The Day of judgment is like a new life for the dead land

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The first verse speaks about the life giving rain and says:

““And We send down the blessed rains from the skies and give life to the earth which is dead.”

This speaks of all the gardens of fruits, the grain producing farm lands. (1) then the Qura’n speaks about the date-palms that reach out to the sky which is the perfect and best example and says: “And tall palm trees with shoots of fruit stalks piled one over another.” (2)

The point to note is that on the one side there is the example of the tall date trees which have grown out of the same dead earth in a very surprising and unbelievable manner and on the second side it speaks about the fruits laden one on top of another in sheaves carried far up towards the skies. The fruits, sweet, life giving full of nutritional values that are the needs of the human body and are life giving.

And then the Qura’n concludes that the aim is to give us sustenance “Rizqal-lil-‘ibaadi”(3)

“We give new life to the land that is dead” it says and then adds, “So will be the resurrection.”(4)

This verse explains the reality that the resurrection of man will be like the way plants, flowers, grains and the multi-colored fruits that come on the trees. This is something that we witness throughout the years but since we are used to them we take it for granted and since we do not see the resurrection of man we consider it to be impossible though both are governed by the same laws.

In the second this issue has been dealt with in a different manner. It is said:

““Behold the tokens of God’s mercy: how He gives life to the earth after it has died; He is the giver of life to the dead.”

The distance that you see between death and life is nothing for Him. He repeatedly brings out the living from the dead and the dead from the living (It should be noted that the word “Yukhrij” is in the present continuous tense and this is something that God always does.)

The example is set on the Day of judgment of dead coming out of the living (on the blowing of the first trumpet) will transformed into the living coming out of the dead.

It is repeated before your eyes though on a limited scale so why is it surprising that all the living will die at the end of this world and on the Day of Judgment all of mankind will get a new life. Same laws that applied for the dead coming out of the living and the living coming out of the dead will be applied here on a grand scale. Every one knows about the dead coming out of the living but since the living coming out of the dead will be doubtful for some the verse says:

“And so shall you be brought out (from the dead)”

The verse clearly states that the coming out of the plants from the dead earth on a small scale and the resurrection of humans on the large scale have no difference. If only we think a little deeply about it we will be able to dispel all the doubts and satanic suggestions that are created about life after death.

Yes in this vast world every moment a new plants surges out and a new life comes into existence and at every moment the dead earth somewhere find a new life. this is an ever-lasting Sunnah of God which reminds the earth of resurrection.

The third verse speaks about the winds heralding the coming of the clouds with rain and then says:

“Behold the tokens of God’s mercy: how He gives life to the earth after it has died.” He who does this “will give life to the dead.” Because “He has power over all things.”

According to Maqayis-ol-Loghata the word “Aasaar” can have three meanings; first is to give priority, second is to remember and third is the relics that remain behind. But some linguists have brought all these meanings into the third meaning because the first two are due to deeds that remain behind.

The word “Rahmatillah” here points to the life giving rains which is the living proof of God’s mercy. Its sings are found every here; it gives lives to the dead earth and gives a new life to the dead hearts while it gives a fresh breath of life to the contaminated winds and showers the light of life on the human body.

The word “Zaalika” denotes distance; when God says it will come He actually tells us about its glory which is beyond human comprehension.

The word “Inna” is used for emphasis as is the alphabet “Lam” in “Li muhiyi” and the sentence denoting the name is also a reminder. this is all to prove that He who rekindles live in the earth with His rain has the power to give the dead humans a new life.

The word “unzur” is used here to say that resurrection is an issue that we can sense and discern and you see it often then why do you make fun of it and deny it?

The 4th verse speaks about the development of the semen seed in the mother’s womb and the changes in the conceived infant which are bright examples about resurrection and then speaks about the seeds of the plants sown in the womb of the earth and which develop there. The verse says:

“And you see the earth dead and dry.”(5)

“We send down the rain it is stirred to life, it swells and produces every kind of herbage in pairs.”

Indeed the Qura’n is a very strange book. When it wants to remind about some truth through repetition then it uses different examples and men feel something new each time.

The reminder of the Qura’n is neither saddening nor bereft of something new. Each time it teaches something new and we see this in the verse about the re-enlivening of the earth each time it is dead.

The point to note is that the Qura’n especially in this verse which it has chosen to discuss the changes in the infant reminds us that the life of the plants and humans follow the same laws. The life after that we find and feel in one them is applicable to the other.

“Tara” which means “You see” is like “Unzur” which was used in the earlier verse which reminded us about the resurrection of plants.

