May Allah, the Exalted and Majestic, condemn their denial of resurrection with a condemnation that you will not see anything more astonishing and profound. It is a clear indication of the persistence of human disbelief and his excessive denial of blessings and ingratitude towards the hands that provide. It shows his deep-seated baseness and his entrenchment in shamelessness. He established this by stating that the element from which he was created is the most despicable and the most humble, which is the sperm drop that comes out of the urethra, the channel of impurity. Then he expressed astonishment at how someone like him, given the humiliation of his origin and the lowliness of his beginning, could confront the Almighty, and how he could be so bold in arguing and contending. He rides the back of falsehood and delves into it, and he insists and says: Who is able to bring the dead back to life after their bones have disintegrated? Then his argument is in the most binding description of him and the most attached to him, which is that he was created from lifeless matter, while he denies his creation from lifeless matter. This is the stubbornness that has no justification beyond it. It has been narrated that a group of the disbelievers of Quraysh, including Ubayy ibn Khalaf al-Jumahi, Abu Jahl, al-As ibn Wail, and al-Walid ibn al-Mughira, spoke about this. Ubayy said to them: Do you not see what Muhammad says? Indeed, Allah resurrects the dead. Then he said: By al-Lat and al-Uzza, I will certainly go to him and argue against him. He took a decayed bone and began to crush it in his hand while saying: O Muhammad, do you think Allah will revive this after it has decayed? The Prophet, blessings and peace be upon him, said: Yes, and He will resurrect you and admit you to Hellfire.

He said: Abu ibn Khalaf came with a decayed bone - the narration. And Ibn Mardawayh narrated from the way of Al-Duhak from Ibn Abbas who said: Abu Jahl came with a bone that was a barrier. It was said: The meaning of his saying, 'So when he is a clear adversary,' is that after he was a despicable drop of water, he became a distinguished man, capable of argument, clear: expressing what is in his heart, eloquent, as Allah, the Most High, said: 'And is one who is raised in adornment while being in dispute not clear?' If you say: Why did he call the saying 'Who gives life to the bones while they are decayed' an example? I say: Because of what it indicates of a strange story similar to a parable, which is the denial of Allah's ability to resurrect the dead. Or because of the analogy, for what is denied is of the kind that Allah is described as being capable of, as evidenced by the first creation. So when it is said: 'Who gives life to the bones' as a way of denial, because it is something that Allah is described as being able to do, it becomes a challenge to Allah and an analogy to His creation in that they are not described as being capable of it. And 'decayed' is a name for what has rotted from the bones, not a description, like 'rima' and 'rafat.' So it is not said: Why was it not feminized when the news of the feminine occurred? Nor is it a 'fa'il' meaning 'doer' or 'done.' And indeed, this verse has been cited by those who affirm life in the bones and say: The bones of the dead are impure because death affects them before life can purify them. As for the followers of Abu Hanifa, they consider them pure, as well as the flesh and sinews. They claim that life does not purify them, so death does not affect them. They say: The meaning of giving life to the bones in the verse is returning them to what they were when they were fresh and moist in a living, sensitive body. And He is All-Knowing of every creation, knowing how to create; nothing is too great for Him from the creation of the creations and their kinds and categories and their great and subtle aspects. Then He mentioned from the wonders of His creation the ignition of fire from green trees, despite the opposition of fire to water and its extinguishing by it, and it is the tinder by which the flames are kindled, most of which are from 'marakh' and 'afaar.' And in their examples: In every tree, there is fire. And 'marakh' and 'afaar' are used to cut two branches from them like skewers, and they are green, from which water drips, and 'marakh' is male, while 'afaar' is female, so the fire ignites by the permission of Allah. And from Ibn Abbas, may Allah be pleased with him: There is no tree except that there is fire in it except for the 'anab' [I did not find it]. They said: And for this reason, it is made into the 'kadhinqat' of the tailors. It was read: 'the green' in the wording. And