Re-incarnation in the Qur’an – 5

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Part Five

The Idea of Resurrection

The Holy Qur’an is based on two fundamental principles; Unity: The Unity of God and the Universe, which means the Oneness of  the formless ” Allah ” and His manifested attributes in the form of the Universe containing endless creations as the  ” Reflection of Allah “, or Ayah (the Sign). This is known as Tawhid. Returning: According to the Qur’an, the entire Universe is going back to the Source. Human beings, on their way back to God, return to the earthy life after death. This is known as Ma’ad.

فقال الکافرون هذا شئی عجیب ء اذا متنا و کنا ترابا ذلک رجع بعید؟

ق – 3,2

The disbelievers said; “This is something strange and unbelievable. Once we are dead and become dust…? No, such a returning will never take place.

و قالوا ء اذا کنا عظاما و رفاتا ء انا لمبعوثون خلقا جدیدا؟…من یعیدنا ؟

الاسراء – 49,51

And the disbelievers wondered; “once we are bones and completely destroyed, will we be raised up again through a new creation?!…Who will return us?   And the destination, of course, will be earth.

الذی جعل لکم الارض مهدا…منها خلقناکم و فیها نعیدکم ومنها نخرجکم تاره اخری

طه –53 ، 55

And He made the earth to your growing place…therefrom We have created you and into that shall We return you and therefrom We shall bring you out (to the life) once again!

 

This is also called “next life” in the Qur’an:

فی الحیوه الدنیا و فی الاخره

یونس – 64

In this worldly life and its next life.

هو الذی احیاکم ثم یمیتکم ثم یحییکم

الحج – 66

He is such a God Who gave you life and later on takes your life and later on gives you another life.

Two different Islamic ideas

The subject of Ma’ad or Returning has always been the hottest debate amongst Muslim theologians and philosophers in Islamic history.

From the early years of the Islamic civilization, there were two main yet different understandings of the Qur’an, regarding the Ma’ad ( Returning) amongst Muslim thinkers.

It is said that the vast majority of them believed in Resurrection, which means the returning of human beings after death through bringing life to the dead body.

And a small minority supported Re-incarnation, which means re-birth of human beings after death. Those to be mentioned are; Ikwan al-Safa or Ismailism , Hemarih , Tarih , the followers of Ahmad ibn Khabet, and Shia Ghulat. Even in our time other communities like Druze , Alawi , Ahl- e -Hagh and some Sufi orders still believe in Re-incarnation.

The relatively widespread discussions about Re-incarnation show that this subject has always been a hot topic within the Islamic world for centuries. However, neither side of the Muslim theologians and thinkers could convince the other and put an end to this for more than a thousand years of debate. Although the belief in Re-incarnation has always existed among some scholars throughout the history of the Islamic civilization, but during recent decades many ordinary people in the Muslim world have developed an interest in Re-incarnation. This means the belief in Re-incarnation not only survived among a small minority of  Muslim nations (Ummah), but also in our time, it is increasing among ordinary Muslims who don’t belong to any certain community nor any sect. Needless to say, both sides consider their belief according to Islam and base it on the holy Qur’an. In other words, each part accuses the other of ignoring the true understanding of the Qur’an regarding the belief in Re-incarnation.

The common reason of  Returning

However, the philosophy of both ideas is the same. For according to the Qur’an, the reason that human beings have to return to the another life , on the earth, is to face their own actions as rewards:

الیه مرجعکم جمیعا وعد الله حقا انه یبد الخلق ثم یعیده لیجزی

یونس – 4

You all will return to Him. This is a promise of Allah which will come true. Indeed, He begins the creation and later on returns it, in order to reward.

و ان لیس للانسان الا ما سعی و ان سعیه سوف یری ثم یجزیه الجزاء الاوفی و ان الی ربک المنتهی

النجم – 38 الی 42

Indeed, nothing belongs to the human being but his/her own actions. And indeed s/he will face his/her actions soon, until his/her reward will be completed, and indeed, towards your Lord will be the Final Destination.

من عمل سیئه فلا یجزی الا مثلها

المومن (غافر) – 40

Whoever does a bad action, the reward will be a similar action.

Anybody knows what Resurrection is ?!

Often the disbelievers in Re-incarnation claim that Islam believes in Resurrection not Re-incarnation! But when they are asked about what Resurrection really means, they don’t have a clear answer! They just repeat “Resurrection” as an answer without having a clear picture of it. The fact is, Resurrection is general, whereas Re-incarnation is specific. Therefore, unlike Re-incarnation, Resurrection is a vague and an uncertain idea. So the meaning of Resurrection is open. You may believe in Resurrection through Re-incarnation!

The problem of Resurrection

The interesting fact is there has also been a hot debate within the believers of Resurrection. They are divided in some different ideas of the way of Resurrection. In other words, the big question concerning the idea of Resurrection has always been what does Resurrection mean in the Qur’an. The Muslim theologians and philosophers suggest different ideas about Resurrection, like;

Resurrection of the same body. Resurrection of a similar earthly body. Resurrection of a unearthly body.

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Resurrection of the same body

Some theologians believe that the same body, at the time of death, will come to life again. But, this is Resurrection of the dead body, NOT Resurrection of human beings. Unless we consider the human being and his body as the same! However, as I will soon show, this is opposite to the teaching of the Qur’an and Islam in general. The first question that we should be asked is;” Where did such an idea of Resurrection come from?” There is not even a single verse in the Qur’an which supports it clearly. Otherwise, the way of Returning should not be a hot debate in the Muslim world for more 1000 years. Besides, it is clear stated in the Qur’an that during the Rising up the human being will get a new body similar to the previous body;

و قالوا ء اذا کنا عظاما و رفاتا ء انا لمبعوثون خلقا جدیدا ­ اولم یروا ان الله الذی خلق السموات و الارض قادرعلی ان یخلق مثلهم

الاسراء – 97 الی 99

And they (the disbelievers) wonder: Once we are bones and destroyed, will we be raised up through a new creation again?! Don’t they see that God, Who has created the heavens and the earth, is truly able to create similar bodies ?!   These two verses clearly show that the belief in the identity of the human being as his body has always been the belief of those disbelievers! Besides, the body of Resurrection is a similar body, not the same body. I will return to the verses above later.

New creation not re-creation

So this first kind of Resurrection means Re-creation of the first body. Whereas the Qur’an reveals the creation of a new body similar to the previous one;

افعیینا بالخلق الاول بل هم فی لبس من خلق جدید

ق – 15

Have We been worn out and incapable by the first creation?!  But they are still  in doubt about a new creation!

