it, or are We its creators?” Of making to die He re- ports,

Have you seen the seed that you spill? Do you create it, or are We its creators? In this noble verse of the eternal, beginningless speech, the Presence of the Real makes manifest His power of creation over the world's folk so that they will know that the artisan without cause is He, the enactor without tool is He, the all-subjugating without cause is He, the all-forgiving with- out delay is He, the all-curtaining of every slip is He. He is the Lord who created a subtle form from frail water and showed firm artisanry to a feeble sperm-drop. He set up many diverse paintings with “Be!”, so it comes to be [2:117]: mu- tually similar limbs, opposites like unto each other, every limb adorned with one sort of beauty, not more than its limit, not less than its measure. To each He gave an attribute, and in each He placed a strength: senses in the brain, splendor on the forehead, beauty in the nose, sorcery in the eye, sauciness in the lips, comeliness in the cheek, perfect loveliness in the hair, envy in the liver, rancor in the spleen, appetite in the veins, faith in the heart, love in the secret core, recognition in the spirit. It is not apparent whether the artisanries in the natures are more beautiful, or if the governance of the form-giving is sweeter. What is this sculpture doing between subtle water and gross dust?! Since the Sculptor is one, how is it that there is this lowliness in individuals? So many marvels and wonders from a drop of water! The intelligent man gazes on His artisanry, but the heedless man is asleep. O chevalier! How long will you look with the outward eye at the marks giving witness? Look once with the inner eye at the marks of the subtleties. It is as if the Exalted Lord is saying, “My servant, I adorned your face and I adorned your heart. I adorned your face for gazing on creation. I adorned your heart for gazing on Me. It is your face that the creatures see, and your heart that I see. I did not allow exacting the penalty of the Shariah from your face, which is the gazing place of the creatures. How can I allow conveying the pain of severance to your essence, which is My gazing place? I am that Lord in the attribute of whose power is both creating and making to die.” Of creation He reports, “Do you create it, or are We its creators?” Of making to die He re- ports,

Have you seen the seed that you spill? Do you create it, or are We its creators? In this noble verse of the eternal, beginningless speech, the Presence of the Real makes manifest His power of creation over the world's folk so that they will know that the artisan without cause is He, the enactor without tool is He, the all-subjugating without cause is He, the all-forgiving with- out delay is He, the all-curtaining of every slip is He. He is the Lord who created a subtle form from frail water and showed firm artisanry to a feeble sperm-drop. He set up many diverse paintings with “Be!”, so it comes to be [2:117]: mu- tually similar limbs, opposites like unto each other, every limb adorned with one sort of beauty, not more than its limit, not less than its measure. To each He gave an attribute, and in each He placed a strength: senses in the brain, splendor on the forehead, beauty in the nose, sorcery in the eye, sauciness in the lips, comeliness in the cheek, perfect loveliness in the hair, envy in the liver, rancor in the spleen, appetite in the veins, faith in the heart, love in the secret core, recognition in the spirit. It is not apparent whether the artisanries in the natures are more beautiful, or if the governance of the form-giving is sweeter. What is this sculpture doing between subtle water and gross dust?! Since the Sculptor is one, how is it that there is this lowliness in individuals? So many marvels and wonders from a drop of water! The intelligent man gazes on His artisanry, but the heedless man is asleep. O chevalier! How long will you look with the outward eye at the marks giving witness? Look once with the inner eye at the marks of the subtleties. It is as if the Exalted Lord is saying, “My servant, I adorned your face and I adorned your heart. I adorned your face for gazing on creation. I adorned your heart for gazing on Me. It is your face that the creatures see, and your heart that I see. I did not allow exacting the penalty of the Shariah from your face, which is the gazing place of the creatures. How can I allow conveying the pain of severance to your essence, which is My gazing place? I am that Lord in the attribute of whose power is both creating and making to die.” Of creation He reports, “Do you create it, or are We its creators?” Of making to die He re- ports,

