The Verse of Surat Ya Sin

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SHAFAQNA-

This verse follows other verses relating to physical resurrection:

فَلَا يَحْزُنكَ قَوْلُهُمْ إِنَّا نَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ ﴿٧٦﴾ أَوَلَمْ يَرَ الْإِنسَانُ أَنَّا خَلَقْنَاهُ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مُّبِينٌ ﴿٧٧﴾ وَضَرَبَ لَنَا مَثَلًا وَنَسِيَ خَلْقَهُ  قَالَ مَن يُحْيِي الْعِظَامَ وَهِيَ رَمِيمٌ ﴿٧٨﴾ قُلْ يُحْيِيهَا الَّذِي أَنشَأَهَا أَوَّلَ مَرَّةٍ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ ﴿٧٩﴾ الَّذِي جَعَلَ لَكُم مِّنَ الشَّجَرِ الْأَخْضَرِ نَارًا فَإِذَا أَنتُم مِّنْهُ تُوقِدُونَ﴿٨٠﴾ أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَىٰ أَن يَخْلُقَ مِثْلَهُم  بَلَىٰ وَهُوَ الْخَلَّاقُ الْعَلِيمُ ﴿٨١﴾ إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَن يَقُولَ لَهُ كُن فَيَكُونُ ﴿٨٢﴾ فَسُبْحَانَ الَّذِي بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ وَإِلَيْهِ تُرْجَعُونَ ﴿٨٣﴾

“Does not man see that We have created him of a sperm‑drop? Then Lo, he is an open disputant. And he strikes a likeness for Us and forgets his own crea­tion: he says `Who will quicken the bones when they are decayed? ‘Say: `He shall quicken them, who brought them the first time; He knows all creation, He who made for you the fire from the green. tree so that with it you kindle fire. Is not He, who created the heavens and the earth, able to create the like of them? Yes indeed; He is the All‑creator, the All‑knowing’. His command (amr) when He intends [to create] anything, is only to say to it, `Be’, and it is. So glory be to Him, in whose hand is the dominion of everything, and unto whom you shall be returned. “(36:77‑83)

Note that all the matters relate to creation and the removal of doubts about physical resurrection. The verse, “His command, when He intends anything ….” is also to state this: “The enactment of the scene of Doomsday and physical resurrection, which appear so impro­bable to you, are very simple and easy matters for God. All that God has to do, is only to say `Be’.”

The same topic is discussed in almost similar words in connection with the creation of the physical world. For instance, verse 47 of Surat Al‑`Imran, related to the story of Mary (A), states:

قَالَتْ رَبِّ أَنَّىٰ يَكُونُ لِي وَلَدٌ وَلَمْ يَمْسَسْنِي بَشَرٌ  قَالَ كَذَٰلِكِ اللَّـهُ يَخْلُقُ مَا يَشَاءُ  إِذَا قَضَىٰ أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُن فَيَكُونُ ﴿٤٧﴾

“`Lord’, said Mary, `how shall 1 have a son seeing no mortal has touched me?’ Even so’, God said `God creates what He will. When he decrees a thing He does but say to it “Be”, and it is.’” (3:47)

Similarly, in the story of Abraham (A), verse 69 of Surat al‑`Anbia’ states:

قُلْنَا يَا نَارُ كُونِي بَرْدًا وَسَلَامًا عَلَىٰ إِبْرَاهِيمَ ﴿الأنبياء: ٦٩﴾

“We said, ` O fire, be coolness and safety for Abraham!’ “(21:69)

The fire that was prepared to burn Abraham(A) to death, imme­diately became harmless on Divine command. Can then, the phrase `Be and it is’ be said to be exclusively applicable to the World of Command as compared to the World of Creation, even if it is assumed that the World of Creation is subservient to the World of Command and subject to its regulation?

Adapted from: “The Theory of ‘Alam al Khalq and ‘Alam al-‘Amr”

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