Our body is part of the earth

Yet the believers of  the concept of Resurrection of the dead body claim that God will Re-create the same body , directly from its dust in order to send the soul back to his own body! But according to the Qur’an, human beings have no ownership at all, but is responsible for his own actions;

و ان لیس للانسان الا ما سعی و ان سعیه سوف یری

النجم -38,39

Indeed nothing belongs to the human being but his/her own actions. And indeed s/he will face his/her actions soon.   That’s why according to the Qur’an, at the time of death the human being loses all his worldly ownership and relationships;

ولقد جئتمونا فرادی کما خلقنا کم اول مره وترکتم ما خولنا کم وراء ظهورکم ولقد تقطع بینکم

الانعام – 94

And surely you will come to Us alone in the same manner as We created you at the first time, and you have left behind all that We bestowed upon you and…surely We shall cut off all your attachments.

و تقطعت بهم الاسباب

البقره – 166

And all their belongings and possessions will be cut off.

و فلا انساب بینهم یومئذ

المؤمنون – 102

And at that time there will not be any relatives and relationships.   So the basic and most important ownership which human being will lose forever at the time of death is his own body. We have also to remember that according to the Qur’an every “thing” or phenomena in nature is an Ayah (Sign) of Allah, which teaches and guides us to the Truth. In other words, an “Ayah” ( آیه ) is anything which is considered a Message for us. Now, if the earthly body is that important, and Resurrection in the Qur’an means Resurrection of the dead body, then why would that important dead body be changed to the dust and almost nothingness? In other words, what is the message (Ayah) of such a phenomena in Divine Book of Nature for us? It means that the body belongs to the earth, NOT to human beings.

فقال الکافرون هذا شئی عجیب ء اذا متنا و کنا ترابا ذلک رجع بعید قد علمنا ما تنقض الارض منهم و عندنا کتاب حفیظ

ق – 2 الی 4

The deniers said: This is something strange and unbelievable. Once we are dead and turned to dust…? No, such a returning will never take place. Surely We know what the earth reduces from them and with Us is a Registry Book.   So because our body comes from the earth, it will finally return to the earth.

الذی جعل لکم الارض مهدا…منها خلقناکم و فیها نعیدکم

طه -53 ، 55

From the earth we created you (in form) and into the earth we will send to back (your form).   You may say that the dead body turns to dust, and then will be created again in order to show the power of Allah! But for what reason? to whom? Nobody is there at the advent of  the Resurrection! Plus, it is too late to be spiritually awakened by such a Resurrection on The Judgement Day.  I will soon show that the resurrection of the dead body is evidence of a weakness of God! But, let me ask this question first;  does Re-incarnation also include the power of Allah?

Resurrection by human cloning

According the idea of Resurrection of the dead body, despite the dead body becoming dust, yet something will always  remain, like DNA. When the body becomes dust after death, there will not be any Resurrection of the dead body. Simply because it doesn’t exist anymore, and the dust is just “dust”. So what they really mean by Resurrection of the dead body is like the concept of “human cloning” in our science. Human cloning is the creation of a genetically identical copy of a certain human being. That means the image of the resurrected body will be exactly identical with the image of the previous dead body. Such that if anyone who knew the man in his previous body will recognize him. That means we are not only our bodies but also our outer images! This is also opposite to the teaching of the Qur’an:

و نحشرهم یوم القیمه علی وجوههم عمیا و بکما و صما ذلک جزاوهم بانهم کفروا بایاتنا

الاسراء – 97

And at the Time of  The Raising we will bring them in groups and change their images as blind and dumb and deaf…such things are their punishments as the result of  covering of Our Signs by them.   Verses like the verse above shows that Resurrection in the Qur’an is not the resurrection of the same body. Because those changes mentioned in the verse above are just a few examples. How many changes would be necessary in order to NOT consider the resurrected body as the SAME body before its death?! Imagine if someone returns without hands and feet and other serious changes of the body. Which part of our body makes us the same person?! Our faces?! And who said that every part of the body may be changed except the face in order to be recognized by others?! In order words, make us the REAL one?!

Sex Change

Another example is those who have performed sex change surgeries: male to female and female to male. Also, the possibility of changing the race exists. Imagine a black man in the middle of his life had sex and race surgery and became a white woman. Now the question is who is the REAL person? And who will be resurrected?

Resurrection of human in animal body!

There are verses in the Qur’an which show examples of creating a completely different body than the previous body as punishment:

قل هل انبتکم بشر من ذلک مثوبه عندالله من لعنه الله و غضب علیه و جعل منهم القرده و الخنازیر و عبد الطاغوت اولئک شر مکانا  و اضل عن سواء السبیل

المائده – 60

Tell them!  Shall I reveal to you something worse in the sight of God? It is those whom God throws far away from His Grace and rages against. And turns them into apes and pigs and slaves of the Evil Power. They are in the worse place (abode) and they are lost to the right path.   Also, there are a number of hadiths of the prophet Muhammad that reveal that at the Time of Raising up (Yawm al-Qiyāma یوم القیمه) many people will return in different animal bodies. Like this famous hadith which is narrated of both Sunni and Shi’a Muslims. And like these two sunni and shi’a theologians and interpreters of the Qur’an, below: Abu Abdullah Muhammad ibn Umar ibn al-Husayn al-Taymi al-Bakri al-Tabaristani Fakhr al-Din al-Razi (Arabic/Persian:أبو عبدالله محمد بن عمر بن الحسین فخرالدین الرازی آملی), most commonly known as Fakhruddin Razi, was a well-known Persian Sunni Muslim theologian and philosopher . Fadhl ibn Hasan al-Tabarsi, (Arabic: فضل بن حسن الطبرسي‎, Persian: فضل بن حسن تَفرِشی) known as Shaykh Tabarsi, was a 12th century Persian Shia scholar who died in 548 AH (1153 CE)…His main work is Majma‘ al-bayān, a commentary (tafsir) on the Qur’an. (Wikipedia)   Here is part of the hadith in original Arabic with its translation:

في الحديث عن البراء بن عازب قال :- كان معاذ بن جبل جالساً قريباً من رسول الله صلى الله عليه وآله وسلم في منزل أبي أيوب الأنصاري فقال معاذ يا رسول الله رأيت قول الله تعالى {يوم ينفخ في الصور فتأتون أفواجا} فقال يا معاذ سألت عن أمر عظيم ثم أرسل عينيه بالدموع وقال يُحشرعشرةُ أصنافٍ مِن أُمّتي أَشتاتاً قد مَيّزهم الله تعالي مِن المسلمين وبدّل صُوَرهم: بعضُهم علي صورة القردةِ؛ وبعضهم علي صورة الخنازير، و بعضهم منکسون أرجلهم من فوق، و وجوهم من تحت، ثم يسحَبون عليها، و بعضهم عميً يتردّدون، و بعضهم صمٌّ و بکمٌ لا يعقلون، وبعضهم يمضغون ألسنتهم، تسيل القيحُ من أفواهِهِم لعاباً يتقذّرهم أهل الجمع، و بعضهم مقطعة أيديهم و أرجلُهم،

Ten classes of my community will become dispersed. Allah has separated them and distinguished them from other people. Allah will change some of them to monkeys and pigs, and some of them with feet up and faces down and crawling. Some are blind and walk here and there. Some are deaf and dumb and foolish… and some of them, their hands and feet are cut off.   The verse below is yet another verse about such a case. Because the two phrases “the worse place” ( شر مکانا )  and “the lost to the right path” ( اضل سبیلا ), which are the characteristic descriptions of those people, are identical with those of the verse above.

