Yaseen 36:35

Proof of the Creator of the Universe and of Life after Death

Allah, may He be glorified and exalted, says:

وَءَايَةٌ لَّهُمُ

(And a sign for them) means, evidence for them of the existence of the Creator and His perfect power and ability to resurrect the dead,

الاٌّرْضُ الْمَيْتَةُ

(is the dead land.) means, when it is dead and arid, with no vegetation, then Allah sends water upon it, it is stirred (to life), and it swells and puts forth every lovely kind (of growth). Allah says:

أَحْيَيْنَـهَا وَأَخْرَجْنَا مِنْهَا حَبّاً فَمِنْهُ يَأْكُلُونَ

(We give it life, and We bring forth from it grains, so that they eat thereof.) meaning, `We have made it a provision for them and their cattle.'

وَجَعَلْنَا فِيهَا جَنَّـتٍ مِّن نَّخِيلٍ وَأَعْنَـبٍ وَفَجَّرْنَا فِيهَا مِنَ الْعُيُونِ

(And We have made therein gardens of date palms and grapes, and We have caused springs of water to gush forth therein.) means, `We have created therein rivers which flow to the places where they are needed, so that they may eat of their fruits.' When Allah reminds them of the blessing that He bestows upon His creation by creating crops and plants, He mentions the different types and kinds of fruits. Allah says:

وَمَا عَمِلَتْهُ أَيْدِيهِمْ

(and their hands made it not.) means, all of that could only come about by the mercy of Allah towards them, not by their own efforts and labor and strength. This was the view of Ibn `Abbas and Qatadah. Allah says:

أَفَلاَ يَشْكُرُونَ

(Will they not then give thanks) meaning, will they not then give thanks for the innumerable blessings that He has bestowed upon them. Ibn Jarir, however, understood the word Ma to mean Alladhi (i.e., a relative pronoun). In this case the meaning of the Ayah would be that they eat from the fruits provided by Allah's bounty and from what their own hands have done, i.e., by planting the seeds and tending the plants. Ibn Jarir mentioned other possible interpretations in his Tafsir, but this is the interpretation that he favored. This interpretation also fits with the recitation of Ibn Mas`ud: (لِيَأْكُلُوا مِنْ ثَمَرِهِ وَمِمَّا عَمِلَتْهُ أَيْدِيهِمْ أَفَلَا يَشْكُرُونَ) (So that they may eat of the fruit thereof -- and from what their own hands have done.) Then Allah says:

سُبْحَـنَ الَّذِى خَلَق الاٌّزْوَجَ كُلَّهَا مِمَّا تُنبِتُ الاٌّرْضُ

(Glory be to Him Who has created all the pairs of that which the earth produces,) meaning, of crops and fruits and plants.

وَمِنْ أَنفُسِهِمْ

(as well as of their own (human) kind, ) means, He made them into male and female.

وَمِمَّا لاَ يَعْلَمُونَ

(and of that which they know not.) means, different kinds of creatures of which they know nothing. This is like the Ayah:

وَمِن كُلِّ شَىْءٍ خَلَقْنَا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ

(And of everything We have created pairs, that you may remember.) (51:49)

In the first verse (33), the land on which we live has been cited as an example. It is there, all the time, before everyone., It is physically seen, when rain come down from the sky and pour water over the dry land, that it is revived by the rain which makes it, so to say, live again. The outcome starts showing up in the form of vegetation, trees and their fruits. Mentioned thereafter were streams that were made to run below the land and on its surface in order to help the trees grow and survive. It was said: لِيَأْكُلُوا مِن ثَمَرِ‌هِ (so that they may eat fruits thereof). In other words, the purpose of harnessing the entire range of the natural forces of winds, clouds and the land is that people get to eat their fruits. All these things can be observed by seeing with one's own eyes. And everyone knows how to do that. Onwards from here, human beings were alerted to something for which this whole universal system was put into place.