The word “Ahtazzat” is derived from “Ahtazzaz” and the word “Haz” is used for emphasis. Some have taken it to mean a beautiful movement. Here such beautiful changes and movement denote the advent of beautiful vegetations and their variety.

The word “rabat” is derived from “Rabu” and means to grow. But here it means the rejuvenation of the earth and not the plants and it means the arrival of the stems, twigs and branches of the plant from the earth. Those who have taken it to mean the growth of the plants have neglected the next sentence which says that the earth brings forth beautiful and pleasing plants.

The 5th Verse has the same issue as the previous verse but there is a difference. This verse speaks about the rekindling of life in the dead earth and presents it as a sign of resurrection. It says:

““And among His signs is that you see the earth barren but when We send down the rains it is stirred to life.” And then adds:

“It is He who gives life to the dead and it is He who has power over all things.”

 The earth is called “Khaasha”. According to al Mizan the arid earth here is compared to a destitute person who is in ignominy but when the rains come down it becomes like a person who has inherited a great wealth and redresses it self grandly.

 Its appearance becomes clean and even and thus it becomes active. Then the signs of life sprout forth from it. (1)

The other thing that we learn from this verse is a social lesson and it is that “Khaasha” and “Khaaza” are a boon of God on this earth for all the signs and grace are born in it. And these two also benefit from this great bounty. The flowers of knowledge and belief sprout in their lives.

The same issue is discussed in the 6th verse with a fresh connotation wherein it speaks about the coming down of the rains. It says:

““And it is God who sends the winds so that they may raise the clouds and We drive them to a dead land and revive the earth thereafter its death.” The verse adds, “And so will be the resurrection.”

Actually this verse is the proof of resurrection and God also. God is introduced earlier in the verse through this great system which rules over the blowing winds, the movements of the clouds, sends rains down and re-enlivens the earth. It then sets the example of resurrection and achieves two objects through it.

“And so will be the resurrection” of mankind it says. This sentence hints about how the different clouds join together to bring down rain and compares it with how the souls will move towards the bodies that will be resurrected to life by the command of God from the earth that is scattered.

There is a tradition in which a companion asked the Messenger:

 “How does god resurrect the dead and what similar example is there on earth about it?’ (6)

The Messenger asked him, “have you ever passed a land which was dead but when you passed it again you found it full of plants?” He said, “Yes I did O Messenger of God.”

The Messenger then said, “In the same way God resurrects the dead and this is the example on earth.” (7)

The 7th and final verse also speaks about these winds which herald the coming of the rains and then it speaks about the heavy laden clouds that ride the winds to the barren lands and then the life giving water falls from them. The verse says:

“It is He who sends forth winds bearing good tidings heralding His mercy carrying heavy laden clouds and We send them to a land that is dead, and then send showers upon it.” (8)

The verse then adds: “We send them to a land that is dead, then send showers upon it and bring forth all kinds of harvest; likewise We shall bring forth the dead so that you may remember.”

The term “that you may remember.” is used here to tell us that this extra ordinary scene is placed before you so that you may try to understand Him and also the resurrection in the next world.

The point to note is that in one tradition it is said that the Messenger told his people:

“Then God sends rain in drops and then rekindles life in the bodies.” And then it is decreed, “O People return to your Lord!” and, “Make them stand so that they can answer about their deeds.” (9)

We learn from the writings of some commentators that this rain will be no ordinary rain but will resemble the semen that creates mankind. This rain will continue for forty days and rekindles the souls in human bodies in a very strange manner.”

 


 

1. The term “Habbal Haseed” refers to the seeds that can be sown; “Haseed” here means that which has been sown.
2. “Baasiqaat” here means tall and stately and is the plural of “Baasaq”
3. “Tala’” the fruit of the date trees when they come out they are bunched and piled over on another. It is rare that the fruits of tall trees are in sheaves but the heaven laden sheaves of the date trees are extra-ordinary.
4. Though the word “balda’ is feminine in gender it is taken here as masculine because it denotes a house.
5. The word “Hamida” is derived from “Hamud”. According to Raghib in Mafuradat it means it means the extinguishing of the fire and absence of heat but some linguists and commentators have given other meanings for it e.g. to become dry, to become still, to die or to age. Each explanation is correct for the verse being discussed. The land becomes dry, silent and dry in the summer and in spring it comes back to life and becomes active as it speaks.
6. The word “ mahmil” is derived from the word “ Mahil”and it means famine, or drought or no rain and the withering of the plants ( Majmaul Bahrain)
7. Tafsir Qartabi and Tafsir Ruhul Bayan for this verse
8. The word “Sahaab” is plural and so it means “thiqal” and since this is singular the word “Suqna” too is singular.
9. Tafsir Qartabi vol.4 page 2667

 

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