Now ask them, “Are they stronger in the formation of their bodies, or those (other beings) We have created?” Certainly, We did create them from sticky clay. [ll] But you wonder (at their denial), and they mock (at the idea of an Hereafter).  And when any advice is given to them, they pay no heed to it.  And when they see a sign, they make fun of it,  and say, “This is nothing but an open magic.  Is it when we have died and become dust and bones, that we shall be raised again,  and even our fathers of a foretime?”  Say, ‘Yes – and you shall be disgraced (too)!”  Commentary After having proved the belief in the Oneness of Allah, described in the present eight verses is the belief in the ‘Akhirah or Hereafter along with an answer to doubts entertained by disbelievers about it. First of all, a rational proof has been given in support of the possibility of human resurrection in the very initial verse cited above. In gist, it refers to the huge heavenly bodies of the universe mentioned in previous verses, and points out to the obvious weakness of human beings as compared to them. Now when disbelievers do recognize that such great objects of creation as angels, Moon, stars, Sun and the meteors, were created by Allah Ta’ZlZ through His infinite power, how could it become difficult for Him to make a weak creation like human beings die and then come alive once again? It is being said that the way they were fashioned in the beginning with sticky clay followed by a blowing of spirit in them, similarly, when they will have died and become dust, even then, Allah TabZIZ will give them life once again. As for the statement: (Certainly, We did create them from sticky clay – 37:11), either it means that their forefather, SayyidnZ Adam @\, was created with clay, or it is also possible that it means every human being. Therefore, if seen with a little deliberation, water-based clay is the essence of every human being cyclically. Human creation is from sperm, sperm from blood and blood from food. The essence of food, no matter in which form, is vegetation and vegetation comes from the combination of clay and water. Anyway, the first verse (11) provides a rational proof of the belief in the ‘Akhirah or Hereafter. This has been posed in the form of a question beamed right at them: Who is more difficult in the process of creation? — – – – — – – – You? Or, are the many objects of creation We have mentioned more difficult to create? Therefore, no elaborate explanation was considered necessary. It was deemed sufficient to allude to it through a hint by saying – ‘Certainly, We did create them with sticky clay.’ After that, in the five verses that follow it, described there is the reaction the disbelievers show on hearing the proofs in support of the Hereafter. The proofs of the belief in the Hereafter presented before disbelievers were of two kinds: (1) Rational proofs as given in the first verse. (2) Reported proofs, that is, they were shown miracles in support of the veracity of the mission of the Holy Prophet $& as prophet and messenger of Allah asserting that he was, as such, from Allah and a prophet of Allah can never lie. He receives the authority of what he says from the heavens. And when he is telling us that the last day of QiyZmah will come, there will be a Resurrection and human beings will account for their deeds, then, this information given by him is definitely true, and it must be accepted as true. As for the reaction of disbelievers on rational proofs, it was said: & ,>,’J,* >,*J *, ,,,, ,,, ,, , ajJLY IjLi Ii!, .a~++j +=+ (But you wonder [at their denial], and they mock [at the idea of an Hereafter]. And when any advice is given to them, they pay no heed to it. – 12,13). Given here first is the stance of the Holy Prophet who wonders as to how could these people, after having such clear proofs before them, still remain reluctant to accept the truth while these people, on the contrary, indulge in making fun of the proofs and beliefs presented by him before them. In fact, no amount of advice and counsel given to them works. They are just averse to any understanding. ,,> .’># ‘. As for reported proofs, their reaction is: t’l 5!j (And when they see a sign, they make a fun of it – 37:14). It means if they see a miracle that confirms the veracity of his prophethood, and the belief in ‘ahirah ultimately, they ridicule even something so serious and dismiss it by saying that it was nothing but clear magic. Why would they so scoff and jeer? Did they have some basis, some argument in support? when we have died and become dust and bones, that we shall be raised again, and even our fathers of a foretime?”- 16,17). In other words, the problem of comprehension that confronted them was as to how in the world could they – once they and their forefathers had become dust and bones – be brought back to life all over again. They were really not willing to admit any proof in this matter, neither that of reason nor that of miracle. Allah Ta’ZlZ has chosen to answer their question in a single ,,,, , ,* > > sentence at the end in the words: ;;>I; +I, Itu 2 (Say, “Yes – and you shall be disgraced (too)!” – 37:i~) Outwardly, this is a dismissive answer, as is usually given to rigid people. But, a little deliberation would reveal that it happens to be a full-fledged argument as well. Imam RZzi has explained it in Tafsir Kabir. He says: By the rational proof of resurrection given earlier, it already stands established that the rising of human beings once again after death is not something impossible. Then, the rule is that the physical happening of anything rationally possible can be proved on the authority of the statement of someone who is harbinger of nothing but the truth. So, once this much is settled that rising again is possible, then, should some true prophet of Allah simply say thereafter: ‘Yes, you shall definitely.rise again,” this will be an absolute proof that the said event is bound to happen.