نَحنُ خَلَقناكُم فَلَولا تُصَدِّقونَ

We created you. Then why do you not acknowledge it?

EXEGESIS

The direct address in this verse is an address of censure and reprimand,^{‎[1]Mizan, 19/132.} intended to bring the readers to their senses and halt their arrogant defiance.

EXPOSITION

Following the verses that described the rewards and punishments of the three groups in the hereafter, the next group of verses provide several proofs and evidence for the reality and occurrence of the resurrection. More specifically, these verses address the three causes that were mentioned earlier for the damnation of the people of the left hand: they provide an answer to the disbelievers’ denial of the hereafter (verses 47-48), a remedy for their persistence on the great sin (verse 46), and a means of turning their defiance that was caused by their affluence (verse 45 and 51) into humbleness and submission. Discussing the rewards and punishments first and then bringing up the proofs of the hereafter serves two purposes: 1. It attracts the attention and interest of the audience. 2. It softens the hearts and prepares the souls for understanding and accepting these proofs that are rather intuitive.

An important element that causes one to reject God, revelation, and the hereafter is the element of pride and arrogance – the feeling that one is at the top of the world and in charge of the affairs. But these verses turn the readers’ attention to certain realities that shatter one’s arrogance and crush one’s sense of price. They tell the reader: ‘If you look back to your beginning, you were a mere sperm cell that was hardly visible; and if you consider the sources of your food, water, and fire – the main elements of your sustenance and subsistence – then again you are extremely weak and dependent.’ Hence, reflecting upon these verses would be the best solution for the fatal disease of pride and arrogance. The common element in all of the arguments and examples presented here is the weakness and limitation of mankind, and his utmost need to the mercy of the Lord.

Overall, these verses connect to the previous discussion in two ways: 1. They prove God’s infinite power, as a proof for the resurrection. 2. They remove the reader’s pride and arrogance by pointing to one’s needs and weaknesses. It will be noted that these verses also concern the subject of unicity in actions (al-tawḥīd al-afʿālī) in a very beautiful way.

The first argument presented in these verses concerns man’s creation. The argument behind why do you not acknowledge it? is as follows: 1. We created you. 2. If We have created you, then We are capable of bringing you back to life after your death, which would be the resurrection. 3. Therefore, the resurrection is possible.

Another possible argument is as follows: 1. We created you. 2. You have to accept and acknowledge the word of your Creator. 3. Therefore, you must accept my word when I say that the resurrection is true. The second argument corresponds to the following verse: Allah – there is no god except Him – will surely gather you on the Day of Resurrection, in which there is no doubt; and who is more truthful in speech than Allah? (4:87).^{‎[2]Mizan, 19/132.} Perhaps the two arguments complement one another: once it is proven that the resurrection is possible (by the first argument), then its necessity is established by God’s promise (the second argument).

Of course, the disbelievers did recognise and acknowledge that God had created them, but this acknowledgement is futile if it is not followed by submission to God and belief in the hereafter.^{‎[3]Alusi, 14/147.} If you ask them: ‘Who created them?’ they will surely say: ‘Allah.’ Then where do they stray? (43:87).

INSIGHTS FROM HADITH

1. Imam Ali (a) said: ‘I am surprised by one who is arrogant, for he was a sperm yesterday and will be a corpse tomorrow. I am surprised by one who doubts God [or God’s power] although he sees God’s creation. I am surprised by one who forgets death even though he sees the people dying. I am surprised by one who denies the next world while he sees the first world.’^{‎[4]Nahj, saying 126.}

Note: There are other similar narrations to this reported from Imam al-Sajjād (a) and Imam al-Bāqir (a).^{‎[5]Barqi, 1/242, h. 230; Kafi, 3/258, h. 28; Khisal, 1/236-237, h. 79.}

[1] Mizan, 19/132.
[2] Mizan, 19/132.
[3] Alusi, 14/147.
[4] Nahj, saying 126.
[5] Barqi, 1/242, h. 230; Kafi, 3/258, h. 28; Khisal, 1/236-237, h. 79.