it was read: 'the green' in the meaning. And similarly, His saying, 'From a tree of zaqqum, and you will fill your bellies from it, and you will drink upon it from the boiling water.' Whoever is capable of creating the heavens and the earth, with their great status, is more capable of creating mankind. In its meaning, Allah, the Most High, said: 'Indeed, the creation of the heavens and the earth is greater than the creation of mankind.' And it was read: 'He is capable.' And His saying: 'To create like them' has two meanings: to create like them in smallness and insignificance [the word 'insignificance' refers to smallness and lowliness, as explained in Al-Sihah] in relation to the heavens and the earth, or to bring them back, for the resurrection is similar to the beginning and is not without it. And He is the Creator, the One who creates many creations, the All-Knowing, the One who has much knowledge. And it was read: 'the Creator.' Indeed, His command is only that when He intends a thing, He says to it: 'Be,' and it is created without delay, so it happens, meaning: it is certainly existing. If you say: What is the reality of His saying: 'He says to it: Be, and it is'? I say:

It is a metaphor of speech and representation, for nothing from the components is impossible for Him. It is like the obedient commanded one when the command of the obeyed commander comes to him. If you say: What is the reason for the two readings in 'fa-yakūn'? I say: As for the raising, it is because it is a sentence of subject and predicate, for its estimation is: 'he is to be', conjoined with a similar one, which is His command to say to him 'Be'. As for the lowering, it is for conjunction with 'says', and the meaning is: that nothing may befall Him from what befalls bodies when they do something within their capability, from direct engagement with the realms of ability, and the use of tools, and what follows that from hardship, toil, and fatigue. He only commands, while He is the capable and knowledgeable in Himself, to bring His caller to action, so it becomes. How can one like Him be incapable of what is possible until He is incapable of resurrection? So, glorified is He, free from what the polytheists have described Him with, and astonishment at their saying about Him what they said: 'By His hand is the dominion of all things.' He is the owner of all things and the one who manages them by the necessities of His will and the decrees of His wisdom. And it has been read: 'The dominion of all things' and 'The king of all things.' The meaning is the same. You are returned, with the 't' being either pronounced or not. And from Ibn Abbas, may Allah be pleased with him: I used to not know what was narrated about the virtues of Yasin and how it was specifically honored, until it was revealed to me that it is for this verse. The Messenger of Allah, blessings and peace be upon him, said: 'Indeed, for everything there is a heart, and the heart of the Qur'an is Yasin. Whoever recites Yasin seeking the face of Allah, Allah will forgive him and grant him a reward as if he had recited the Qur'an twenty-two times. And whenever a Muslim has Yasin recited to him when the Angel of Death descends upon him, ten angels descend with every letter of it standing in rows before him, praying for him, seeking forgiveness for him, witnessing his washing, following his funeral, praying for him, and witnessing his burial. And whenever a Muslim recites Yasin while in the throes of death, the Angel of Death does not take his soul until he is revived by Ridwan, the keeper of Paradise, with a drink from the drink of Paradise that he drinks while on his bed. The Angel of Death then takes his soul while he is quenched, and he remains in his grave while he is quenched, and he does not need a basin from the basins of the prophets until he enters Paradise while he is quenched.' [Narrated by Ibn Mardawayh and Al-Thalabi from the hadith of Abu Ka'b, and its beginning is in Al-Tirmidhi from the narration of Harun Abu Muhammad from Muqatil ibn Hayyan from Qatadah from Anas. He said: It is strange. And Harun is unknown. 'And in the chapter about Abu Bakr and Abu Huraira. As for the hadith of Abu Huraira, it was narrated by Al-Bazzar, and in it is Hamid Al-Makki, the freedman of the family of Al-Alqamah, and he is weak. And the hadith of Abu Bakr: It was narrated by Al-Hakim Al-Tirmidhi.] And he, peace be upon him, said: 'Indeed, in the Qur'an there is a surah that intercedes for its reciter and is forgiven for its listener. And that is Surah Yasin.' [Narrated by Al-Thalabi through Muhammad ibn Umayr from Hisham from his father from Aisha, may Allah be pleased with her.]