Al-Qiyamah (The Resurrection): (3) Does man think...

Issues Discussed Here:

Scholars have mentioned several interpretations regarding the response to the oath (implied by the preceding verses):

1. The Majority Opinion: The response is omitted, with the implied meaning being: "He will surely be resurrected" (ليبعثن). This is supported by the following verse: {Does man think that We will not assemble his bones?} (referring to the resurrection).
2. Al-Hasan's View: The oath is sworn upon the statement: {Yes, We are able} (بلى قادرين).
3. The Closest View: This is not an oath requiring a response. Rather, it is a negation of an oath. Thus, the meaning is as if God is saying: "I do not swear by such and such concerning a matter, but rather I ask you: Does man think that We will not assemble his bones?"

1. Specific Individual: The famous view is that "man" refers to a specific individual. It is narrated that 'Adiyy ibn Abi Rabī'ah (the brother-in-law of Al-Akhnas ibn Sharīq—both of whom the Prophet (PBUH) used to pray against, saying: "O Allah, protect me from the evil of my bad neighbor!") asked the Prophet (PBUH) about the Day of Resurrection: When will it be, and what will its state be? The Prophet informed him, and 'Adiyy replied: "If I witnessed that day, O Muhammad, I would not believe you nor have faith in you. How will God reassemble the bones?" Then this verse was revealed.
2. Abu Jahl: Ibn 'Abbās said that "man" here refers to Abu Jahl.
3. General Denier: A group of Usūlīs (scholars of legal theory) stated that "man" refers generally to every denier of the Resurrection.

Reading of the Verb: Qatādah recited the phrase as {that We will not assemble} (أن لن نجمع) using the passive voice (implying the bones are acted upon).

Meaning: The disbeliever thought that after the bones scatter, turn to dust, their particles mix with other things, and the winds blow them to distant lands, it would be impossible to reassemble them again.

The Response {Yes} (بلى): This word affirms what was negated, thus establishing the assembly. It is as if the meaning is: "Nay, We will assemble them."

The Phrase {Able} (قادرين): There are two interpretations:

1. The Majority View (State/Condition - حال): It is an adverbial phrase describing the pronoun in "We assemble" (نجمع), meaning: "We will assemble the bones, being able to restore all of them to their original composition."
   • Critique: This view presents a slight difficulty for me (Al-Razi). An adverbial phrase is usually appropriate when the action could occur without that state (e.g., "I saw Zayd riding," because Zayd could be seen not riding). However, God's assembling the bones must occur while He is capable; thus, stating it as an adverbial phrase seems like stating the obvious, which is generally avoided.
2. Alternative Interpretation: The implied meaning is: "We were able to make his fingertips perfect at the beginning (على أن نسوي بنانه), so it is incumbent upon Us to remain able to perform that same perfection at the end."
   • It was also read as قادرون (nominative), meaning: "And We are able."

Interpretation of {to make his fingertips perfect} (على أن نسوي بنانه): There are several views:

1. Reference to All Limbs: By mentioning the fingertip (البنان), the verse alludes to the rest of the body parts. The meaning is: We are able to perfect his fingertip after it has turned to dust, just as it was originally. The rationale is that whoever is capable of creating something initially is also capable of recreating it. The fingertip is singled out because it is the last part of creation to be completed. It is as if the verse means: We are able to join its tiny, delicate parts together exactly as they were initially, without any deficiency or difference, so how much more capable are We regarding the larger bones?
2. Making it Smooth/Flat: بلى قادرين على أن نسوي بنانه means: "We are able to make his fingertip and palm a smooth, flat surface, without fissures, like the hoof of a camel." If this were the case, fine manual labor requiring dexterity—such as writing, sewing, and other delicate tasks dependent on fingers—would become impossible.

The first view is closer to the truth.

7 < { Nay, but man desires to act wickedly before it [the Day] } > 7 !