Have you seen the seed that you spill? Do you create it, or are We its creators?In this noble verse of the eternal, beginningless speech, the Presence of the Real makes manifest His power of creation over the world's folk so that they will know that the artisan without cause is He, the enactor without tool is He, the all-subjugating without cause is He, the all-forgiving with- out delay is He, the all-curtaining of every slip is He.He is the Lord who created a subtle form from frail water and showed firm artisanry to a feeble sperm-drop. He set up many diverse paintings with �Be!�, so it comes to be [2:117]: mu- tually similar limbs, opposites like unto each other, every limb adorned with one sort of beauty, not more than its limit, not less than its measure. To each He gave an attribute, and in each He placed a strength: senses in the brain, splendor on the forehead, beauty in the nose, sorcery in the eye, sauciness in the lips, comeliness in the cheek, perfect loveliness in the hair, envy in the liver, rancor in the spleen, appetite in the veins, faith in the heart, love in the secret core, recognition in the spirit. It is not apparent whether the artisanries in the natures are more beautiful, or if the governance of the form-giving is sweeter. What is this sculpture doing between subtle water and gross dust?! Since the Sculptor is one, how is it that there is this lowliness in individuals? So many marvels and wonders from a drop of water! The intelligent man gazes on His artisanry, but the heedless man is asleep.O chevalier! How long will you look with the outward eye at the marks giving witness? Look once with the inner eye at the marks of the subtleties. It is as if the Exalted Lord is saying, �My servant, I adorned your face and I adorned your heart. I adorned your face for gazing on creation. I adorned your heart for gazing on Me. It is your face that the creatures see, and your heart that I see. I did not allow exacting the penalty of the Shariah from your face, which is the gazing place of the creatures. How can I allow conveying the pain of severance to your essence, which is My gazing place? I am that Lord in the attribute of whose power is both creating and making to die.�Of creation He reports, �Do you create it, or are We its creators?� Of making to die He re- ports,

أفرأيتم النُّطَف التي تقذفونها في أرحام نسائكم، هل أنتم تخلقون ذلك بشرًا أم نحن الخالقون؟

ثم قال تعالى مستدلا عليهم بقوله "أفرأيتم ما تمنون أأنتم تخلقونه أم نحن الخالقون" أي أنتم تقرونه في الأرحام وتخلقونه فيها أم الله الخالق لذلك؟ ثم قال تعالى "نحن قدرنا بينكم الموت" أي صرفناه بينكم وقال الضحاك ساوى فيه بين أهل السماء والأرض "وما نحن بمسبوقين" أي وما نحن بعاجزين.

ثم ذكر - سبحانه - بعد ذلك أربعة أدلة على صحة هذا البعث وإمكانه ، أما الدليل الأول فتراه فى قوله - تعالى - : ( أَفَرَأَيْتُمْ مَّا تُمْنُونَ أَأَنتُمْ تَخْلُقُونَهُ أَم نَحْنُ الخالقون . . . ) .وقوله : ( تُمْنُونَ ) مأخوذ من أمنى بمعنى قذف المنى ، يقال : أمنى الرجل النطفة ، إذا قذفها . والاستفهام للتقرير ، والرؤية علمية . ( مَّا ) موصولة وهى المفعول الأول لقوله ( أَفَرَأَيْتُمْ ) والجملة الفعلية صلة الموصول ، والعائد إلى الموصول محذوف . وجملة : أأنتم تخلقونه . . . هو المفعول الثانى .والضمير المنصوب فى قوله : ( تَخْلُقُونَهُ ) يعود إلى الاسم الموصول فى قوله : ( مَّا تُمْنُونَ ) . أى : أخبرونى - أيها المشركون عما تصبونه وتقذفونه من المنى فى أرحام النساء؟ أأنتم تخلقون ما تمنونه من النطف علقا فمضغا . . أم نحن الذين خلقنا ذلك؟ لا شك أنكم تعرفون بأننا نحن الذين خلقنا كل ذلك ، وما دام الأمر كما تعرفون ، فلماذا عبدتم مع الله - تعالى - آلهة أخرى .فالاستفهام للتقرير حيث إنهم لا يملكون إلا الاعتراف بأن الله - تعالى - وحده خلق الإنسان فى جميع أطواره .قال الجمل : و ( أَم ) فى هذه المواضع الأربعة منقطعة ، لوقوع جملة بعدها ، والمنقطعة تقدر ببل والهمزة الاستفهامية ، فيكون الكلام مشتملا على استفهامين ، الأول : أأنتم تخلقونه؟ وجوابه : لا . والثانى : مأخوذ من ( أَم ) أى : بل أنحن الخالقون؟ وجوابه نعم .

