Overview (Verses 19 - 27)

The sūrah mentions that glorification and praise are made at certain times: evening, morning, night and noon, and also links these to the heavens and the earth. Thus, it encompasses both time and place in their great dimensions, establishing the bond between the human heart and God in all times and places, making us feel this bond as we move with the great cycle that is the universe. Thus our hearts remain open, alert, appreciating all that is around us of scenes and phenomena. Every change of time and place reminds us to glorify God and extol His praises.
 
“He it is who brings forth the living out of that which is dead, and brings forth the dead out of that which is alive, and gives life to the earth after it has been lifeless. Likewise shall you be raised to life.” (Verse 19) It is a continuous cycle that never stops for a moment of the night or day at any place on earth, in space, or the depths of the sea. At every moment this great miracle occurs, but we remain heedless of it because of our long familiarity with it. Not a moment passes by without a life coming out of a dead thing, or a living being dying: a small bud shoots out of a seed or splits a stone to come into a life; or conversely a branch or a tree withers away. Still in the heap of dying plants and trees a seed or a stone is ready to start the life cycle again, and out of that heap gases spread into the air or provide nourishment to the soil that becomes fertile. At every moment life starts in a foetus, a bird or an animal. A corpse buried in the earth becomes part of the soil and gives it vapours and gases that make new life matter and nourishment for plants, which in turn provide food for man and animal. A similar cycle takes place in the depths of the sea and in limitless space. It is an awesome, fascinating cycle if we would only contemplate it with insight, guided by the light of the Qur’ān.
 
“Likewise shall you be raised to life.” (Verse 19) It is all an ordinary, simple matter, familiar in the universe, occurring at every moment of the night and day and in all places.
 
“One of His signs is that He created you from dust; and, behold, you become human beings spreading far and wide.” (Verse 20) Dust, which is the first origin of man, is dead, motionless. Another verse states: “Indeed, We create man out of the essence of clay.” (23: 12) Clay, then, is the distant origin of man, but in this verse, only a brief reference is made to this before we see people spreading and moving about. The sūrah thus provides a sharp contrast between the dead dust and living people. As this immediately follows the verse that includes, “He it is who brings forth the living out of that which is dead, and brings forth the dead out of that which is alive,” it enhances harmony in the argument’s presentation.
 
This great miracle is one of the signs of God’s power. It gives a strong hint of the close link between the earth and the people living on it, as it is from the earth that they were originally formed. Both they and the earth are subject to the same laws within the universal system. The great leap from the still image of dead dust to the bustling image of the highly sophisticated human being should encourage deep reflection on God’s power of creation. It should encourage people to extol God’s glory and praise. The next verse looks at the shared life between the two sexes: “And among His signs is that He creates for you spouses out of your own kind, so that you might incline towards them, and He engenders love and tenderness between you. In this there are clear signs indeed for people who think.” (Verse 21) People are well aware of their feelings towards the other sex; indeed, they are often preoccupied with this relationship. Very often they are motivated to a certain action but they seldom remember that it is God who created their spouses out of their own kind and gave them emotions and feelings. He it is who has made the relationship between the two a source of physical and emotional comfort, stability, spiritual friendship, and reassurance for both. The gentle Qur’ānic expression of this relationship profoundly inspires our hearts: “so that you might incline towards them, and He engenders love and tenderness between you.” (Verse 21)
 
“In this there are clear signs indeed for people who think.” (Verse 21) When people think and reflect, they appreciate the divine wisdom in creating each of the two sexes in such a way that is complementary to the other, providing fulfilment for natural needs whether psychological, mental or physical. Thus both incline towards each other and find comfort and stability, tenderness and reassurance, love and compassion. This is so because God has made the physical and mental constitution of each naturally inclined to fulfil the needs of the other, while their meeting and union ensures the beginning of a new life for a new generation.
 
Man and the Universe
 
“And among His signs are the creation of the heavens and the earth, and the diversity of your tongues and colours. In this there are clear signs indeed for those who are endowed with knowledge.” (Verse 22) The Qur’ān frequently mentions the great sign of creating the heavens and the earth, but we often pass it by without reflection, although it merits long contemplation.
 
When the Qur’ān mentions the creation of the heavens and the earth it actually refers to this great expanse of the universe, with its fine and elaborate system, of which we know only very little. It includes countless numbers of planets, stars, orbits, celestial bodies and galaxies, in relation to which our earth seems no more than a weightless particle. This great and limitless expanse is coupled with remarkable harmony between its celestial bodies, orbits and motions, as well as the distances between them, ensuring that no collision occurs haphazardly, and that everything is kept functioning according to a set measure. This, however, relates to size and system. As for the essence of these great creatures, their respective natures, qualities, what occurs in or on them, the major laws that protect and regulate them, and how their affairs are conducted — these are beyond any human being’s knowledge. What we know of all this is very scanty indeed. In fact, our study of the small planet on which we live remains at a very elementary stage.
 
This is just a cursory look at the great sign that is the creation of the heavens and the earth. Very often though we speak about this carelessly, in passing, yet at the same time we speak at great length, expressing amazement and admiration, about a small machine scientists make. Yet the harmony the latter achieves between its component parts is such that it only works in unison for a short span of time. Still some people who are lost in error claim that this great universe, with its fine and elaborate systems, exists without a Creator. Not only so, but such people find scientists who are prepared to listen to such absurdity!
 