الذین یحشرون علی وجوههم الی جهنم اولئک شر مکانا  و اضل سبیلا

الفرقان – 34

Those whose images are changing to the Hell! Yes, they are in worse place (abode) and they are lost in the wrong way.

 

Please observe and try to understand the way of  understanding the language of the Qur’an based on the Structure of Interpretation. The usage of  words in the Qur’an and their place and role in the  structural design of  Qur’anic literature  is essential  and crucial to understanding the Qur’an.

 

As you see, not only will the human body not have the same previous body, but also in some cases, the human body will be replaced by an animal body! This reveals that, according to the Qur’an and Islam, WE are not OUR human bodies! So ideas like “human cloning”, or something like that, which is about the resurrection of the dead body, or re-creation of the first body, is a man-made idea, and it is opposite to the Qur’an and the teaching of the prophet Muhammad.

Resurrection of the human being by Man!

The Holy Qur’an, in numerous verses, emphasizes that it is ONLY GOD who is able to raise up and return human beings to the Earthly Life again. Like in the verses below;

و قالوا ء اذا کنا عظاما و رفاتا ء انا لمبعوثون خلقا جدیدا…من یعیدنا ؟ قل الذی فطرکم اول مره

الاسراء – 49,51

And the disbelievers wondered: once we are bones and completely destroyed, will we be raised up again through a new creation?!…Who will send us back? Answer: The One Who created you at the first time.

 

 

According to the Qur’an, everything we do is in fact the work of Allah:

و الله خلقکم و ما تعلمون

الصافات – 96

And Allah created you and your actions!

 

But whenever it is about the returning of dead people, the Qur’an emphasizes strongly that it will take place ONLY by GOD.

الله الذی خلقکم ثم رزقکم ثم یمیتکم ثم یحییکم هل من شرکائکم من یفعل ذلکم من شئی سبحانه و تعالی عما یشرکون

الروم – 40

Allah is Him Who created you, then after supplied you , later on takes your life , and later on brings you to back to the life once again. Is there any of your godlike partners who would be able to do such a thing  for you?! Purity and Supremacy to Him Who is beyond what you take as His partner.

  The answer to this question of the Qur’an is a big YES if we believe in Resurrection of the dead body or Re-creation of the first body. Because the technology and knowledge of human cloning, in our time, has made it possible even by Man too! Of course, the methods of  Resurrection may be different, however the result is the same. But, is there any doctor who can make dead people to be RE-BORN but God?

 

سبحانه و تعالی عما یشرکون

The Self-Identity of the Kufr

The idea of Resurrection of the dead body is based on the understanding of ” US ” as ” OUR  bodies “. So in order to be created again, we should be the SAME body. But such a Resurrection indicates actually an ” Identity Crisis ” by its believers. This makes their mentality, attitude, and their way of understanding, as those disbelievers (Al Kaferoon الکافرون) in the Qur’an. In the view of these people, ” we ” are our bodies! Which means we are ” dus t ” after death!

فقال الکافرون هذا شئی عجیب ء اذا متنا و کنا ترابا ذلک رجع بعید

ق – 2,3

And the disbelievers said; ” This sounds very strange . Despite we will be dead and turned to dust?! No, such a returning will never take place.

That’s why Allah Himself never said, from His point of view, something like this;

قل اذا کنتم ترابا و عظاما و رفاتا اذا انتم تبعثون

Tell them!  when you will become dust and bones and destroyed, then you will be raised up again!   On the contrary, whenever God brings this issue up from His point of view, the Qur’an mentions only the death. Which is of course reasonable and acceptable. like this;

ثم انکم بعد ذلک لمیتون ثم انکم یوم القیمه تبعثون

المومنون – 15 , 16

Later on you will be dead, and later on, at the time of rising up, you will raised up again.   And finally these two verses show the clear differences between the two opposite concepts of  Identity of the human being:

و قالوا اءذا ضللنا فی الارض اءنا لفی خلق جدید بل هم بلقاء ربهم کافرون قل یتوفاکم ملک الموت الذی وکل بکم

السجده – 10,11

And they wondered: once we are one with the earth , will we really be in a new body? Yes, they disbelieve facing their Lord. Answer! the angel of death will take each of you wholly and fully.

 

So the belief in the idea of  Resurrection is based on wrong assumptions which makes Resurrection to be as an un-Islamic and even anti-Islamic idea! That’s why there is not even a single verse in the Qur’an that would literally and clearly indicate the Resurrection of the dead body. In fact, as I am going to show later, the Qur’an, at least strictly rejects the idea of such a Resurrection. So this kind of Resurrection is not the answer, it is the problem.

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Resurrection of a similar body

In our time, it seems that very few theologians believe in the Resurrection of the very same dead body at the Time of Raising up (Yawm al-Qiyāma یوم القیمه) . However, even these theologians are divided on different ideas. Some of them believe that, instead of the Re-creation of the first body from dust, Allah will create a new body from the earth directly, as He created Adam at the beginning. And the new body is not necessarily the same image. Rather it can be any body and image.

The Law of Resurrection

Despite this interpretation of Resurrection, it seems to be more realistic than  the former one.  However, it has even more serious problems. First of all, it means that Resurrection has already happened once, long time ago at the beginning of  history; the resurrection of Adam and Eve. That means, at the Time of Raising up (Yawm al-Qiyāma یوم القیمه), these two human beings will be resurrected once again! And this means a repetition of Resurrection, which is, firstly, unacceptable to those theologians,  and secondly, it indicates the existinence of a law in nature or creation. However, there is no separate law of nature for only two exeptional people. You may say that the definition of  Resurrection is to bring life to the dead people. So the first creation of Adam is not about Resurrection. I don’t agree! Because my point is against the mechanism of  Resurrection, which is the creation of man from dust. However, even if you could be right in the case of the prophet Adam, you are definitely wrong in the case of the prophet Azir.

The case of Azir

According to that verse ( an unknown man in the Qur’an), known as Azir in Hadith (who was a prophet of the Children of Israel), he would be resurrected after having been dead for 100 years even if  his body had long turned to bones and dust:

او کالذی مرعلی قریه و هی خاویه علی عروشها قال انی یحی هذه الله بعد موتها فاماته الله مائه عام ثم بعثه قال کم لبثت قال لبثت یوما او بعض یوم قال بل لبثت مائه عام فانظر الی طعامک و شرابک لم یتسنه و انظر الی حمارک و لنجعلک ایه للناس و انظر الی العظام کیف ننشزها ثم نکسوها لحما فلما تبین له قال اعلم ان الله علی کل شئی قدیر

البقره – 259

  If that is the case as commentators believe, then we have a serious problem here. Because it will be evidence in the Qur’an that Resurrection of the dead body is not only repeatable, but actually it has already happened. For this man (Azir), according to the Qur’an, will be resurrected at the end of this world, once again!