القول في تأويل قوله تعالى : أَفَرَأَيْتُمْ مَا تُمْنُونَ (58)يقول تعالى ذكره لهؤلاء المكذّبين بالبعث: أفرأيتم أيها المُنكرون قُدرة الله على إحيائكم من بعد مماتكم - النطف التي تمنون في أرحام نسائكم- أنتم تخلقون تلك أم نحن الخالقون.

"أأنتم تخلقونه"، يعني أأنتم تخلقون ما تمنون بشراً، "أم نحن الخالقون".

أَأَنْتُمْ تَخْلُقُونَهُ أَمْ نَحْنُ الْخَالِقُونَ (59(وإنما ابتدىء الاستدلال بتقديم جملة { أأنتم تخلقونه } زيادة في إبطال شبهتهم إذ قاسوا الأحوال المغيبة على المشاهدة في قلوبهم لا نُعاد بعد أن كنا تراباً وعظاماً ، وكان حقهم أن يقيسوا على تخلق الجنين من مبدأ ماء النطفة فيقولوا : لا تتخلق من النطفة الميتة أجسام حية كما قالوا : لا تصير العظام البالية ذواتاً حيّة ، وإلا فإنهم لم يدّعوا قط أنهم خالقون ، فكان قوله : { أأنتم تخلقونه } تمهيداً للاستدلال على أن الله هو خالق الأجنة بقدرته ، وأن تلك القدرة لا تقصر عن الخلق الثاني عند البعث .وفعل الرؤية في «أرأيتم» من باب ( ظن ( لأنه ليس رؤية عين . وقال الرضيّ : هو في مثله منقول من رأيت ، بمعنى أبصرت أو عرفتَ ، كأنه قيل : أأبصرت حاله العجيبة أو أعرفتها ، أخبرني عنها ، فلا يستعمل إلا في الاستخبار عن حالة عجيبة لشيء اه ، أي لأن أصل فعل الرؤية من أفعال الجوارح لا من أفعال العقل .و { ما تمنون } مفعول أول لفعل { أفرأيتم } . وفي تعدية فعل «أرأيتم» إليه إجمال إذ مورد فعل العلم على حال من أحوال ما تمنون ، ففعل «رأيتم» غير وارد على نفس { ما تمنون } . فكانت جملة { أأنتم تخلقونه } بياناً لجملة { أفرأيتم ما تمنون } ، وأعيد حرف الاستفهام ليطابِق البيانُ مبيَّنَه .وبهذا الاستفهام صار فعل { أرأيتم } معلقاً عن العمل في مفعول ثان لوجود موجب التعليق وهو الاستفهام . قال الرضيّ : إذ صُدر المفعول الثاني بكلمة الاستفهام فالأوْلى أن لا يعلق فعل القلب عن المفعول الأول نحو : علمْت زيداً أي من هو» . اه .وتقديم المسند إليه على المسند الفعلي في { أأنتم تخلقونه } لإِفادة التقويّ لأنهم لما نُزلوا منزلة من يزعم ذلك كما علمتَ صيغت جملة نفيه بصيغة دالة على زعمهم تمكن التصرف في تكوين النسل .وقد حصل من نفي الخلق عنهم وإثباته لله تعالى معنى قصر الخلق على الله تعالى .و { أم } متصلة معادلة الهمزة ، وما بعدها معطوف لأن الغالب أن لا يذكر له خبر اكتفاء بدلالة خبر المعطوف عليه على الخبر المحذوف ، وههنا أعيد الخبر في قوله : { أم نحن الخالقون } زيادة في تقرير إسناد الخلق إلى الله في المعنى وللإِيفاء بالفاصلة وامتداد نفس الوقف ، ويجوز أن نجعل { أم } منقطعة بمعنى ( بل ( لأن الاستفهام ليس بحقيقي فليس من غرضه طلب تعيين الفاعل ويكون الكلام قد تم عند قوله : { تخلقونه } .والمعنى : أتظنون أنفسكم خالقين النسمَة مما تمنون .

