Surah Ar-Room (30) — Ayah 19

(Ayah 19){ يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ … :} Along with the mention of the alternation of day with night and night with day in the universe, and the changes of morning and evening and ‘Isha and Zuhr and ‘Asr, He has stated His perfect power, that is, bringing forth the living from the dead and the dead from the living, and reviving the earth after its death. (See also Al ‘Imran: 27) And after mentioning these changes as evidence, He said that in the same way, on the Day of Resurrection, you too will be brought forth alive from the earth after death. That is, you see with your own eyes that the system of the universe continues in such a way that the living comes from the dead and the dead from the living. The earth lies dead, with no sign of greenery or freshness, but as soon as water descends, all kinds of vegetation spring up and thousands of kinds of animals are produced. For such an All-Powerful One, by whose power all this happens, how can it be difficult to resurrect you after your death? And see Surah Ya-Sin (33) and Hajj (5).

19-1. Just as an egg comes from a hen, and a hen comes from an egg. A human is created from a drop of fluid, and the drop of fluid is created from a human, and a believer is created from a disbeliever, and a disbeliever is created from a believer.

19-2. That is, by resurrecting from the graves.

19. He brings forth the living from the dead and the dead from the living [15], and He gives life to the earth after its death. Likewise, you will be brought forth [16].

[15] And this process continues at all times. Allah Almighty keeps creating sperm from the lifeless foods of animals, then creates animals from the sperm, and this process includes humans as well. And from birds, He creates eggs, and then from eggs, He creates living birds, and all people keep witnessing this act of Allah at all times.
[16]
Proofs of Resurrection After Death from the Creation of Plants and Humans:

That is, when rain falls on dead land, not only do plants, herbs, and trees grow from it, but animals also come forth. When the rainy season arrives, thousands of frogs begin to croak. Crickets and cuckoos start singing on the trees, and countless types of insects of the earth emerge, of which there was no sign or trace before. It is worth pondering: how and from where did these living creatures come into existence? So, just as they can come into existence—whether you understand it or not—in the same way, when the Trumpet is blown, which will be like the rainy season for the dead humans, you too will be brought forth from the earth just as you see these animals being created. Allah Almighty has, in countless places in the Noble Quran, presented the sprouting of plants from rainwater as proof of resurrection after death. Thus, in Surah Qaf, it is stated in nearly these words: ﴿وَاَحْيَيْنَا بِهٖ بَلْدَةً مَّيْتًا كَذٰلِكَ الْخُرُوْجُ﴾ [11:50]. How can the sprouting of plants be a proof of resurrection after death? At this point, a vast field has been left for the readers to ponder and reflect. Then, in some places, the resurrection after death—that is, the second creation of humans—has been likened to the first creation and declared even easier, as He said: ﴿كَمَا بَدَاْنَآ اَوَّلَ خَلْقٍ نُّعِيْدُهٗ﴾ [104:21]. Thus, now three things have come before us: first, the initial creation of humans; second, the creation of plants; and as a comparison and proof of these two, the third thing—the second creation of humans—has been brought as evidence. Of these, regarding the third thing, we cannot know anything through observation and experience. However, we can know the first thing relatively more than the second. And even regarding the first thing, our knowledge, which is obtained through experience and observation, is only this much: when the sperm of the parents unites in the mother's womb, the woman's menstrual blood stops. The blood that used to be discharged or wasted from the woman's body in the form of menstruation now begins to be used for the nourishment of this mixed sperm. And the formation of menstrual blood or the blood of menstruation from the woman's blood, and similarly, the formation of the ovum from the woman's original blood, was not a permanent habitual matter; rather, both these things began to be formed only when the woman became mature and capable of bearing children. Before this, neither of these two things was produced from her original blood, even though the capacity for this had been placed in her body from the very first day of her creation. The same is the case with the man's sperm: sperm or semen is produced from his blood only when he becomes mature and capable of producing offspring, even though the organs that produce semen, i.e., the testicles, etc., were created in his body from the very first day of his birth. In other words, the organs in men and women that produce sperm only started functioning when both became capable of producing offspring. And when old age arrives, both stop functioning despite the presence of the organs that produce semen, and in this matter, both man and woman are helpless. Even if they wish that the organs installed in their bodies continue to produce semen in old age, they cannot do so. In the man's body, there are only the organs that produce semen, which start functioning at the time of youth and stop when old age comes. But in the woman's body, there are three types of such organs: one, those that produce menstrual blood; second, those that produce ova; and both of these start functioning at the time of youth and stop when old age comes. And the third type of organs are those that transfer a part of the blood into milk, and these organs are her breasts. The signs of breasts are present on the chests of both men and women from the very first day. Upon reaching maturity, these signs in women begin to protrude until they take their complete form, and this change occurs only in the woman's body, not in the man's. This machinery is itself the factory for converting blood into milk, and this machinery only starts functioning when pregnancy occurs. Before this, it does not function, even if the woman is fully mature and capable of bearing children. After pregnancy occurs, this machinery is set in motion, but the process of converting blood into milk is completed only when the child comes out of the mother's womb, so that as soon as the child is born, it can have food available, and the process of its nourishment, which was previously through menstrual blood, can continue. Then, is it not a great proof of Allah Almighty being ﴿خَلاَّقُ الْعَلِيْمِ﴾ that these organs function only at their appointed time and then stop functioning? After the establishment of pregnancy in the mother's womb, the nourishment of this mixed sperm is done by the dirty and dark-colored blood of menstruation, which dominates the mixed semen and transforms it into a congealed and elongated clot of blood, and the existence of the mixed semen no longer remains; rather, it becomes absorbed into it. Then this congealed blood takes the form of a lump of flesh, i.e., hardness begins to appear in this congealed blood. Then, from this lump of flesh, the features of the child's form begin to be shaped. In the mother's womb, there are seven types of changes that occur, which a person can observe and learn about through instruments and experience. He can observe and learn about those things that are taking place, but he cannot know why and how it happens. Exactly the same is the case with a grain or the seed of a tree or plant, which in fact has the status of the sperm of a man or any male. The earth acts as the womb for it. So, just as the sperm of a man entering a woman's womb does not necessarily result in pregnancy, similarly, not every seed that falls on the ground necessarily grows into a tree. Then, when such land in which a seed is present is irrigated by rainwater and the season is favorable, this is like the time of conception for the seed. The particles of the earth begin to move due to the water, they swell and join with the seed buried in the earth and cover it within themselves. In this way, the seed ends its existence and takes the form of a mixture. Then, from this mixture, a soft and delicate sprout emerges. The same kinds of changes occur in the seed under the earth as occur in the sperm in the mother's womb, until this soft and delicate sprout, after a few days, breaks through the surface of the earth and comes out, and then begins to take its nourishment from the earth itself. We can observe these things, but we cannot know why and how they happen. Then, we also know that the particles of the dead human body eventually reach the earth, whether someone's body is buried in the ground, or burned, or thrown into a river, or eaten by beasts—eventually, its particles, directly or indirectly, reach the earth, and this very earth acts as the womb for the second creation of humans. It is proven from authentic hadiths that the tailbone of the human spine, which is called 'ajb al-dhanab', its particles never perish; among these particles, one serves as the seed or sperm of the human, but it will remain useless in the earth until it receives the appropriate season. And its appropriate season is that rain which will fall on this earth after the onset of the Final Day, but before the blowing of the Trumpet or the Day of Gathering, and this too is proven from authentic hadiths. Then, from the water of this rain, the particles of the earth will swell and cover the human seed, then the same changes will begin in this mixture as occur for the embryo in the mother's womb and in the form of a seed in the belly of the earth. Then, after a fixed period, all humans will sprout from the earth just as plants sprout by breaking through the earth, and just as these changes naturally occur in the womb of the mother or the belly of the earth, in which neither the human nor the seed has any role, in the same way, these changes will naturally occur in the case of the second creation of humans, in which their own will and choice will have no part, and after the appointed time, they will be compelled to come out of the earth. ﴿كَذٰلِكَ تُخْرَجُوْنَ﴾ and ﴿كَذٰلِكَ الْخُرُوْجُ﴾ clearly show that these changes will occur in exactly the same natural way as they occur in the womb of the mother or the belly of the earth, and it is obvious that this second creation will be easier for Allah Almighty than the first creation. In this verse, the word ﴿تُخْرَجُوْنَ﴾ has been used, meaning you will be brought out from the earth, and your being brought out will be a compulsory act in which your own will has no part, just as when you came into this world or departed from it, your own will had no part in it. In the same way, your resurrection will also be a coercive and compulsory matter. In this regard, your opinion will not be sought, nor will you have any role.