God is Law

That means Resurrection is a law of creation. Because the nature of law is “Repetition“. When a phenomena repeats itself, then it indicates the existence of a law, and there is no law without repetition. Every phenomena that appears twice, it indicates a pattern. What is the pattern of the creation which makes repetition of a phenomena possible? You may say there is neither a pattern, nor the law of the Resurrection. And, that what happened in the case of Adam and Azir was actually an exception and specific decision of Allah and His power! But how can we know that?! Did Allah Himself say that in His book? The Qur’an is not a Roman book. It is the Book of The Ayat (The Signs), meaning the Reflections of the design of Creation in words. And the Qur’an demands us to think about them in order to understand and learn about life and its laws.

کذلک یبین الله لکم الایات لعلکم تتفکرون

البقره – 266

In such a way, Allah will enlighten you about the Signs and clarify them in order to make you to think.

So any repetition of a phenomena in the book, the Qur’an, is the reflection of that repetition in the Book of Nature and Creation. This is the way of understanding the Qur’an, not as a story but as the history. The difference between them is, the history tells us about the laws of the story. If the stories of creation of Adam and Azir, as the “Signs” , are not about the law of  life, and they are just exceptions and specific decisions of Allah, then there is nothing to think about them for the rest of humanity. In other words, what is the lesson of something, that exception, that it would never take place for the rest of Mankind ?! When a phenomena take place twice, why can it not happen several times? Nothing can prevent it but another law. And the essence of any law is the same: repetition. Also, here we have not only a scientific problem, for repetition is the pattern of natural law, but also a cultural problem. Because the act of Allah follows a pattern which is His Own pattern and the power of Him manifests through the laws of creation and nature. In other words; God is Law.

سنت الله التی قد خلت من قبل و لن تجد لسنته الله تبدیلا

الفتح – 23

The laws of God are the same as they have always been before, and there will never be any change of it, at all.   You may say the difference between story of Adam and Azir in the Qur’an , is that Adam was created for the first time whereas Azir was re-created. In other words, unlike Adam, Azir was resurrected after his death. But, what is the difference between creation of Adam from dust, at the first time, and his new/re-creation, also from dust, at the Time of Raising up? The answer is nothing, but the “another time”. That’s why the Qur’an emphasizes on the “another time” , and placed it as next in importance after the faith in God;

و ما ذا علیهم لو ء امنوا بالله و الیوم الاخر

النساء – 39

What would be the harm to them if they would have faith to Allah and to the “another time”?!

The resurrection of countless people

The Qur’an tells us about thousands of people who died and later on come back to the life again.

الم تر الی الذین خرجوا من دیارهم و هم الوف حذرالموت فقال لهم الله موتوا ثم احیاهم

البقره – 243

Did you not hear about those thousands of people who left their lands and homes in order to save their lives , yet Allah told them to die and afterwards they came back to life?!

According to Hadiths, the numbers of these people were actually countless, and long after they died their bodies disintegrated into earth:

فی الاحتجاج عن الصادق علیه السلام فی حدیث قال : ” احیا الله قوما خرجوا من اوطانهم هاربین من الطاعون ، لایحصی عددهم ، فاماتهم الله دهرا طویلا حتی بلیت عظامهم ، وتقطعت اوصالهم ، وصاروا ترابا ، فبعث الله فی وقت احب ان یری خلقه نبیا یقال له : حزقیل ، فدعاهم فاجتمعت ابدانهم ، ورجعت فیها ارواحهم ، وقاموا کهیئة یوم ماتوا ، لایفتقدون فی اعدادهم رجلا فعاشوا بعد ذلک دهرا طویلا

Yet, Allah created them again. This means they were all resurrected ! And, according to the idea of Resurrection, they will be resurrected once again at the time of Rising up! It means the repetition of resurrection on the earth! But, that also means that Resurrection MUST be the law of nature.

Returning to the beginning

The believers of Resurrection refer to the verses of the Qur’an saying “Returning” will take place through the same way of creating at the beginning of the first creation. This is actually an universal principle of returning of anything mentioned in the Qur’an;

کما بدانا اول خلق نعیده وعدا علینا انا کنا فاعلین

الانبیاء – 104

In the same manner as We started the first creation originally, We will return it. This is Our promise. Surely We are going to do it!   And the very beginning of the first creation of humanity was from ” Mud “;

و بدأ خلق الانسان من طین

السجده – 7

And He originally began the creation of human beings from ” Mud ” .   So at the time of Resurrection, Allah will create human beings again, directly from the “mud” as He did in the case of the first human being, ie. Adam. Let us have a look to the whole verses, which according to the commentators of the Qur’an, are about the creation of Adam and his children;

الذی احسن کل شئی خلقه و بدأ خلق الانسان من طین و جعل نسله من سلاله من ماء مهین

السجده – 7,8

He Who has created everything in the best and most beautiful manner. And originally began the creation of “human beings”  from Mud. And made the creation of humanity from the creatures from the humble fluid.   The commentators mean that God created Adam from Mud directly. In other words he was created through Resurrection. However, his children, who are the rest of humanity, have been created from semen and through birth.

The Creation of Human in the Qur’an

Now, in order to find what it means with the concept “Bada” ( بدأ  ) or “Beginning“, in the verses above, we have to review the creation of the Human in the Qur’an.  The Iranian , Dr. Sahabi, Yadollah, strongly disputed  the traditionalists interpretation of the relevant verses in the Qur’an. In his research, he tried to show that the description of the creation of the Human in the Qur’an clearly supports the idea of Evolution in modern science.

Dr. Sahabi’s work, at least considered that the creation of Man in the Qur’an is not against the idea of Evolution. His main discussion was about proving, through reference of the verses in the Qur’an, that the creation of Adam as the first human being  didn’t take place directly from mud.  So Adam was not the Father of  humanity. Because such as concept doesn’t exist in the Qur’an at all.
However, here, I will come to the same conclusion in another way and based on the “Structure Interpretation” which I explained in part 4. As I have shown before, the traditional understanding of the creation of the first human being (Adam) is almost the same as the creation of a bird from the mud by Isa. Here is a comparison of both cases;

انی خالق بشرا من طین فاذا سویته و نفخت فیه من روحی

ص – 71,72

Indeed, I created Man of Mud. Then when it has been fashioned nicely, I blew on it of My Soul.