فهل أنتم خالقون ذلك المني وما ينشأ منه؟ أم الله تعالى الخالق الذي خلق فيكم من الشهوة وآلتها من الذكر والأنثى، وهدى كلا منهما لما هنالك، وحبب بين الزوجين، وجعل بينهما من المودة والرحمة ما هو سبب للتناسل.

أأنتم تخلقونه أي تصورون منه الإنسان أم نحن الخالقون المقدرون المصورون . وهذا احتجاج عليهم وبيان للآية الأولى ، أي : إذا أقررتم بأنا خالقوه لا غيرنا فاعترفوا بالبعث . وقرأ أبو السمال ومحمد بن السميفع وأشهب العقيلي : " تمنون " بفتح التاء وهما لغتان أمنى ومنى ، وأمذى ومذى يمني ويمني ويمذي ويمذي . الماوردي : ويحتمل أن يختلف معناها عندي ، فيكون أمنى إذا أنزل عن جماع ، ومنى إذا أنزل عن الاحتلام . وفي تسمية المني منيا وجهان ؛ أحدهما : لإمنائه وهو إراقته . الثاني : لتقديره ، ومنه المنا الذي يوزن به لأنه مقدار لذلك ، وكذلك المني مقدار صحيح لتصوير الخلقة .

The birth of a human being from the womb of his mother, the growing of crops from the earth, the falling of rain, the availability of fire from fuel—all these things come directly from God. They should be treated as gifts of God and not as the results of human effort. Man should be grateful to God for all the blessings He has showered upon him.

