How Would Allah Raise the Dead?
Qur’aanic Verse 2.72:
72. Wa-ith qataltum nafsan faiddara/tum feeha waAllahu
mukhrijun ma kuntum taktumoona
72. 85And when you killed a person! You then quarrelled therein. And Allah is the One Who would bring out what you were hiding.
85. This is in continuation of reminiscences from the past history of the Jews.
73. Faqulna idriboohu bibaAAdiha kathalika yuhyee Allahu
almawta wayureekum ayatihi laAAallakum taAAqiloona
73. So We asked them to raise him up86 from something thereof87 to 89. Thus does Allah give life to the dead90 & 91, and show you His signs so that you may understand92.
86. Among the various meanings in which the Arabic root word zaraba is used in the Qur’aan, one is ‘to set up’ or ‘to raise’. It is in this meaning that this word, with its grammatical variation, is used in verse 57.13. It is used therein to connote ’setting up’ or ‘raising’ a wall between the believers and the hypocrites, in the Hereafter. And the pronoun hu obviously refers to the murdered person mentioned in the preceding verse 2.72. Since the pronoun is masculine, it is obvious that the murdered person was a man. And in the context of the reference made to Allah giving life to the dead, further down in this very verse (2.73), it is further obvious that the killed man was brought to life again to disclose to the people as to who had killed him.
87. Here, the pronoun used is the feminine ha. This has led some of the commentators of the Qur’aan to link it to the slaughtered cow referred to in verse 2.71. But this linkage is unwarranted. For, in the immediately preceding verse 2.72, mention is made of a murdered man, and his dead body (the Arabic word for which is feminine in gender) is already referred to therein as ha. We should remember that the All-knowing Allah can make no mistakes!
88. The fact, that His choice of words is perfect, is well-illustrated in the use of the masculine pronoun hu just before, in this very verse 2.73. Had the Jews been told to hit or strike at the dead body of the murdered man, the pronoun used would have been ha and not hu. The use of hu there, conclusively proves that the Jews were told to raise a living man, and not to stike at a dead body.
89. So, the Jews were asked to raise the murdered man to life from or with something or some part of the dead body. It needs no mentioning that in this act of raising the living from the dead, Allah was the sole Architect and the people were just the instruments! Just like: a man and a woman are merely the instruments with which Allah brings a new human being into this world.
90. And in this divine statement lies the divine confirmation of the conclusions drawn in the foregoing notes! The reference here, obviously, is mainly to the Resurrection of mankind in the Hereafter. Allah says that He thus gives life to the dead. That is, just as He had given life to the murdered man (of the episode narrated in these two verses) from some part or remnant of his dead body. Allah has thus disclosed to us that on the Resurrection Day, He will give life to every human, that ever lived on this earth and died, from any remnant of that human. And the good earth contains distinctive remnants aplenty of every such individual! A tiny bit of a bone, a tooth, or even hair from any dead person, mixed with the earth, serves as a good enough remnant for the Almighty Allah to resurrect that person from!
91. Modern knowledge has enabled us to have an insight into these wonderfully meaningful divine verses. Any bit of a remnant from the dead person contains microcells. And every such cell contains a DNA map distinctive to that person! So even a man now can come to know, by conducting a proper DNA test, as to which person that remanant belongs to. So we can now understand how the Almighty Creator can have no problems at all in distinguishing the remnants, one from another.
92. In the pre-historic age - the setting for this episode described here in these two verses under our study - the extent of human knowledge was limited. The All-knowing Allah had compensated the people living then with seemingly miraculous signs to make them understand the Reality of, inter alia, the Hereafter. The seemingly miraculous bringing of a murdered person back to life in the episode, described here in these two verses, was one such sign. But now, with the considerable advance in human knowledge, the divine signs about the Reality are implanted in that advanced knowledge itself. A few years back, with such knowledge, man succeeded, for the first time, in making a surrogate mother sheep give birth to a lamb that was genetically identical - a clone - to another sheep! The lamb was made to be conceived in the surrogate mother’s womb asexually by implanting the nucleus of a cell taken from the body of the other sheep into an unfertilised egg of the mother sheep! This human effort of course involved a very complicated and uncertain procedure, the success rate of which is said to be very, very low! But it did give the unmistakable sign that the Resurrection is a distinct possibility!
Click here to go online to Qur’aanic Studies - Volume I, from which the above extract, on Verses 2.72 & 2.73, is taken. This Volume has link to the next Volume and so on to the latest published Volume XIV. You may also get access to all these Volumes online through my website islam-n-interst.com. The first Volume of these Studies in print is available at this link
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One Response to “How Would Allah Raise the Dead?”
Masha Allah brother, this is very nice, may Allah the most kind reward you for your efforts on promoting our beautiful and wise religion ameen.
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