And when he warned the people of that day, and informed that among them are those who will deny, and made known the outcome of it, he made it clear that among them are those who will believe in it, and it will be the opposite of their condition. Many of the believers act like the deniers. Allah, glorified and exalted is He, turned to them a second time as a mercy for them, alerting them that there should be no kind of doubt among them regarding that day due to the signs in the horizons and in themselves. He said, indicating this with both matters: "O mankind," meaning all of them. It is permissible that only the deniers are intended. He expressed with the term 'mankind' which is one of the lowest descriptions for that, indicating that the deniers and those who act like them - even if they are believers - are the majority of the people. He expressed with the tool of doubt, indicating that what the situation requires is their certainty in it. He said: "If" and clarified that he expressed it only for the purpose of reprimand, not for doubt in their matter, by making the condition past. He indicated with "were" and with the adverb to what the doubt had taken hold of them, saying: "You were in doubt," meaning in suspicion and need for clarification, "about the resurrection," which is the standing of bodies with their souls as they were before their death, equally. This is to emphasize the greatness of our ability to create it. "For indeed, We created you" by Our power which nothing is too great for. "From dust" which had never previously been characterized by life. "Then from a sperm-drop" whose state is the furthest thing from the state of dust, for it is a white, fluid, viscous, clear substance, as He said: "From gushing water" [Al-Tariq: 6]. The origin of it is a small amount of water - as Al-Baghawi said. And the origin of the sperm-drops is the pouring - as Al-Baydawi said. "Then from a clinging substance," meaning a piece of thick, red blood, which has no capacity for flowing. "Then from a chewed lump," meaning a very small piece of flesh that the sperm-drop developed into. "Formed" with the complete human form, "and unformed," meaning We created you from dust, which is its nature, and that We transfer it through these stages until it becomes a chewed lump. Sometimes He creates it and it becomes human, and sometimes He does not create it, but rather expels it from the womb defective, or its heat burns it, or it is unformed in complete creation but incomplete with the presence of the soul, like the half that was half human, and the flat that was high without a low, and similar to them. "So that We may clarify to you" the perfection of Our power, and the completeness of Our wisdom, and that this is not occurring by nature, for if it were from it, there would be no difference. Thus, the difference indicates that it is from a willing, capable, overpowering doer. And the object was omitted, indicating that it includes all that can be comprehended by minds.

And when the decree was: So we bring forth from it what we do not wish to complete, he added to it his saying: ﴿And We place in the wombs﴾ meaning from that which We have created ﴿what We will﴾ to complete it ﴿until an appointed term﴾ which We have decreed for its completion, from six months to what We desire of increase beyond that, according to the strength of the wombs and their weakness, and the strength of the created and their weakness, and the abundance of what they nourish from blood and its scarcity, and its purity and impurity, and other than that from conditions and affairs that none knows except its Creator, glorified is He, and exalted is His greatness. As for what We do not wish to complete, the wombs expel it by Our power and cast it out without completion or burn it so that it decays. ﴿Then We bring you out﴾ after that ﴿as infants﴾ meaning in the state of childhood, from the smallness of the body and the weakness of the physique, hearing, sight, and all the senses, so that you do not cause your mothers to perish by the size of your bodies and the greatness of your forms. This applies to the collective, and he expressed it in this way for the equality in the weakness of the apparent and the hidden.

And when he mentioned the weakest of weakness, he mentioned the strongest of strength, adding to it (p-11) for what is between them of the interval with the tool of relaxation, so he said: ﴿Then﴾ meaning We extend your term ﴿so that you may reach﴾ by transitioning in the ages of bodies from the state of nursing, to the state of youth, to the time of puberty, and the strength of youth and completion ﴿your full strength﴾ meaning the end of every strength that We have decreed for each one of you ﴿And among you is he who is taken﴾ before what comes after that from the age of old age ﴿And among you is he who is returned﴾ to old age, and he built it for the unknown, indicating its ease for him while distancing it, were it not for the repetition of observation by the observer of that strength and activity and the good connection between its members and the connection ﴿to the lowest of age﴾ which is the age of senility, so all his powers diminish ﴿so that he does not know﴾.

And when the context was for the power over resurrection, which is the transformation from the state of inanimate to its opposite with utmost speed, he affirmed "from" the initial to indicate the proximity of the time of ignorance from the time of knowledge. Perhaps a person may be in the utmost readiness for what he knows and adept in it, then he returns in the morning of his night or after a few days, very quickly, without great graduality, knowing nothing. And the omission of the ending letter indicates that perhaps his knowledge may return to him, and perhaps his ignorance may connect to death, unlike what was mentioned in the bee, so he said: ﴿After knowledge﴾ that he was given ﴿something﴾ rather he becomes as he was a child in the weakness of the essences and attributes, so that you may know that all of this is the action of the one God, the chosen, and that if it were the action of nature, it would have increased with the length of life in all of that. And it is known - by the return of man in the loss of knowledge and the smallness of the body to something (p-12) like what he was upon at the beginning of creation - certainly that the one who returned him to that is capable of returning him after death, and being in the state of decay.

And when this proof of the Hour was completed, with its firm premises and clear results, and since the first existence in it is not observed, he expressed it in a manner suitable for it. He followed it with another tangible proof, and he connected it to what the estimation guided to, as in his saying: "You will find, O people, what we mentioned in yourselves." He said: "And you will see," thus he expressed with the vision of the earth. And since it was in the context of resurrection, he expressed it with what is closer to death, saying: "lifeless," meaning dry, tranquil, and still, like the stillness of the dead, with nothing of vegetation in it. And perhaps he singled out the pronoun to direct it to everyone who is suitable to be addressed by that. "So when" means we will send down upon it water from a place where it is not found, then it descends from it except by a great power and overwhelming might. So when "We send down" with what we have of greatness "the water upon it, it trembles," meaning it moved with the stars of vegetation, shaking like the living, and it prepared to bring it forth. Al-Razi said: And the trembling is the intensity of movement in different directions. "And it swells," meaning it inflated, and that is the first thing that appears from it to the eye. It increased and grew with what comes out of it from the vegetation that arises from the soil and water. "And it brings forth" according to our estimation "from every kind," meaning from every type that we matched with another type, making it complete in its benefit. "Pleasant," meaning delightful from the varieties of plants in the diversity of their colors, tastes, scents, shapes, benefits, and quantities, pleasing to the sights, suitable in the eyes and insights. Al-Razi said: Just as vegetation progresses from deficiency to perfection, so too does the human being advance from deficiency to perfection. In the Hereafter, he will reach the perfection that has been prepared for him of permanence, wealth, knowledge, purity, and eternity. That is, the happy one among them in the Abode of Peace is free from the afflictions of this world.