Proof of the occurrence of the Day of Resurrection Thus far the Surah dealt with three categories of people on the Plain of Hashr (Gathering.) The verses so far described the reward and punishment of these three groups. The current set of verses warn the deviant skeptics and atheists who completely deny the Day of Judgment and life after death, or set up partners to Allah in His worship. The verses purport to tear down the curtain of negligence and ignorance that has kept man in the dark. Whatever exists, or is coming into existence at the present time, or will come into existence in the future in this cosmic world is as a result of the creative power of Allah. He brings them into existence, retains them and makes them subservient to man. The apparent causes of these events act as veils over Reality. Had these veils been removed and man is able to witness the creation of these things directly without the mediation of these apparent causes, he will be forced to believe in Allah. However, Allah has made this world a venue of test. Therefore, whatever comes into existence comes under the veils of causes. Allah has, with His encompassing power and consummate wisdom, created a strong connection or relation between 'causes' and 'effects'. Wherever and whenever a secondary cause occurs, the effect necessarily follows. A casual observer assigns to every 'effect' a 'secondary or extrinsic cause', thus straying into the philosophy of 'causes' and 'effects'. Man does not seem to realize that the whole system of cause and effect ends with Allah. He is the First or Primary or Intrinsic Cause or Cause of all causes [ musabbib-ul-asbab ]. It was explained earlier in Surah An-Najm that a natural order of cause and effect pervades the entire universe. Every cause, which is not itself primary, is traceable to some other cause, and this to another and so on. But as the series of cause and effect in our finite world cannot be indefinite, it must terminate at some point. The Final Cause is, therefore, the Author of the universe. It is this Final Cause towards which the present verses call our attention. نَحْنُ خَلَقْنَاكُمْ فَلَوْلَا تُصَدِّقُونَ أَفَرَ‌أَيْتُم مَّا تُمْنُونَ أَأَنتُمْ تَخْلُقُونَهُ أَمْ نَحْنُ الْخَالِقُونَ (We have created you; then why do you not appreciate it as true? So, tell Me about the semen you drop [ in the wombs ]: Is it you who create it, or are We the Creator?...56:57-59). With verse 57 begins a series of arguments in support of Allah's Oneness and His power to raise the dead. The first argument in the current verse is taken from the very subtle and wonderful phenomenon of man's birth, starting with a drop of semen and developing into a full-fledged human being - the crown of all creation. Humans stop at thinking that male-female cohabitation in the process of their creation is the ultimate or real cause. Therefore, the Qur'an poses the question to them in verse [ 58]: أَفَرَ‌أَيْتُم مَّا تُمْنُونَ أَأَنتُمْ تَخْلُقُونَهُ أَمْ نَحْنُ الْخَالِقُونَ 'So, tell Me about the semen you drop [ in the wombs ]: Is it you who create it, or are We the Creator? In other words, a male plays a very insignificant biological role in the birth of a child in that he delivers a drop of microscopic semen in the womb of a female to combine with the microscopic ovum. Once this is done, it goes through several stages of growth and development without anyone, besides Allah, knowing what is happening. Eventually it forms into a foetus with a bone-structure. The skeleton is then clothed with flesh and skin. The soul is infused into it and the little universe [ microcosm ] comes into being with various systems: The nutritive and digestive system, the blood and the circulatory system, a system of human senses [ sight, touch, smell, hearing and taste ] and communication and the ability to think and understand. Man thus becomes a moving factory, and in none of these biological processes he has any say. Neither of the parents [ especially the mother in whose womb all this is taking place ] knows whether the child is a boy or a girl, until it is born. The question is: Who creates the child in the womb of the mother, creation after creation, within three darknesses [ i.e. the darkness of belly, the darkness of womb and the darkness of amniotic membrane ]? Who made it beautiful, gave it the power of hearing and sight? Who bestowed on it the faculty of thinking and comprehension? Only mentally blind person will fail to exclaim: "Blessed is Allah, the Best of Creators!" The forthcoming verses [ 60 and 61] نَحْنُ قَدَّرْ‌نَا بَيْنَكُمُ الْمَوْتَ وَمَا نَحْنُ بِمَسْبُوقِينَ ﴿60﴾ عَلَىٰ أَن نُّبَدِّلَ أَمْثَالَكُمْ وَنُنشِئَكُمْ فِي مَا لَا تَعْلَمُونَ ﴿61﴾ "We have appointed (the times of) death among you, and We cannot be frustrated from replacing you with others like you, and creating you [ afresh ] in that [ form ] which you do not know....56:60-61]." 'Death' is the end of all physical life. This is the eternal law of Allah from which there is no escape. Allah pre-determines the time of human death. Man has no choice in the matter of death which frees the human soul from the fetters and shackles of its physical habitat. Allah has pre-designated a particular point in time up to which he could live. But one should not remain lulled into a fancy that he would continue to enjoy power and his free will. Allah has the power to eliminate him any time, and create another people in his place. This is the import of the words, نَحْنُ قَدَّرْ‌نَا بَيْنَكُمُ الْمَوْتَ وَمَا نَحْنُ بِمَسْبُوقِينَ ﴿60﴾ عَلَىٰ أَن نُّبَدِّلَ أَمْثَالَكُمْ "We have appointed (the times of) death among you, and We cannot be frustrated from replacing you with others like you," The concluding part of verse [ 61] وَنُنشِئَكُمْ فِي مَا لَا تَعْلَمُونَ '...and creating you (afresh) in that (form) which you do not know" implies that 'Allah has the power to reshape you in a form unknown to you at the moment.' It may happen either by one's turning into dust after death, or by his being metamorphosed into an animal shape as it happened in the past nations, some turned into monkeys and others into swine by way of punishment. It is also possible that they might be transformed into stones or minerals. Creation of Plants, Sending down of Rain and Creation of Fire are Proof of Allah's Oneness After referring to the birth of man from very insignificant beginning, the Surah, from verse [ 63] onwards, proceeds to give a brief account of things upon which man's life on earth depends. There are three principal things upon which man's life in this world depends - food, water and fire. The first thing is food to which verse [ 63] refers.

(Do ye) O people of Mecca (create it) as a human life, male or female, felicitous or damned (or are We the Creator)? No indeed, you are not the Creator, We are.

