This third section takes us on several rounds in the great universe where the Qur’ān depicts a variety of phenomena and imagery which all confirm faith and provide irrefutable proof in support of it. This follows from the earlier discussion about guidance and going astray, and comforting the Prophet so he would not grieve over the unbelievers’ constant rejection. Whoever wants to look for the truth, its evidence is available with glorious clarity everywhere in the universe. Anyone who chooses to go astray does so against such irrefutable evidence.

The image of life springing up from a dead land is clear evidence that also serves to confirm resurrection. Similar evidence can be deduced from man’s creation from dust and his progression to the highly sophisticated form we know. Every stage of his creation and life goes according to predetermined measures. We see the image of the two great bodies of water, clearly distinct, yet they provide man with endless blessings for which he should show gratitude. The night and day move in a cycle that always brings one into the other, and they get longer or shorter as time moves round.

The sun and the moon are also controlled within the same accurate system. All these images provide evidence about the great universal stage. All are created and controlled by God. He owns it all. The false deities that unbelievers worship own nothing whatsoever. They neither hear nor respond. On the Day of Judgement they even disown the very people who worshipped them.

It is God who sends forth the winds, so that they raise clouds, and We drive them to a dead land and thereby give life to the earth after it had been lifeless. Thus shall resurrection be. (Verse 9)

This phenomenon is frequently mentioned within the context of evidence to the truth derived from the universe. It shows the wind raising clouds. In fact hot winds make sea water evaporate, then cold winds in the atmosphere condense the vapour making clouds which are then driven in different directions by winds in the upper strata of the atmosphere. Then they arrive at the destination God has determined for them, which may be a dead land which He wants to quicken by means of the rain carried by these clouds. Indeed, water is the source of all life on this planet. “We thereby give life to the earth after it was lifeless.” Thus the miracle occurs. It happens at every moment, but people are oblivious to its significance. Yet despite this miracle of life springing up at every moment, they continue to deny resurrection which they see happening in their world all about them. Simply and without argument, the Qur’ān says: “Thus shall be the resurrection.” This scene is used frequently in the Qur’ān for two reasons: first it provides tangible, undeniable evidence and secondly it has a strong influence on people’s hearts and minds when they contemplate it without hindrance. Moreover, it is a beautiful image, particularly in the desert, which looks barren and lifeless today, and then gushes with life the next. In this way the Qur’ān uses the inspiration of things people see all around them. They may ignore them because of familiarity, but when they contemplate them with an alert mind and heart, they appreciate just how miraculous they are.

There is here a sudden jolt as the sūrah moves on to speak of might, power and dignity, linking this with good words that are welcome by God and good action that is blessed by Him. The opposite is also shown, whereby wicked scheming leads to ruin:

Whoever desires might and glory should know that all might and glory belong to God alone. To Him ascends all good words, and He exalts the good deed. For those who plot evil there is severe suffering in store. All their plotting will come to nothing. (Verse 10)

Perhaps the link between life starting in what is lifeless and a good word and action is the fact that there is good life in all. There is certainly a strong relation between life and the universe. Allusion to this relation is stated in Sarah 14, Abraham:

“Do you not see how God compares a good word to a good tree? Its roots are firm and its branches reach to the sky. It yields its fruits at all times by its Lord’s leave. Thus does God set parables for people so that they may reflect. And an evil word is like a corrupt tree, torn up onto the face of the earth. It cannot have a stable position.” (14: 24-26) The relation is almost real in the nature of both the word and the tree: both live and grow.

Having referred to the fact that all life starts with water, the sūrah now refers to the start of man’s own life, beginning with pregnancy and followed by a term in this world, which can be long or short as God determines:

It is God who creates you all out of dust, then out of a gamete. He then makes you into a couple. No female conceives or gives birth without His knowledge. No one attains to old age or has his life cut short unless it be thus laid down in [God’s] decree. All this is easy for God. (Verse 11)

Reference to man’s origin as a creature made from dust in the first place is often mentioned in the Qur’ān, as is the first element in producing a pregnancy, namely the gamete. While a gamete is something that carries the potential of life, dust has no trace of life. The first miracle is life’ itself, and no one knows where it came from or how it was mixed with the first element. This remains a closed book as far as humanity is concerned. Yet it is a fact we all see and have no option but to accept and recognize. The evidence it provides, pointing to the Creator who gives life, is irrefutable.

The transformation that gives life to what is lifeless represents a bridge over a gap that is far greater than any distance in time and place. Contemplating such transformation will never tire a mind that looks at the great secrets of the universe.

Again, the gap separating the stage of one cell, a gamete, from that of a fully formed embryo, when a male is distinguished from a female, is again too wide to imagine. It is to this latter stage that the Qur’ān refers in the sentence, “He makes you into pairs (males and females),” whether this is a reference to a couple, male and female, in the embryo stage, or to married couples after they have become adults. How far removed is the one-cell gamete from the greatly complex human constitution which includes numerous systems and functions, and also from a human being with its many characteristics?

