Surah As-Saffat (37): Verses 13–18

Context and Deniers' Objections

Know that when the Almighty established the decisive proof for the possibility of Resurrection and the Day of Judgment, He recounted several things said by the deniers.

1. The Prophet (peace be upon him) marvels at their persistence in denial while they mock his insistence on affirmation. This indicates that the Prophet and those people were extremely distant, at opposite poles.
2. Their statement: {And when they are reminded, they pay no heed} (37:13).
3. Their statement: {And when they see a sign, they mock} (37:14).

The second and third points must mean something different from the first, because conjunction implies difference, and repetition goes against the fundamental principle.

My view on this matter is that the people strongly rejected the gathering and resurrection, arguing: "How can one who has died and turned to dust, whose particles have scattered throughout the universe, be conceived to return in his very self?" They reached such a degree of rejection that they mocked anyone who held this view.

Given this, there is no way to remove this doubt from them except through two avenues:

First Avenue: Presenting the proof indicating the truth of gathering and resurrection. For example, telling them: "Do you know that the creation of the heavens and the earth is more difficult and greater than bringing a human back after death? Do you know that the One capable of the most difficult must also be capable of the easier?" Although this proof is clear and strong, when these introductory premises are presented to the minds of those deniers, they neither comprehend nor grasp them. {And when they are reminded, they pay no heed} because of their extreme dullness and ignorance. Thus, they do not benefit from this type of explanation.

Second Avenue: The Messenger (peace be upon him) establishes his prophethood through miracles. Then he says: "Since it is established by miracles that I am a truthful messenger from God, I inform you that Resurrection and the Day of Judgment are true." However, these deniers do not benefit from this path either, because when they see an overwhelming miracle and a dazzling sign, they attribute it to sorcery and mock and ridicule it. This is what is meant by {And when they see a sign, they mock}.

Thus, the three phrases mentioned alert us to these profound meanings.

Misinterpretations and Deeper Meanings

Know that most people have not grasped these subtleties. They say that the Almighty stated: {But you wonder, and they mock} (37:12), and then said: {And when they see a sign, they mock} (37:14). Therefore, they argue that the meaning of {they mock} must be different from what was previously mentioned by {they wonder}. This commentator suggests that {they mock} refers to their initial act of mockery, while {they mock} (in the second instance, yastaskhirūn) refers to each one asking his companion to proceed with the mockery. This interpretation is necessitated by their failure to grasp the subtle points I have mentioned. And God knows best.

Fourthly: Among the things God recounted about them is their saying: {This is nothing but plain magic} (37:15). This means that when they see a sign or a miracle, they mock it, the reason being their belief that it falls under the category of magic. The word {plain} (mubīn) means that its being magic is an undeniable matter, with no room for doubt.

The Almighty then clarified the reason that drives them to mock the assertion of resurrection, disregard the proofs for its truth, and mock all miracles: It is their assertion that the one who has died and whose particles have scattered throughout the world—the earthy matter mixed with the earth, the watery and airy matter mixed with the world's vapors—how can this human being be conceived to return alive and understanding in his very self? This statement is what drives them to the three preceding states (not heeding, mocking signs, and calling it magic).

Then, after recounting this doubt, the Almighty said: {Say, "Yes, and you will be humbled"} (37:16). God sufficed with this much of an answer because He had already established in the preceding verse, with definitive, conclusive proof, that the event is possible. Once the absolute possibility is established, the certainty of its occurrence can only come through the report of a truthful informant. Since the miracles proved the truthfulness of Muhammad (peace be upon him), who is necessarily truthful, His mere statement {Say, "Yes"} becomes a conclusive proof of its occurrence.

Whoever contemplates these verses will know that they are arranged in the most excellent order. He first established the possibility through rational proof, and then established the occurrence of that possible event through transmitted proof (the report of the truthful Messenger). It is known that adding more explanation beyond this is an impossible matter.

Grammatical Notes

Regarding His statement: {Or our fathers} (37:16), the meaning is: "Or will our fathers be resurrected?" The interrogative particle (alif) is prefixed to the conjunction (wāw). Nafi' and Ibn 'Amir read the wāw here, and in Surah Al-Waqi'ah, with a sukūn (vowel-less). We have discussed this matter in Surah Al-A'raf regarding the verse: {Or are the people of the towns safe?} (7:98).

Regarding His statement: {Say, "Yes"} (37:16), we say that Al-Kisa'i alone read na'am with a kasra on the 'ayn (i.e., nim).

Regarding His statement: {And you will be humbled} (37:16), meaning: disgraced or submissive. Abu 'Ubayd said that dukhūr (humiliation) is the most intense form of submission. We have previously explained this word near the verse: {prostrating to God while they are humbled} (16:48).

Verses 17–18

{Then is it but one blast, and behold, they will be looking?} (37:17)

{And they will say, "Oh, woe to us! This is the Day of Recompense!"} (37:18)

{This is the Day of Judgment which you used to deny.} (37:19)