Proof that Resurrection will occur Allah asserts that Resurrection will occur and refutes the misguided atheists who deny it, those who said, أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَبْعُوثُونَ (When we die and become dust and bones, shall we then indeed be resurrected) 56:47 They said this statement in denial and discounting Resurrection. Allah the Exalted said, نَحْنُ خَلَقْنَـكُمْ (We created you,) meaning, `We have created you after you were nothing. Therefore, is not that Who is able to start the creation, more able to bring it back' Allah's statement, فَلَوْلاَ تُصَدِّقُونَ (then why do you believe not) `why do you not then believe in Resurrection' Then Allah said, while bringing forth evidence that Resurrection occurs, أَفَرَءَيْتُمْ مَّا تُمْنُونَ - أَءَنتُمْ تَخْلُقُونَهُ أَم نَحْنُ الْخَـلِقُونَ (Do you not see the semen you emit. Is it you who create it, or are We the Creator) meaning, `do you make the semen remain in the wombs and create life from it therein, stage after stage Or is Allah the One Who does all this' Allah said, نَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ (We have decreed death to you all,) meaning, `We made death exist between you.' Ad-Dahhak commented, "Allah made the residents of the heavens and earth equal with regards to death." Allah said, وَمَا نَحْنُ بِمَسْبُوقِينَ (and We are not outstripped,) meaning, `We are never unable,' عَلَى أَن نُّبَدِّلَ أَمْثَـلَكُمْ (To transfigure you), meaning, `to change your current shapes, on the Day of Resurrection,' وَنُنشِئَكُمْ فِى مَا لاَ تَعْلَمُونَ (and create you in that you know not.) meaning, `out of shapes and forms.' Allah the Exalted said, وَلَقَدْ عَلِمْتُمُ النَّشْأَةَ الاٍّولَى فَلَوْلاَ تَذَكَّرُونَ (And indeed, you have already known the first form of creation, why then do you not remember) meaning, `you know that Allah has created you after you were nothing. He created you and gave you hearing, sight and hearts. Will you not then remember and take heed that He Who is able to create you in the beginning is more able to bring you back and resurrect you to life anew' Allah the Exalted said in other Ayat, وَهُوَ الَّذِى يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ (And He it is Who originates the creation, then He will repeat it; and this is easier for Him.)(30:27), أَوَلاَ يَذْكُرُ إلإِنْسَـنُ أَنَّا خَلَقْنَاهُ مِن قَبْلُ وَلَمْ يَكُ شَيْئاً (Does not man remember that We created him before, while he was nothing)(19:67), أَوَلَمْ يَرَ الإِنسَـنُ أَنَّا خَلَقْنَـهُ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مٌّبِينٌ - وَضَرَبَ لَنَا مَثَلاً وَنَسِىَ خَلْقَهُ قَالَ مَن يُحىِ الْعِظَـمَ وَهِىَ رَمِيمٌ - قُلْ يُحْيِيهَا الَّذِى أَنشَأَهَآ أَوَّلَ مَرَّةٍ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ (Does not man see that We have created him from Nutfah. Yet behold he (stands forth) as an open opponent. And he puts forth for Us a parable, and forgets his own creation. He says: " Who will give life to these bones after they are rotten and have become dust" Say: "He will give life to them Who created them for the first time! And He is the All-Knower of every creation.")(36:77-79), and, أَيَحْسَبُ الإِنسَـنُ أَن يُتْرَكَ سُدًى - أَلَمْ يَكُ نُطْفَةً مِّن مَّنِىٍّ يُمْنَى - ثُمَّ كَانَ عَلَقَةً فَخَلَقَ فَسَوَّى - فَجَعَلَ مِنْهُ الزَّوْجَيْنِ الذَّكَرَ وَالاٍّنثَى - أَلَيْسَ ذَلِكَ بِقَـدِرٍ عَلَى أَن يُحْيِىَ الْمَوْتَى (Does man think that he will be left neglected Was he not a Nutfah of semen emitted Then he became an `Alaqah (a clot); then shaped and fashioned in due proportion. And made of him two sexes, male and female. Is not He able to give life to the dead)(75:36-40)