Growth of vegetation is not an act of man

It was said: وَمَا عَمِلَتْهُ أَيْدِيهِمْ (wa ma 'amilathu aiydihim: while it was not made by their hands). The majority of commentators have taken the letter: مَا (ma) in this verse for negation which means that 'it was not made by their hands. According to this interpretation, this sentence has a ring of warning given to heedless man: Just think about your job and the labor you put in it. What is your true share in the great blossoming of fruits? Of course, you put the seed in the land, water it, let the earth be soft so that delicate buds sprout without being obstructed by something. But, making a whole tree grow from that tiny seed, having leaves and branches shoot out from it and then commission it to produce all sorts of fruits is something totally different. What is your contribution in all these things?

This is the unshared domain of the one who is absolutely powerful, wise and knowing, and this can only be an act of God. Therefore, human beings are duty-bound to derive benefit out of these things, yet they should never forget the Creator and master of whatever there is. Parallel to this, there is a verse of Surah Waqi'ah where it was said: أَفَرَ‌أَيْتُم مَّا تَحْرُ‌ثُونَ أَأَنتُمْ تَزْرَ‌عُونَهُ أَمْ نَحْنُ الزَّارِ‌عُونَ (Well, tell Me about that (seed) which you sow: Is it you who grow it, or are We the One who grows? - 56:63-64). The outcome is: 'Even though human beings do not share in the making of these fruits in any way, yet it was Our grace that We created them, made them the owners of the whole range, as well as taught them the ways of eating and deriving other benefits out of these.'

The particular difference between human and animal food

Ibn Jarir and some other commentators have not taken the letter (مَا) ma in: وَمَا عَمِلَتہُ (wa ma 'amilath) for negation, rather have read it as a relative pronoun in the sense of: الَّذِي (al-ladhi: that which). In that case, this part of verse 35 would come to mean that all these things have been created, so that they eat fruits there from, and also eat that which human hands make, produce or process out of these vegetations and fruits. For example, desserts made from fruit, chutneys and pickles, and the extracts of oil from some fruits are the outcome of human effort and processing. This would come to mean that these fruits created by nature are firstly made edible without any functional human input, then Allah Ta’ ala has given man the ingenuity to prepare all sorts of delicious and useful things from each single kind of fruit.

Thus, creating fruit and giving man the expertise to compound fruit with other ingredients and turn it into a variety of tasteful and useful edibles is yet another blessing from Allah. After having reported this Tafsir of Ibn Jarir, Ibn Kathir has said that this Tafsir is supported by the phonetic rendering (Qira'ah) of Sayyidna ` Abdullah Ibn Masud ؓ as well because, the word: مِمَّا (mimma) takes the place of: (ma) in his qira'ah, that is: مِمَّا عَمِلَتْهُ أَيْدِيهِمْ (mimma amilathu aidthim: from that which their hands have processed).

Going into a little detail, it can be said that animals too eat vegetation and fruits. Some eat meat. Some others eat soil. But, they all feed on simples. The grass eater eats grass only. The meat eater eats meat only. Preparing different kinds of food by combining a variety of ingredients whereby the addition of salt, chilies, sugar and the sour makes food turn into tens of kinds happens to be the singularity of human beings alone. They alone have been given the ability to put different edibles together and come out with a meal tasting different from the other. This is ingenious. The preparation of meat with salt and seasonings and fruits with sweeteners is a culinary art Allah Ta’ ala has taught human beings to use to their advantage. The text, after recounting the substance and design of these great Divine blessings in these verses, concludes by saying: أَفَلَا يَشْكُرُ‌ونَ afala yashkurun: Would they not then offer gratitude?) which means that even after having seen all these things how is it possible from a reasonable person that he does not be grateful to Allah? Onwards from here, after having mentioned land produce and climate, human beings and animals have been included in the spectrum whereby there appears yet another sign of the absolute Power:

Other English translations

Tafsīr · classical commentary

Proof of the Creator of the Universe and of Life after Death