Surah Ghafir (The Forgiver) 40 : 67
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(is) the One Who
a clinging substance
He brings you out
(as) a child
lets you reach
lets you become
and lets you reach
1. Lessons/Guidance/Reflections/Gems[ edit ]
It is He who creates you out of dust, then out of a gamete, then out of a clinging cell mass; and then He brings you forth as infants. He then lets you reach maturity, and then grow old — although some of you die earlier. [All this He ordains] so that you may reach your appointed term, and you may use your reason. It is He who ordains life and death. When He wills something to be, He only says to it, Be, and it is. (Verses 67-68)
This beginning of human life includes facts that man's knowledge could not know because they took place before his existence, and others which man sees and monitors. Yet such monitoring started only recently, centuries after the revelation of the Qur'an. That man was created out of dust refers to a fact taking place before his existence. Dust is the origin of all life on earth, including human life. Only God knows how this miracle was accomplished, and how this great event took shape. As for subsequent procreation, this takes place when a male's sperm fertilizes a female's egg. Conception takes place and a cell mass clings to the uterus.
At the end, a baby is born after having gone through a number of major development stages. When carefully considered in comparison to what happens after birth, these stages appear to be longer and greater than the stages we go through from birth till death. The sarah mentions some of these latter stages: childhood, full adulthood at around 30, and old age. These stages represent maximum vigour in between two ends characterized by weakness. "Some of you die earlier," before attaining to some of these stages. God ordains all this "so that you may reach your appointed term", when you die at the specified time, unable to delay it or indeed hasten it. "And you may use your reason." To follow the journey travelled by the foetus and then by a baby and to reflect on what they indicate of elaborate planning requires good use of our reason.
The embryonic journey is truly fascinating. We have come to know much about it with the many recent advancements in medicine and embryology. The Qur'anic reference to it, so accurate and precise, fourteen centuries earlier, is exceptionally interesting. Any reasonable person is bound to reflect on this fact.
These two journeys, of the embryo and the baby, directly affect our hearts, regardless of our social environment or standard of education. Every generation feels this effect in its own way and according to the information available to it. The Qur'an addresses these facts to all generations, and they receive the message contained in them, and then determine their response or lack of it.
2. Linguistic Analysis[ edit ]
4. Miscellaneous Information[ edit ]
5. Connected/Related Ayat[ edit ]
6. Frequency of the word[ edit ]
7. Period of Revelation[ edit ]
8. Reasons for Revelation[ edit ]
There are clear indications in the subject matter of this Surah to the conditions in which it was revealed. The disbelievers of Makkah at that time were engaged in two kinds of the activities against the Prophet. First, they were creating suspicion and misgiving in the minds of the people about the teaching of the Qur’an and the message of Islam and about the Prophet himself by starting many disputes and discussions, raising irrelevant objections and bringing ever new accusations so that the Prophet and the believers were sick of trying to answer them. Secondly, they were preparing the ground for putting an end to the Prophet himself. They were devising one plot after another, and on one occasion had even taken the practical steps to execute a plot. There is a hadith on the authority of Abdullah bin Amr bin al-As, saying that, one day when the Prophet was offering his prayers in the precincts of the Ka’bah, suddenly ‘Uqbah bin Abi Mu’ait, rushed forward and putting a piece of cloth round his neck started twisting it so as to strangle him to death. Abu Bakr, who happened to go there in time, pushed him away. Abdullah says that when Abu Bakr was struggling with the man, he was saying words to the effect: “Would you kill a man only because he says: God is my Lord?”