أَلَيسَ ذٰلِكَ بِقادِرٍ عَلىٰ أَن يُحيِيَ المَوتىٰ

Is not such a one able to revive the dead?

EXEGESIS

Dhālika (such a one) is demonstrative pronoun for something far. It is used here to refer to God to emphasise His loftiness and exalted majesty.

EXPOSITION

The surah ends by explicitly reminding that the same Almighty who created man from such microscopic origins is able to recreate him once more. It is a powerful reminder of the surah’s main theme as well: the proofs of the reality of resurrection can be found within man himself. Just as his own creation is evidence that he can and will be resurrected, his own conscience is evidence that he has moral responsibility and will be taken to task for his actions.

This link is also subtly alluded to by the usage of a rhetorical question to close the surah. God does not explicitly say ‘Indeed, He is able’, but leaves that obvious answer to be said by the reader’s mind. This forces the listener to acknowledge the answer within themselves, completing the affirmation with their own conscience. The surah thus closes by calling upon the nafs and conscience of a person to initiate dialogue within himself.

If we paid attention, we will have noticed that God has listed in this surah various body parts: the bones (verse 3), fingertips (verse 4), eyes (verse 7), tongue (verse 16), face (verses 22 and 24), spine (verse 25), collar bones (verse 26), and the shanks (verse 29). By listing these, God is alluding to what He discusses explicitly in verses 37-40, that He has created man and knows every detail of man’s physical existence, and recreating man presents no challenge to Him.

Considering this in the light of modern science, we can be further amazed by knowing that all the information necessary to recreate man’s physical make-up is stored in a microscopic portion of the cell, the human DNA. The incredibly intricate data that determines all of man’s bodily organs and parts, their proportions and functions, with all their complexity and ingenuity, is stored in such an unbelievably tiny piece of organic material. It truly is a testament to the boundless intelligence and power of the Creator. To deny that such a Creator could bring about a resurrection is an absurd proposition.

INSIGHTS FROM HADITH

1. In narrations it is reported that Prophet Muhammad (s), Imam al-Bāqir (a), Imam al-Ṣādiq (a), Imam al-Riḍā (a), and many companions of the Prophet, when they would finish reciting this surah, would say: ‘Glory to you, O God, yes [You are able]!’^{‎[1]See for example Tibyan, 10/203; Tabrisi, 10/607; Thalabi, 10/92; Baghawi, 5/188; Zamakhshari, 4/664-665; Razi, 30/738; Qurtubi, 19/117; Nur, 5/467; Suyuti, 6/296; Ibn Kathir, 8/291; Alusi, 15/165; Mizan, 20/118.}

Note: It is reported from Ibn Abbas that he said this statement should be said after reciting the surah, even in prayer, and even in congregation, whether one was the prayer leader or the follower.^{‎[2]See Thalabi, 10/92; Qurtubi, 19/117.}

REVIEW OF TAFSĪR LITERATURE

It has been pointed out that this verse is evidence that analogical reasoning(al-qiyās al-ʿaqlī) is valid, since God has called on us to draw the comparison of Him being able to create as proof of Him being able to recreate.^{‎[3]Tibyan, 10/203; Tabrisi, 10/607.} Subḥānī analyses this by adding that the qiyās in the verse is based on categorical evidence (milāk qaṭʿī), which here is the infinite power of God. If the effective cause for the ruling or ratio legis (manāṭ al-ḥukm) in analogy is absolutely decisive, then there is no objection to it. Rather, what is inadmissible is an analogy in which the effective cause is presumptive (ẓannī). An analogy with a definitive underlying basis is essentially analogy based on primacy (al-qiyās al-awlawiyyah), which is something that even the deniers of qiyās accept.^{‎[4]Munyah, 29/154.}

INSIGHTS FROM OTHER TRADITIONS

1. ‘By his power God raised the Lord from the dead, and he will raise us also.’^{‎[5]1 Corinthians 6:14.}
2. ‘Indeed, we felt we had received the sentence of death. But this happened that we might not rely on ourselves but on God, who raises the dead.’^{‎[6]2 Corinthians 1:9.}
3. ‘This is what the Sovereign Lord says to these bones: I will make breath enter you, and you will come to life. I will attach tendons to you and make flesh come upon you and cover you with skin; I will put breath in you, and you will come to life. Then you will know that I am the Lord.’^{‎[7]Ezekiel 37:5-6.}

[1] See for example Tibyan, 10/203; Tabrisi, 10/607; Thalabi, 10/92; Baghawi, 5/188; Zamakhshari, 4/664-665; Razi, 30/738; Qurtubi, 19/117; Nur, 5/467; Suyuti, 6/296; Ibn Kathir, 8/291; Alusi, 15/165; Mizan, 20/118.
[2] See Thalabi, 10/92; Qurtubi, 19/117.
[3] Tibyan, 10/203; Tabrisi, 10/607.
[4] Munyah, 29/154.
[5] 1 Corinthians 6:14.
[6] 2 Corinthians 1:9.
[7] Ezekiel 37:5-6.