Ar-Room (The Romans)

25. “And of His signs is that the heaven and the earth subsist by His command, then (after your death) when He summons you once (and) suddenly out of the earth, behold, you come forth.”

In these verses not only the creation of man from dust has been counted as a sign of Divine Power, but also both death and man’s coming out from his grave are the signs of His Power.

Of course, the belief in the Origin is preliminary for the belief in Resurrection. The One Who can set up the system of existence will also restore you to life after death.

In this holy verse and in the previous five verses, Allah has addressed people for fifteen times and has mentioned His bounties. This is one of the methods of propagation.

However, in this verse the Qur’an continues the discussion upon the extroversive signs in the field of the contrivance of the regulation of the heaven and the earth as well as its perseverance and permanence, where it says:

“And of His signs is that the heaven and the earth subsist by His command…”

That is, not only the creation of the heavens, which was mentioned in the previous holy verses, is a sign, but also their erecting and the permanence of their regulation is another sign, because, in their regular rotations, these tremendous bodies are in need of many things that the most important one among them is the complicated computation of equilibrium of the power of polarization.

Allah, the Mighty, the Great, has arranged this equilibrium so minute that they rotate millions of years in their own orbits without any deviation.

In other words, the previous holy verse referred to Unity of creation while this verse refers to the Unity of Lordship and contrivance.

The application of the Arabic word /taqum/ (subsist) is a tender application which has been taken out of the states of man, because the best state of man’s states for continuing the activities is the state of subsisting in which he is able to fulfil all his needs and he dominates over all his surroundings.

The application of /’amr/ (command) here refers to Allah’s utmost power that for the continuation of life and order of this vast world only His command is enough.

By using the existence of the preparation of Unity for Resurrection, at the end of the verse the Qur’an has turned the discussion to this subject, Resurrection, and says:

“…then (after your death) when He summons you once (and) suddenly out of the Earth, behold, you come forth.”

We have repeatedly seen in the verses of the Qur’an that Allah proves the subject of Resurrection by emphasizing on His signs in the heaven and the earth, and also the verse under discussion is one of them.

The Qur’anic phrase /da‘akum/ (He summons you) points to this fact that as for the contrivance and the order of the world His one command is enough, for quickening of the dead, uprising, and Resurrection His one command is enough, too; specially with regard to the Qur’anic sentence /’iŏa ’antum taxrujun/ (behold, you come forth) wherein the Arabic word /’iŏa/ makes it clear that by one invitation everybody suddenly comes out.

By the way, the application of /da‘watan minal ’ard/ (He summons you once (and) suddenly out of the earth) is a clear indication to ‘the resurrection of the body’, meaning that on the Day of Resurrection man will be summoned from this earth. (Be careful)

A Complete Course of Theology

1- Through former six holy verses, there were mentioned different discussions about theology which, on the whole, form an interesting course, including: the creation of the heaven, and the creation of man from dust; the love of family, and the restful sleep at night and during the day; the contrivance of the order and the above world, and the lightning of the sky, the rainfall, and the difference in languages and colours.

All of these subjects are a suitable collection of the extroversive and introversive verses.

It is interesting that in every one of these six verses two sections of the proofs of Unity have been mentioned in order that one prepares the preparation and the other strengthens and approves it. It is just like bringing two witnesses for proving a claim; thus, these six verses form twelve truthful witnesses for the unlimited Power of Allah.

2- At the end of four verses out of these six verses, there has been emphasized that there are clear signs in these affairs for a people who reflect, for the learned, for a people who hear, for a people who understand, but this meaning is not seen in the first nor in the last verse.

In this regard, Fakhr-i-Razi explains as follows: the lack of its mentioning in the first verse may be for the sake that the first and the second verses, which have come one after another and both of them are among the introversive verses, are the same.

And in the last verse, the matter is so evident that it needs not further explanation and emphasizing on understanding and contemplation.¹

It is interesting that at first the Holy Qur’an speaks of ‘reflection’ and then of ‘knowledge’, because contemplation is the foundation and preparation of knowledge.