انی اخلق لکم من الطین کهیئه الطیر فانفخ فیه فیکون طیرا باذن الله

آل عمران – 49

Indeed, I created a figure of a bird for you. Then I blew on it and it turned to a living/real bird by the permission (law) of Allah.   Maybe the most important verses which might indicate to such a comparison are these below;

الذی احسن کل شئی خلقه و بداء خلق الانسان من طین و جعل نسله من سلاله من ماء مهین

السجده – 7, 8

He Who has created everything in the best and most beautiful manner. And began the creation of “the human being” from Mud, originally. And turned the creation of humanity from the creatures from the humble fluid.   Here I am going to analyze these verses; Firstly, the word ( الانسان ) means Mankind, NOT a certain man known as “Adam“. Secondly, the pronoun of the word ” naslah” ( نسله ) which refers to the ( الانسان ) or “Mankind”, means “humanity“, and NOT children of a man, due to the unique language of the Qur’an. The word ” naslah” ( نسله ) is used in the Qur’an only twice. The “another time” is used without any pronoun, as in the verse below;

و اذا تولی سعی فی الارض لیفسد فیها و یهلک الحرث و النسل

البقره – 205

And once he is turned away, he will try to cause disorder on the earth and destroy both agriculture and humanity.   If, what the commentators claim would be right, then the verses should sounds in this way;

الذی احسن کل شئی خلقه و بداء خلق الادم من طین و جعل ذرّیه من سلاله من ماء مهین

السجده – 7,8

He Who has created everything in the best and most beautiful manner. And began the creation of  Adam  from Mud, originally. And turned the creation of  his generations  from the creatures from the humble fluid.   Because “children” or “generation” in the language of the Qur’an, is “zorriyah” ( ذرّیه ) or ” bani” ( بنی ). And the criteria for the right meaning of the Qur’anic words is ONLY the way of  use of the language of the Qur’an. Because the Qur’an is The Criteria ( المیزان ) and The Distinction ( الفرقان ) of Guidance and Rightness in a complete manner. Now notice these verses below;

واذقلنا للملائکه اسجدوا لادم فسجدوا الا ابلیس قال ء اسجد لمن خلقت طینا قال ارایتک هذاالذی کرمت علی لئن اخرتن الی یوم القیمه لاحتنکن ذریته الا قلیلا

الاسراء – 61,62

و اذ اخذ ربک من بنی ادم من ظهورهم ذرّیتهم و اشهدهم علی انفسهم الست بربکم قالوا بلی شهدنا ان تقولوا یوم القیمه انا کنا عن هذا غافلین او تقولوا انما اشرک اباونا من قبل و کنا ذرّیه من بعدهم

الاعراف – 172,173

اولئک الذین انعم الله علیهم من النبیین من ذریه ادم و ممن حملنا مع نوح و من ذریه ابراهیم و اسرائیل

مریم – 68

  The word “zorriyah” ( ذرّیه ) is used in the Qur’an even for the children of Satan;

و اذقلنا للملائکه اسجدوا لادم فسجدوا الا ابلیس کان من الجن ففسق عن امر ربه افتتخذونه و ذریته اولیاء من دونی

الکهف – 50

  It is useful to mention that the word, or ” bani” ( بنی ), is not necessarily synonymous with the word “zorriyah” ( ذرّیه ). For example, the word ( بنی اسرائیل ) “Bani Israel” which literary means the “children of Israel“, yet in the language of the Qur’an means the “people of Israel“. Even if they are actually NOT the physical or biological children of Israel. At least part of them could be a generation of people before Israel, or an even earlier, foreign people. This is the language of the Qur’an. So we are not allowed to imply “meaning”  from outside influences onto the Qur’an. So in the Qur’an the word “Bani Adam” ( بنی ادم ) doesn’t necessarily mean the children of Adam. Many of them could be a generation before the creation of Adam. In other words, Adam himself was a child of that generation. Despite this, Adam is still considered as the Father of Mankind from a spiritual aspect. Finally, the word ( نسله ) has never been used as “children or generation”,  neither of Adam nor anyone else. This is important because the way of using words in the Qur’an gives us the right meaning of them. Thirdly, the words ( بداء خلق ) don’t mean “directly”. It only means the “origin of creating”. And nobody is against the fact that the creation of  ALL LIVINGS were ORIGINALLY from the earth and fluid (or water). So “originally” is NOT the same as “directly“. That’s why the Qur’an explains further what it means by that;

ولقد خلقنا الانسان من سلاله من طین ثم جعلناه نطفه فی قرار مکین

المومنون – 12 , 13

And indeed We created human being from evolved creatures from the mud. Later on We turned it as semen into a stable condition.   So the creation of ALL human beings (including Adam and Eve) from the earth doesn’t mean ” directly “.

هو اعلم بکم اذ انشاکم من الارض و اذ انتم اجنه فی بطون امهاتکم

النجم – 32

He knows best about you when He created you all, originally from the earth, and when you were fetuses inside your mothers.   Fourthly, if Allah would create Adam directly from the earth , then he would have been created from a piece of  Mud. In this case, the Qur’an should use the word ( الطین ) or “the mud”  instead of  “Mud” ( طین ).  Like in the case of creating a bird by Isa, as follows;

انی اخلق لکم من الطین کهیئه الطیر فانفخ فیه فیکون طیرا باذن الله

ال عمران – 49

Indeed, I created a figure of a bird for you. Then I blew on it and it turned to a living/real bird by the permission of Allah (Law of Nature) .   Because the form ( الطین ) ” the mud ” refers to a ” certain piece of  Mud “, whereas ( طین ) indicates to the root of creation in general. Fifth, if the creation of Adam (and Eve) were directly from a ” certain piece of  Mud “, then it would be an exceptional phenomena in nature and creation. And if the intention of the Qur’an, by repeating it, was to emphasis an unusual and extraordinary phenomena which would demonstrates the power of Allah, then it should expresses it, at least in two different ways;

The Sign of Tone

1– One of the important understandings of the Qur’an is the principle of the primacy vs recency of words in the verses of the Qur’an. And one of the functions of this principle is to cause a certain “tone”. As is the case in all languages. We should always remember that EVERYTHING in the Qur’an is an Ayah or a Sign. So even the primacy vs recency of words, or the places of the words and the tones of verses, are an Ayah or a Sign. Here I will show the result of using the principle of the primacy vs recency of words in some of verses concerning creation. The place of the word ( طین ) or “Mud” would be changed to a emphasize and stress the “tone“. Because the verse below, for example, normally sounds as follows;

هو الذی خلقکم من طین

الانعام – 2

He is Who created you from Mud.   But, if it would emphasize an unusual and extraordinary phenomena by Allah, then it should express the sentence with this kind of tone;

هو الذی من طین خلقکم

He is Who from Mud created you.   With respects to such an expression, these already exist in the Qur’an;

انی اخلق لکم من الطین کهیئه الطیر

ال عمران – 49

Indeed, I created from the mud,  a form of a bird for you.   Otherwise, it should sounds like the below-mentioned verse which is expressed in the same manner or pattern as was the case in creating Adam (or Human);

انی اخلق لکم کهیئه الطیر من الطین

ال عمران – 49

Indeed, I created a form of a bird,  from the mud  for you.   So the question is why a normal and natural phenomena, and one supposed to be unusual and extraordinary in demonstrating the great power of Allah, would sound in the same tone ?!

