يَا أَيُّهَا النَّاسُ إِنْ كُنْتُمْ فِي رَيْبٍ مِنَ الْبَعْثِ فَإِنَّا خَلَقْنَاكُمْ مِنْ تُرَابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ مِنْ مُضْغَةٍ مُخَلَّقَةٍ وَغَيْرِ مُخَلَّقَةٍ لِنُبَيِّنَ لَكُمْ وَنُقِرُّ فِي الْأَرْحَامِ مَا نَشَاءُ إِلَى أَجَلٍ مُسَمًّى ثُمَّ نُخْرِجُكُمْ طِفْلًا ثُمَّ لِتَبْلُغُوا أَشُدَّكُمْ وَمِنْكُمْ مَنْ يُتَوَفَّى وَمِنْكُمْ مَنْ يُرَدُّ إِلَى أَرْذَلِ الْعُمُرِ لِكَيْلَا يَعْلَمَ مِنْ بَعْدِ عِلْمٍ شَيْئًا وَتَرَى الْأَرْضَ هَامِدَةً فَإِذَا أَنْزَلْنَا عَلَيْهَا الْمَاءَ اهْتَزَّتْ وَرَبَتْ وَأَنْبَتَتْ مِنْ كُلِّ زَوْجٍ بَهِيجٍ ﴿۵﴾ ذَلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّهُ يُحْيِي الْمَوْتَى وَأَنَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ ﴿۶﴾

﴾5﴿ Yaaa ayyuhan naasu in kuntum fee raibin minal ba'thi fa innaa khalaqnaakum min turaabin thumma min nutfatin thumma min 'alaqatin thumma min mudghatin mukhallaqatinw wa ghairi mukhallaqatin linubaiyina lakum; wa nuqirru fil arhaami maa nashaaa'u ilaaa ajalin musamman thumma nukhrijukum tiflan thumma litablughooo ashuddakum wa minkum mai yutawaffa wa minkum mai yuraddu ilaaa arzalil 'umuri likailaa ya'lama min ba'di 'ilmin shai'aa; wa taral arda haamidatan fa izaaa anzalnaa 'alaihal maaa'ah tazzat wa rabat wa ambatat min kulli zawjin baheej
﴾6﴿ Zaalika bi annal laaha Huwal haqqu wa annahoo yuhyil mawtaa wa annahoo 'alaakulli shai'in Qadeer

﴾5﴿ O mankind, if you are in doubt about the Resurrection, then (consider this): We created you from dust, then from a drop of fluid, then from a clinging clot, then from a lump of flesh—formed and unformed—so that We may make it clear to you. And We settle in the wombs whatever We will for an appointed term, then We bring you out as infants, and (We nurture you) so that you may reach your maturity. Among you is he who is taken in death, and among you is he who is returned to the most decrepit age, so that he knows nothing after having known. And you see the earth barren, but when We send down rain upon it, it stirs and swells and grows every type of delightful plant
﴾6﴿ This is proof that Allah, the Exalted, is the Truth, and indeed, He gives life to the dead, and verily, He is capable of all things

[5] In this verse, there is affirmation of resurrection after death (baʿth baʿda al-mawt) and affirmation of tawḥīd through two rational proofs:
1. The creation of man in successive stages and transformations—six stages until birth, followed by two states: youth and old age (called haram). Death is also mentioned along with this.
(Min turāb) refers to the creation of Adam (peace be upon him), while (thumma min nuṭfah) refers to the creation of his offspring. Or it can mean that all humans are originally from dust, since food comes from the earth, and from food the body and blood are formed, and from that, the sperm (nuṭfah) is produced.
(Ṭiflan)—this is a term for one dependent on the mother, in need of her for nourishment and care.
(Min baʿdi ʿilmin shayʾā)—a similar expression appears in Surah An-Naḥl (70). The difference is that in Surah An-Naḥl it says baʿda ʿilm, while here it says min baʿdi ʿilm, implying that whether the knowledge is little or much, it eventually fades away. In An-Naḥl, only two states are mentioned, implying little knowledge; in this verse, many stages are mentioned, implying even great knowledge eventually vanishes. And Allah knows best.
Then the phrase (wa tarā al-arḍ) presents the second proof: the growth of plants from the earth, describing four stages of the earth’s state.
Here, the address is in the singular form, whereas in the previous proof, it was in plural. The reason is: every person is aware of the stages of their own creation, but not necessarily of the process of plant growth from the earth.
(Ihtazzat) means it trembles or moves—either referring to the earth trembling when seeds are planted, or it means the earth becomes ready to produce vegetation, which is considered a figurative or “legal” motion (ḥarakah ḥukmiyyah).
[6] In these two verses, the conclusions of the previous proofs are mentioned in five ways:
1. First conclusion — Tawḥīd: (Bi-anna Allāha huwa al-ḥaqq) — This means that Allah is the Truth. One meaning of al-ḥaqq is that His existence is certain, unchanging, and beyond transformation. The second meaning is that worship and divinity belong rightfully to Him alone.
2. Second conclusion — Resurrection of the dead: (Annahu yuḥyī al-mawtā) — Meaning, He who created man from dust and brings forth fresh vegetation from the earth is surely able to bring the dead back to life.
3. Third conclusion — Complete divine power: (Wa annahu ʿalā kulli shayʾin qadīr) — Allah’s power in creating humans and plants logically necessitates His ability over all things.
4. Fourth conclusion — The Hour (As-Sāʿah): (Wa annas-sāʿata) — This may refer to the destruction of the entire universe: just as every human dies and every plant withers, this indicates that the entire world will come to an end. Or it may refer to the Day of Judgment being established for mankind due to these mentioned blessings—so that they will be questioned about their gratitude.
5. Fifth conclusion — Resurrection from the graves: (Wa annallāha yabʿathu man fī al-qubūr) — Just as He created humans from dust and brought forth fresh plants from dry earth, He can likewise resurrect humans from the dust of their graves. The word baʿth refers to the return of the soul into the body after emerging from the graves. Man fī al-qubūr refers to the bodies, meaning Allah will reinsert the souls into the bodies.