Look at the senseless fertilized egg as it divides and multiplies, and then each group of cells it produces joining together to form a particular organ with a specific nature and function. Look how all these organs fit together and group to make a single creature which is remarkably distinct from all other creatures of the human race, including those who are most closely related to him. Thus, no two human beings are exactly and completely identical. Yet all of them come from gametes that carry no distinctive mark of any sort, or at least that we can make out. Then look at these cells and follow their way until they become couples able to restart the cycle once more, with new gametes that follow the same line and the same stages, without deviation. All this is amazing, truly wonderful. This is the reason for the repeated references in the Qur’ān to this miraculous process, or indeed processes, involving unknown secrets. People should listen to these references and set their minds thinking about this process of creation. It may awaken their spirits to its message.

Next comes an image of God’s absolute knowledge, which is akin to the images given in the preceding sūrah, Sheba: “No female conceives or gives birth without His knowledge.” (Verse 11) The reference here is not merely to women, but to all females, including animals, birds, fish, reptiles, insects and others which we may or may not know about. All of them conceive and give birth, including those which lay eggs. An egg is an embryo which does not fully develop inside its mother’s body. It is laid in the form of an egg, and is then incubated, either by its mother or in an incubator, until it completes its development, and breaks its shell to continue its growth. God’s knowledge includes every conception, of every form, and every birth throughout the universe.

The sūrah then focuses on a different phenomenon we all see, which is water and its varieties. One type of water is sweet and palatable while the other is bitter and salty. They go their separate ways, or meet together, by God’s will, serving man’s needs:

The two great bodies of water on earth are not alike: one is palatable, sweet and pleasant to drink, and the other is salty and bitter. Yet from each you eat fresh meat and extract ornaments to wear. You also see there ships that plough their course through them so that you may go in quest of some of His bounty and be grateful.

(Verse 12)

That God wanted water to be of different types is clear. That such variety serves a definite purpose is also something we should be clear about. We know some aspects of the wisdom behind providing sweet, palatable water, since we use it for different purposes. It is indeed essential for life. As for the other type of water, which is bitter and salty, filling seas and oceans, we may quote a few lines from a famous scientist explaining this immaculate design:

In spite of all the gaseous emanations from the earth of all the ages, most of them poisonous, the atmosphere remains practically uncontaminated and unchanging in its balanced relationship necessary to man’s very existence.

The great balance wheel is that vast mass of water, the sea, from which have come life, food, rain, temperate climate, plants, animals, and ultimately man himself. Let him who comprehends this stand in awe before its majesty and gratefully acknowledge his obligations. 10

This is some of what we have been able to understand of the purpose behind the diversity of creation. It is clear that it is all done for a specific reason aiming to achieve harmony and balance, which allows the overall system of the universe to function. This can only be done by the Creator of the universe and everything that lives in it. Such a meticulously accurate system cannot come about by sheer coincidence. The reference to the difference in the two great bodies of water suggests that, like every other variation, it is done deliberately. Later on, the sūrah refers to some aspects of this variety in the realm of feelings, values and standards.

The two different bodies of water are shown as united in being subjected to man:

“Yet from each you eat fresh meat and extract ornaments to wear. You also see there ships that plough their course through them.” (Verse 12) The fresh meat refers to fish and the great variety of marine animals, while the ornaments refer to pearls and corals.

Pearls are found in the body of certain bivalve molluscs. It is a hard smooth round iridescent mass, formed of layers of calcium carbonate deposited around a foreign body in the shell of these molluscs. After a while it solidifies in the form of a pearl, which is valued as a gem for its lustre. Coral is a sort of plant made by marine polyps which can become extensive reefs stretching over an area of several miles. It can also present a hazard to shipping and to any foreign creature that falls within it. It can be cut by special methods and is often used in jewellery and ornamentation.

Concluding these inspiring scenes, the sūrah states the truth of God’s Lordship over the universe. It also states the falsehood of every claim of partnership with God, and its ultimate and miserable result on the Day of Judgement:

Thus is God, your Lord: to Him belongs all dominion, while those whom you invoke instead of Him do not own even the skin of a date-stone. If you invoke them they cannot hear your call. Even if they could hear, they would not respond to you. On the Day of Resurrection they will utterly disown your having associated them with God.

None can give you information like the One who is all- aware. (Verses 13-14)

The One who sends the wind driving the clouds, makes the dead land quicken, creates you out of dust, makes you in pairs, knows what each female bears and gives birth to, what gets a long life or a short one, has created the two great bodies of water, causes the day and night to pass into each other and makes the sun and the moon subservient to His law: that One is “your Lord: to Him belongs all dominion, while those whom you invoke instead of Him do not own even the skin of a date-stone.” (Verse 13)

They do not even own such a trifling thing as a date-stone.

The sūrah goes further in drawing a true image of them: “If you invoke them they cannot hear your call.” (Verse 14) They are statues, idols, trees, stars, angels or jinn; and none of them actually owns the skin of a date-stone. None of them can respond to those who worship them, but, “Even if they could hear, they would not respond to you.” (Verse 14) This applies, for example, to the jinn and the angels. The jinn cannot respond, while the angels do not respond to those who have gone astray. All this is relevant to this present life, but on the Day of Judgement they disassociate themselves from error and those who follow it: “On the Day of Resurrection they will utterly disown your having associated them with God.” (Verse 14) This is stated by the One who knows everything in this life and beyond it, who overlooks nothing in the universe now or in the life to come: “None can give you information like the One who is all-aware.” (Verse 14)

So does this passage conclude. It only remains to be said that it gives any human mind enough to last a lifetime. Indeed, it is sufficient for any human heart to listen carefully to a single passage of any sūrah if he is seeking proof and searching for guidance.