خلق الانسان من طین

السجده – 7

He created human being,  from Mud.

خلق الانسان من نطفه

النحل – 4

He created human being,  from Semen.   Interesting enough, however, the Qur’an also expresses the case of  creating human beings from the semen  in a different way. Have a closer look below and compare the original Qur’anic verse (A) with my verse (B) which comes after it;

وهو الذی خلق من الماء بشرا

الفرقان – 54

A) – And He is Who created from the fluid (semen) the Man.

وهو الذی خلق بشرا من الماء

B) – And He is Who created the Man from the fluid (semen) .

And the design of the above restructured verse, with the same tone as it normally sounds , is exactly the same as the actual Qur’anic verse below;

انی خالق بشرا من طین

ص – 71

I am the Creator of the Man from Mud.   The conclusion is surprising. Contrary to the creation of human beings from Mud ( من طین ), in the eyes of the Qur’an, the verse implies the creation of human beings from semen ( من الماء ), which demonstrates the Great Power of Allah !! That’s why Allah admires Himself when He describes the natural process of the ” birth ” in the Qur’an;

و لقد خلقنا الانسان من سلاله من طین ثم جعلنه من نطفه من فی قرار مکینفتبارک الله احسن الخالقین

المومنون – 12 الی14

And indeed, We created human being from evolved creatures originally from Mud. Later on We turned it as semen into a stable condition…so the Glory belongs to The Best of all creators.   Notice the another example;

وجعلنا من الماء کل شی حی

الانبیاء – 30

And We made from the fluid (water) all living creatures.

This verse, instead, does not of expressing the same meaning  in the normal manner of language and common tone in the Qur’an as it does below;

وجعلنا کل شی حی من الماء

And We made all living creatures from the fluid (water).

  There are many other examples in the Qur’an for those who are interested in this, such as;

من الارض ؛ من تراب ؛ من سلاله من طین ؛ من صلصال کالفخار ؛ من صلصال من حما مسنون ؛ من ماء دافق ؛ من سلاله من ماء مهین ؛ من نطفه ؛ من علق ؛ من بطون امهاتکم

There are plenty of  verses about the creation of humanity in the Qur’an. If the creation of Adam would be directly from a piece of Mud, then the Qur’an, at least,  in ONE verse, should change the formulation of its expression, as such;

خلق من الطین ادم

خلق من الطین بشرا

Or at least;

من طین خلق الانسان

Exception

2. If the creation of Adam (and Eve) was directly from a “certain piece of  Mud”, then it would be an exceptional phenomena in nature and creation. In such a case, the Qur’an should express the exceptional phenomena with a proper formulation. For instance, by using the word “except” . Like this;

واذقلنا للملائکه اسجدوا لادم فسجدوا الا ابلیس

الاسراء – 62

And when We demand of the angles to praise Adam, all of them did it except Iblis (the father of satans).   As such in this way;

هو الذی خلقکم من نطفه الا ادم خلقه من تراب

He is Who created you all from semen, except  Adam, who was created from Dust.   Notice that in such a case, even the word ” Dust ” (تراب ) would be changed to ” the dust ” ( التراب ), which means a piece of Dust. Interesting enough, the Qur’an describes the creation of ALL human beings from both ” dust ” and ” semen “, and never made ANY KIND of  exceptional expression!

هو الذی خلقکم من تراب ثم من نطفه ثم من علقه ثم یخرجکم طفلا

المومن- 67

He is Who created ALL of you from “Dust”, later on from “Semen”, afterwards from “Embryo” and finally brought you forth as a child.   So because of the plural pronoun ( کم  ) or ” you all ” , in the phrase,  یخرجکم طفلا  , which means the ” birth “, it means the birth of  Adam too.

Sixthly, the usage of the word ” sawiyatah ” ( سویته ), which means ” fashioning him completely and nicely “, only in the case of  the creation of Man, is another strong evidence for the fundamental difference for the two ways of creation;

انی خالق بشرا من طین فاذا سویته و نفخت فیه من روحی

ص – 71,72

Indeed, I created Man of Mud. Then when it has been fashioned nicely, I blew on it of My Soul.

انی اخلق لکم من الطین کهیئه الطیر فانفخ فیه فیکون طیرا باذن الله

ال عمران – 49

Indeed, I created a figure of a bird for you. Then I blew on it and it turned to a living/real bird by the permission of Allah (Law of Nature) . The word ” sawiyatah ” ( سویته ), which means  ” fashion completely and nicely ” ,  also indicates a ” period of time ” . This means, evolution to the state of a ” human being “, which is expressed by the the word ( روحی ), or ” My soul “. And finally, the verse about creating the bird by Isa, shows that the way of creating Adam was not the same! Because in this case, it was about performing a miracle in order to guide those disbelievers back to the Truth. Miracles are usually something that the Messengers and Masters, against their willing, had eventually been forced to do, in order to challenge those disbelievers. Then why would the creation of Adam be a miracle?!

The crucial verse of the proof

As I mentioned before, the verse below indicates that the creation of the WHOLE of humanity, including Adam, took place in the same manner through semen and birth. The only pronoun « کم », or ” you all “, refers to the creation of ALL human beings’, from both ” dust ” and ” semen ” with the same structure and the same gramatical tone!

هو الذی خلقکم من تراب ثم من نطفه ثم من علقه ثم یخرجکم طفلا

المومن- 67

He is Who created ALL of you from “Dust”, later on from “Semen”, afterwards from “Embryo” and finally brought you forth as a child.   Despite the clearness of the verse, and the above mentioned outcome, yet, someone may say that the plural pronoun, « کم » or ” you all “, refers to both the direct creation of Adam from the mud,  and to the indirect creation of his children from the mud, through semen and natural birth. But, this is obviously an argument based on an EXCUSE. However, there is no opportunity for any possible excuse  in the following verse here below;

اکفرت بالذی خلقک من تراب ثم من نطفه ثم سواک رجلا

الکهف – 37

Do you deny Him Who created you from “Dust” and later on from “Semen” and later on fashioned you as a man?!

Because, here, there is a single pronoun which refers to only ONE human being ( who is long after Adam). Now, how can this SINGLE man be created from both ” dust ” and ” semen ” ?! Here, you cannot explain it by saying this particular man was created from the mud indirectly and from the semen directly. Because with this phrase  « من تراب ثم من نطفه » MUST be the plural pronoun « کم », or ” you all ” , to maybe indicate such an explanation.

In other words, there must be a difference between the two verses above. The first verse, which is about the creation of the whole of Mankind, and the second verse, which is about the creation of a single man, cannot simply be described in the same way.