Together with the great sign of the creation of the heavens and the earth, the sūrah mentions the amazing variety of human languages and colours. This must be related to the creation of the universe. Differences in climate and environment that result from the variations of the earth’s position in the cosmos have a marked influence in producing such variety in language and colour, despite the single origin of mankind. Scholars and scientists today note the great variety of human languages and colours but they do not relate this to God and His creation of the heavens and the earth. Instead, they undertake an academic study of this phenomenon, but do not pause to glorify the Creator who plans everything, visible or hidden. This is due to the fact that most people are devoid of knowledge: “they only know the outer surface of this world’s life.” (Verse 7) Besides, the wonders of the creation of the universe and the great variety of language and colour are only appreciated by those who have true knowledge: “In this there are clear signs indeed for those who are endowed with knowledge.” (Verse 22)
 
“And among His signs is your sleep, at night and in daytime, as well as your quest for some of His bounty. In this there are clear signs indeed for people who listen.” (Verse 23) This verse mentions certain universal phenomena and their effects on the different situations of mankind, pointing to the harmony within the great universal existence. It combines the two phenomena of night and day with people’s sleep and activity in pursuit of their livelihoods, which God grants in abundance. God has ensured that their lives are in harmony with the universe: their need for work and activity is ensured by the light of day, and their need for relaxation and sleep is brought about by the night’s darkness. This also applies, in varying measures and degrees, to all living things on earth. They all find the universal system meets their needs and natures, allowing their lives to progress. “In this there are clear signs indeed for people who listen.” (Verse 23) Sleep and movement are two conditions that are felt through hearing. Thus, the comment at the end of the verse fits well with the universal sign it discusses.
 
“And among His signs is that He displays before you the lightning, giving rise to both fear and hope, and sends down water from the skies, with which He gives life to the earth after it had been lifeless. In this there are clear signs indeed for people who use their reason.” (Verse 24) The phenomenon of lightning is part of the universal system. Some explain that it occurs from an electrical discharge between two clouds, or between a cloud and the ground, such as the top of a mountain, producing an air vacuum that gives the thunder that follows the lightning. In most cases, this is accompanied by rain. Whatever the cause, lightning is a natural phenomenon produced by the universal system God has set in operation.
 
As usual, the Qur’ān does not give much detail about universal phenomena and their causes. It only uses these to establish a link between human hearts, the universe and its Creator. Hence, it states here that one of God’s signs is that He displays the lightning “giving rise to both fear and hope.” Both feelings are naturally experienced when lightning occurs. People fear a thunderbolt that results from lightning, one that could burn things and even people. There is also that obscure feeling of apprehension which lightning causes as people feel the presence of the great power that controls the universe. People also hope for plentiful harvests as a result of the rain that often accompanies thunder and lightning. Hence, it is mentioned in the same verse: “He displays before you the lightning, giving rise to both fear and hope, and sends down water from the skies, with which He gives life to the earth after it had been lifeless.” (Verse 24)
 
When life and death are applied to the earth, it makes the earth appear as a living entity which lives and dies. It is indeed so, as described by the Qur’ān. The universe is a living entity that feels and responds. It obeys its Lord, the Creator of all, and it glorifies Him in complete submission. Man, who lives on earth, is one of God’s creatures, all of whom look up to God, the Lord of all the worlds.
 
Moreover, when water falls on earth, it makes it fertile, allowing plants to grow, so as to make its surface come alive first with vegetation, then with animals and man. Water is the means of life; wherever it is available, life prospers. “In this there are clear signs indeed for people who use their reason.” (Verse 24) There is indeed much scope for people’s minds to reflect.
 
“And among His signs is that the skies and the earth stand firm at His behest. Then, in the end, when with one call He summons you from the earth, you will all rise.” (Verse 25) The fact that the skies and the earth stand firm, following an elaborate system and moving according to plan, cannot come about except through God’s will. No one can ever claim that either he or anyone else brings this about, or that it happens without a plan. Hence, it is God’s great sign that the skies and the earth stand firm and function by His command, obeying Him, without deviation, hesitation or delay.
 
“Then, in the end, when with one call He summons you from the earth, you will all rise.” (Verse 25) No one who sees the great and elaborate system of the universe, how it functions, and the power that controls its potentials and resources, will entertain any doubt that humans, weak as they are, will immediately respond to the great Creator’s order to rise from their graves.
 
The final note that concludes this statement shows that all creatures in the heavens and the earth submit to God in complete obedience: “To Him belongs all those in the heavens and the earth: all devoutly obey Him.” (Verse 26) Although most people are neither devout nor obedient to God, the Qur’ānic statement here means that all creatures in the universe are subject to His will. All act and function in accordance with His laws that never fail or deviate from their set course. They are subject to these laws even though they may be unbelievers. It is their hearts and minds that disbelieve or disobey, but they are nevertheless governed by God’s laws, and He controls them as He does all other creatures. They have no option but to obey and submit.
 
This great tour concludes by restating the essential question which people remain heedless of, namely resurrection: “It is He who creates [life] in the first instance, and then brings it forth anew; and most easy is this for Him. His is the most sublime attribute in the heavens and the earth. He is the Almighty, the Wise.” (Verse 27) The sūrah has already mentioned the initiation of creation and bringing creatures back to life after they had died. Now this is repeated after mentioning a galaxy of God’s signs, but there is also an addition here, “and most easy is this for Him.” (Verse 27) There is indeed nothing that is easier or more difficult for God: “When He wills a thing to be, He but says to it, Be’— and it is.” (36: 82) The Qur’ān addresses people in a way they understand. According to their own standards, initiating creation should be more difficult than bringing it back to life. Why, then, should they deem it difficult for God when by the nature of things it should be easier?
 
“His is the most sublime attribute in the heavens and the earth.” (Verse 27) His attributes are not shared with anyone else. Nothing is similar to Him in any way. “He is the Almighty, the Wise.” (Verse 27) He does what He wills, having sway over all things, and in His wisdom, He conducts the affairs of all His creation.