Next to it the words are about ‘the hearing ear’, since under the light of knowledge and awareness man is ready to hear and accept the Truth, as the Holy Qur’an says:

“…therefore give good news to my servants,” “those who listen to the word, then follow the best of it…”2

And at the last stage, the words are about ‘wisdom’, because those who have a hearing ear will finally reach the stage of good understanding.

This point is also noteworthy that at the end of the first verse the Qur’an refers to the creation of man and that his progeny have been scattered in the earth:

“…then, behold, you are human beings scattered (in the world)”3 ,

and in the last verse the words are also about the man’s resurrection in the Hereafter,

“…behold, you come forth.”

3- The concerning scientists have abundantly discussed about sleeping and its specialties, but it seems that its all parts and secrets have not been made manifest yet, and its whole complicated facts have not been revealed.

There is still a discussion among the scientists that what action and reaction happen in the body of man that in a moment suddenly a part of the activities of his mind and body stop and there appears a change throughout his spirit and body?

Some believe that the main factor of sleeping is a ‘physical factor’. They believe that the circulation of blood from brain to other parts of the body causes this phenomenon to happen. In order to prove their own belief, they have used a special bed called ‘scale bed’ which distinguishes the circulation of the blood from brain to other limbs.

Some other scientists believe that the factor of sleeping is a ‘chemical factor’. They believe that at the time of effort and struggle there appear some poisons in the body, which cause a part of brain to stop working, and, as a result, man falls asleep. Then, when these poisons are absorbed by the body and are frustrated, the person awakes and gets up.

Some others believe in a nervous factor for sleeping. They say there is a special active nervous system in brain which works automatically and, as the result of tiredness, it temporarily stops working.

But concerning all of these various attitudes, there are many questions and ambiguous points the answers of which have not been clearly given yet, and sleeping has ever kept its mysterious feature.

One of the wonders of the world of sleeping, which some scientists have recently revealed, is that at the time of sleeping and temporarily stopping of a great part of mind, some of its cells, which must be called ‘the guardian cells’, will remain vigilant, and they never forget the recommendations that man gives them before the time of sleeping about the moment of vigilance so that, at the necessary time, they awaken the brain wholly and cause it to work.

For example, when the tired mother goes to bed at night while her suckling child is inside the cradle beside her, she involuntarily recommends this matter to her ‘guardian cells’, which are the communicator between soul and body, that whenever her child makes the least sound they would awaken her, but other sounds and noises are not so important for them.

Therefore, a thunderbolt may not cause her to wake up. Those guardian cells have undertaken this important duty!

We ourselves have also experimented this matter that whenever we have decided to get up soon in the morning, or even in midnight, when we want to travel or pursue an important program and recommend this matter to us, often we wake up on time, while in other times we may remain in sleeping for hours.

In short, since sleeping is one of the spiritual phenomena, and spirit is a world full of secrets, it is not surprising that its all dimensions have not been made clear yet, but the more we contemplate upon it we will be more acquainted with the greatness of the Creator of this phenomenon.

All these statements were about sleeping, but there are a great deal of discussions concerning dream and to dream a dream a part of which was referred to in the commentary of Surah Yusuf, No. 12.

4- The love of two spouses: Though the relation of a person with his parents and his brother is a genealogical relation, and it concerns to the relative deep roots while the relation of two spouses is because of a legal agreement, but many times it happens that the love and affection emerged from it precedes even the relative love of parents, and this, in fact, is the same thing that has been referred to in verses under discussion with the expressive sentence:

“…and He has set between you love and mercy…”

An Islamic tradition indicates that, after the Battle of ’Uhud, the Prophet of Islam (S) told Jahish’s daughter:

“Your uncle, Hamzah, became martyr.”

She answered:

“Verily We belong to Allah, and certainly unto Him shall we return. I want the recompense of this calamity from Allah.”

But when she was informed of the martyrdom of her husband, she put her hand on her head and cried loudly:

The Prophet (S) said:

“Nothing is equal to husband with a woman!”4