Also, within the second verse , the creation from the “mud” and the creation from ” semen ” , من تراب ثم من نطفه , expresses without any distinction or exception. This would mean the same single man was created first from the ” mud ” and later from ” semen “!!

This is, the genuine interpretation and understanding of the Qur’an, based on the structural design of the literature.

Continuation of First Creation

Now, let us return to those verses which explain the way of  “Returning” at the beginning of the first creation;

و لقد جئتمونا کما خلقناکم اول مره

الکهف – 38

And surely you will come to Us in the same manner as We created you at the first time.

کما بدانا اول خلق نعیده وعدا علینا انا کنا فاعلین

الانبیاء – 104

In the same manner as We started the first creation originally, We will return it. This is Our promise. Surely We are going to do so. The words ( کما بدانا ) don’t mean the ” Returning ” will take place through Re-creation, or a New-creation of human beings, from the dust or the mud directly. It means ” based on the same pattern and precess as it began before ” . This is of crucial importance in understanding the verse. So, the verse  ( کما بدانا اول خلق نعیده ),  means the “Returning” will take place, based on the same existing pattern of the creation as it started at the beginning of history. In other words, “Returning” is the continuing of the same creation as it was at the beginning;

افعیینا بالخلق الاول ؟ بل هم فی لبس من خلق جدید

ق – 15

Have We been worn out and incapable by the first creation?! But they are still  in doubt about the next creation!

The Power of Beauty

The same verses above consider this as the best and most beautiful way of creating the human being. In other words, the natural way of creating human beings, according to the existing law of nature, is the most beautiful one. And ONLY this way of creation makes Allah the Best and the most Beautiful Creator;

الذی احسن کل شئی خلقه و بداء خلق الانسان من طین و جعل نسله من سلاله من ماء مهین

السجده – 7,8

He Who has created everything in the best and most beautiful manner. And began the creation of “human being” originally from Mud. And turned the creation of humanity from the creatures from the humble fluid.

و لقد خلقنا الانسان من سلاله من طین ثم جعلنه من نطفه من فی قرار مکین…فتبارک الله احسن الخالقین

المومنون – 12,13

And indeed, We created human beings from evolved creatures from Mud. Later on We turned it as semen in a stable condition…so the Glory belongs to The Best of all creators.   Let us put these two important phrases of the above verse together;

فتبارک الله احسن الخالقین الذی احسن کل شئی خلقه

Glory belongs to Allah Who is the Best and Most Beautiful Creator among all creators! He is Who has created everything in the best and most beautiful manner.   However, at the end of the world, even the rest of humanity will be resurrected like their original father, as it was at the beginning of history! But Why? Why would Allah reduce His own Glory by changing His best and most beautiful way of creation to a lower one, like the creation of a bird from the mud directly by Isa, who was obviously a lower creator ?!

انی اخلق لکم من الطین کهیئه الطیر فانفخ فیه فیکون طیرا باذن الله

آل عمران – 49

Indeed, I created a figure of a bird for you. Then I blew on it and it turned to a living/real bird by the permission of Allah (Law of Nature) .   Besides, it is against the universal principle of the Qur’an, which is about the unchangeable rules of divinity.

سنت الله التی قد خلت من قبل و لن تجد لسنته الله تبدیلا

الفتح – 23

The laws of God are the same as they have always been and there will never be any change to it at all.

The question should be asked from an aesthetic point of view. Which of these two kinds of creation is the most beautiful art;  the resurrection of the dead body, or the natural birth of the human being? And, according to the Qur’an, the most beautiful names belongs to Allah.

و لله الاسماء الحسنی

الاعراف – 180

  By ” Names “, means, His attributes which are manifested in the Creation. So, whenever we have to choose between one of two beautiful things, we have to choose the most beautiful one as remembrance of the Most Beautiful Names of Allah. This is the Power of Allah, to love the beauty.  As the prophet Muhammad said;

ان الله جمیل یحب الجمال

Truely Allah is The Most Beautiful and He loves the beauty.

Returning of human beings like Plants!

The traditionalist understanding of  the concept of Returning in the Qur’an, is the same as plants growing  directly from the earth!  And they refer to some verses in the Qur’an which, in appearance, indicates this clearly, such as;

  و الذی نزل من السماء ماء بقدر فانشرنابه بلده میتا کذلک تخرجون

 

الزخرف – 10الی12 

And He send down some water from the sky in order to grow vegetables from a dead land. Suchlike this way, you will be brought forth!

و انزل من السماء ماء فاخرجنابه ازواجا من نبات شتیمنها خلقناکم و فیها نعیدکم و منها نخرجکم تاره اخری

طه -53الی55

فقال الکافرون هذا شئی عجیب ء اذا متنا و کنا ترابا ذلک رجع بعید…ونزلنا من السماء ماء مبارکا فانبتنابه جنات و حب الحصید…واحیینابه بلد میتا کذلک الخروج…افعیینا بالخلق الاول بل هم فی لبس من خلق جدید…یوم یسمعون الصیحه بالحق ذلک یوم الخروج

ق – 2 الی 43

However, this is due to their misunderstanding of the language of the Qur’an. They didn’t understand or notice the difference between (   ذلک  ), or ” This is “, and( کذلک ), or ” Suchlike is “. However, the verses above explain the ” Returning ” of human beings  SIMILAR to (but not the SAME as) the ” growing ” of the plants from the earth.

Birth as Growth

On the contrary, to the traditional understanding of the second or last creation, the Qur’an itself, surprisingly enough, considers the complete opposite.  It implies our CURRENT life, which is considered to be our FIRST creation, has been like the “growing” of the plants from the earth!! And, indeed, the way of this expression is much more clear and stronger when used in the language of the Qur’an, as if we were the plants themselves!

والله انبتکم من الارض نباتا ثم یعیدکم فیها و یخرجکم اخراجا

نوح – 18,17

And Allah made you to grow like a vegetation. Later He will send you back to the earth and brings you forth again.

This means the ” birth ” of human beings and the ” growth ” of plants, takes place according to the same and basic Universal Laws of Nature, which yet, manifests in different forms, depending on the nature of different creatures. This is actually based on the Qur’anic principle; Unity in Diversity and Diversity in Unity.

Now, let us combine these two verses in order to have a complete image;

و الذی نزل من السماء ماء بقدر فانشرنابه بلده میتا کذلک تخرجون…والله انبتکم من الارض نباتا ثم یعیدکم فیها و یخرجکم اخراجا

And He send down some water from the sky in order to grow vegetables from a dead land. Suchlike this way, you will be brought forth!And Allah made you to grow like a vegetation. Later He will send you back to the earth and brings you forth again.

The verse means, the way of the new creation at the time of  ” Returning ” is not a unique one. Rather, it has ALREADY taken place at the first creation. So why would those disbelievers deny something which they have already experienced? And, this is the meaning of the word ” disbelief ” or ” Kufr ” ( الکفر ) in the Qur’an; to COVER up the Truth, and To hide a reality which they already KNOW about it.

افرایتم ما تمنون أ انتم تخلقونه ام نحن الخالقون نحن قدرنا بینکم الموت…و ننشئکم فی ما لا تعلمون لقد علمتم النشاه الاولی فلولا تذکرون

الواقعه – 62

Did you the semen? Is it YOU who created that or We are the Creators?! We cause death among you…and We shall created you again in bodies which you don’t have any idea about. However, surely you already know about the previous creation. Then, why you don’t understand it ?!

That’s why, in the following the same category of  verses, the Qur’an explains the new/next creation like the current/first one. Let us have look again to the verses;

فقال الکافرون هذا شئی عجیب ء اذا متنا و کنا ترابا ذلک رجع بعید…ونزلنا من السماء ماء مبارکا فانبتنابه جنات و حب الحصید…واحیینابه بلد میتا کذلک الخروج…افعیینا بالخلق الاول بل هم فی لبس من خلق جدید

And the disbelievers said; ” This sounds very strange . Despite we will be dead and turned to dust?! No, such a returning will never take place…Have We been worn out and incapable by the first creation?! But they are still  in doubt about the new /next creation!

This world or after it?

The believers in the idea of Resurrection,  generally believe that by the time of  Qiyamah or Uprising, this materiel world will be destroyed and a new world will be arise which is completely unknown to us. However, this is opposed to the clear verses of the Qur’an.

The concept of Returning

The Qur’an has described the rising up of human beings after death as ” Returning ” :

فقال الکافرون هذا شئی عجیب ء اذا متنا و کنا ترابا ذلک رجع بعید؟

ق – 3,2

The disbelievers said; “This is something strange and unbelievable. Once we are dead and become dust…? No, such a returning will never take place.

و قالوا ء اذا کنا عظاما و رفاتا ء انا لمبعوثون خلقا جدیدا؟…من یعیدنا ؟

الاسراء – 49,51

And the disbelievers wondered; “once we are bones and completely destroyed, will we be raised up again through a new creation?!…Who will return us?

کما بدانا اول خلق نعیده وعدا علینا انا کنا فاعلین

الانبیاء – 104

In the same manner as We started the first creation, We will return it. This is Our promise. Surely We are going to do it.

Now, the very concept of Returning indicates that we will return to the life of this materiel world. You cannot RETURN to somewhere you’ve NEVER been before. That why, the Qur’an explains it even more clearly here:

الذی جعل لکم الارض مهدا…منها خلقناکم و فیها نعیدکم و منها نخرجکم تاره اخری

طه –55

And He made the earth to your growing place…therefrom We have created you and into that shall We send you back, and therefrom We shall bring you out (to the life) once again!   In this verse, the Qur’an emphasizes, at least three times or in three different forms, that Ma’ad or ” Returning ” will be to the life of this materiel world. Firstly, it explains in a clear way that the place of ” Returning ” will be exactly the same earth as we were born and will die in. Notice, that ” the same earth ” includes the same LAW OF NATURE. This means, we will be BORN in the same manner as we have been in this life, according to the laws of nature. Otherwise, it cannot be considered as the SAME, or « منها », in the verse above. Secondly, the design of the verse is in such a way, that the pronouns « منها » and «فیها  » came before the verbs. This stress on the pronoun makes the tone of the language. Otherwise, it would sounds in a normal way like this;

خلقناکم منها و نعیدکم فیها و نخرجکم منها

Thirdly, the words: ” once again” or « تاره اخری » , in this verse of the Qur’an, indicates “Repetition“. The outcome of the above analysis is clear: we will be HERE AGAIN! In other words;

the ” next life ” of Akherat (الاخره ) doesn’t mean, in this case, somewhere we return to, but the ” Returning ”  itself !

You may say that according to some verse this materiel world will be destroyed. Yes, you are right! But, according to the Qur’an EVERYTHING will be destroyed and raised up again, even this materiel world! And, many or most of us will be returned and re-born again even in that future materiel world which is like this world.

Notice, that the description of global change in this world, in the Qur’an, has ALWAYS taken place in the universe, according to the new discoveries in science.

Two kinds of The Qiyamah

Different verses about Rising Up, indicate that there are two different kinds of  “The Time of The Qiyamahیوم القیمه  :

1. The Qiyamah of the human being:

ثم انکم بعد ذلک لمیتون ثم انکم یوم القیمه تبعثون

المومنون – 16

Then, you will die and later you will be raised up again at the time of uprising!

According to the first kind of the Qiyamah, dead people will be raised up again in the same earth that they lived in, and left before. This is called The Small Qiyamah. Let us show it in this way- the ba’ath بعث  .

2. The Qiyamah of the world: According to several verses on our physical world, we will face comprehensive changes, which finally leads to The end of the old world. However, a New world will turn up. This is The Uprising (the ba’ath  البعث) of the world, similar to the previous world.

يوم تبدل الارض غير الارض و السموات

ابراهیم – 48

When this earth will be replaced by other earth and the Sky too.

This is called The Great Qiyamah. Therefore, let us show it in this way – ”  Ba’ath البعث ” . However, following this uprising of the world, even the uprising of human beings will take place once again.You cannot claim that the uprising of the human beings will occur both in the previous earth الارض and in the next earth ,غير الارض at the same time!!

However, even the idea of Resurrection, cannot come true in the other worlds, but only in this earthly world. And this is actually a clear contradiction of the false idea of  Resurrection. The believers of Resurrection should decide in which world Resurrection will actually take place and how?!

Think about this!

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8 responses »

  1. Dear brother,

    this verse من عمل سیئه فلا یجزی الا مثلها (Whoever does a bad action, the reward will be a similar action) isn’t سورة المؤمنون, but is سورة غافر verse number 40.

  2. This verse الذی جعل لکم الارض مهدا…منها خلقناکم و فیها نعیدکم ومنها نخرجکم تاره اخری is 55, 53 surat طه .

  3. This verse و ان لیس للانسان الا ما سعی و ان سعیه سوف یری ثم یجزیه الجزاء الاوفی و ان الی ربک المنتهی is 42 – 39 الی surat لنجم , not 38-42

  4. This verse و قالوا ء اذا کنا عظاما و رفاتا ء انا لمبعوثون خلقا جدیدا ­ اولم یروا ان الله الذی خلق السموات و الارض قادرعلی ان یخلق مثلهم

    isn’t الاسراء – 97 الی 99, but الاسراء – 98 الی 99

  5. These two verses: و قالوا ء اذا کنا عظاما و رفاتا ء انا لمبعوثون خلقا جدیدا ­ اولم یروا ان الله الذی خلق السموات و الارض قادرعلی ان یخلق مثلهم
    الاسراء – 97 الی 99

    are 97 and 98.

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