The manifestation of the new life of the energies

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IntroductionIntroduction

We find a very detailed and in-depth discussion in the end of Sarah Yasin about life after death which includes energies and their resurrection too. The Qura’n replies to those who have objections about how the decayed and rotten bones can come to life. It says:

“Say “He who has created them for the first time will give them life.”

This is a comparison between life after death and the original creation that we have discussed earlier. It then adds:

“He who produces fire out of the green tree for you, when behold! You kindle therewith.”

Indeed this des c r i p tion is about resurrection and a reply for the deniers but how? The commentators have explained this in different ways:

Some commentators have taken this to be a pointer to two different trees that are famous among the Arabs as “Marakh” and “A’faar” for these were used as flints to create fire by striking one on another forcefully so that a flame would burst forth. It was normal in the ancient times to use stone to create fire but the Arabs used to prefer doing so from the trees.

Qura’n says that God creates fire from these two green trees or wood. He has the power to resurrect the dead and how can He who has brought fire and water together be incapable for producing life after death? Isn’t the difference between life and death similar to the difference between fire and water?

Some have said that all trees have the capacity to create fire and this is not limited to just the two mentioned, though it is more evident in them. There is ancient adage among the Arabs that says: “Every tree has fire.”

Each time the wood of the trees are struck against each other they create a pressure and this is also true for the green trees and this is why we often very great and destructive forest fires without the participation of any man. This is because the fierce winds create a friction between the branches and the flame that comes out it touches the dry leaves and burns them. The fierce winds continue and we find a vast forest fire.

The modern science has given a very good explanation. We know that not only two trees but when any two bodies strike each other they create friction and energy and this is the same fire that is hidden in all the creations including the green trees.

This is certainly very strange. How great is the power that has hidden fire in water and has prevented these two antagonists from burning? According to the language of the ancients the property of one is cold while the other has heat. Will be impossible for such a power to create a compatible link between death and life and make each of them successor of another?

In other words can He who can gather water and fire so that the water may not douse the fire which may not burn the tree be incapable of giving the dead tree new life after it has died?

Another explanation for this verse is that which has been hidden from the commentators of the past but the development of modern science has clarified it. This may be the best of all explanations. The trees absorb heat and light through out their lives from the sun and store them. When we burn the dry wood they emit the same that they have stores for years in a short while and we benefit from it. The dead energy regains life in this resurrection and express their existence. We observe this resurrection when we light a fire.

The reason for this is that the cells that constitute the trees are made from carbon and hydrogen. The plants gather oxygen and hydrogen from the water and carbon from the air or we can say that they analyze the carbon dioxide and absorb only the carbon and it is amalgamated with water to produce wood.

The point to note is that according to the established norms of chemistry many chemical alloys do not form without absorbing some special energy. According to this norm when the trees obtain carbon then they should definitely they should also take the benefit of the light and the heat of the sun. (Reflect)

As the trees grow they absorb the heat and light of the sun and their branches grow bigger and stronger. When the wood burns, it gives off heat and light or we can say that the stored energy and the seemingly lifeless sunlight come back to life after a calculated term like resurrection.

The important point that supports this explanation is the term that the Qura’n has used to support its meaning. “When behold! You kindle therewith.”

What is the meaning of “Waquud” in the loghata? According to many dictionaries the meaning of “Waquud” is fuel or that material which catches fire and burns. (1) And the thing which lights the fire is called “Zand” or Zanaad. According to Maqayis-ol-Loghata the meaning of “Waquud” is wrist. It was used for the flint because of the relation that the wrist had with the things they used to light the fire in ancient times.

The word “Qadah” is used to in Arabic to denote these things and the point notable is that the Qura’n has used the word “waquud” to denote fuel and not “Zand” or “Qadah”. In the previous commentaries this point was not explained.

 The term “things that light the fire” was used but whatever explanation we have given about “Waquud” being fuel is very appropriate. (Think)

Only one question remains that is when the wood is used for fire it is dry while the Qura’n has used the term “Green trees”

This can be explained in two manners:

First: We wood can also burn though burning them is harder than burning dry wood. There is a very famous saying, “Everything dry and wet is burnt when the fire is lit” and here it is the same.

Second: Only the living or green trees absorb the light and heat of the sun and Qura’n maybe explaining this point because the process of extracting end when the wood is dry or dead and so cannot absorb the energy from the sun.

The above verse is very important in proving the life after death. All these three explanations present the resurrection to us and there is nothing to say that all three of them are not included in the over all explanation of the verse. One may be for the commoner; the other for the special people and the third for the most enlightened ones. One may be for the people of this time and one may be for the people of the past and the most profound explanation may be for the Ulema of the future.

The second verse is from Sarah Waqiah whose major portion is devoted to the proof of resurrection and the Day of Judgment and then the reply has been given to the deniers of life after death. There are seven points in the answer and each one of them is a proof of the life after death. (2)

The verse in discussion is actually the seventh and last proof. Verses 71 to 73 of Sarah Waqiah say:

“Tell me! The fire that you kindle, (3) is it you who grow the tree that feeds the fire or do We grow it?  WE have made it a reminder and an article of use for the traveler.”(4)

What does the verse mean by “Tree” and “The tree of fire”? there are two major interpretations about it: the first are the famous trees “marakh” and “A’faar’ whose wood the Arab used to strike one against another to get fire. They were like match sticks used for ignition. The second says that it includes all the trees whose wood have the capacity to catch fire (5) What does “Tazkira” mean? The commentators have debated this also. Some said it is reminder of the fires of Hell through the fire in this world. But in such a case there will be no hidden inference about life after death in this verse.

Some say it is a reminder about resurrection because He who has the power to put the fire in the living and green trees is not helpless about returning the fire into a dead human body. He who can merge fire and water can also create and death and life one after another.

In other words if He can return the dead energy of light and heat then why can’t he give a new life to the dead humans?

The second explanation is more compatible with the verse because it replies to the deniers of life after death and it is possible to gather all the explanation into one.

The term “For the travelers” is a very meaningful hint about the benefits of the fire because the commentators and linguists have given many explanations about the word “Muq-wiin”. One is what we have written earlier which denotes barren land or deserts so the “Muq-wiin” are those who travel this desert and there is no secret about the fire wood that they need and the fire create wood that they use to light a fire.

In the cities too people have this need but people borrow fire from others and there is no danger if there is no fire in the city but the desert traveler needs it to cook food, to save him from cold and to have light.

The other meaning of “Muq-wiin” in the dictionaries is “destitute” and it may be referring to the fact that most people who live in the deserts are very poor and we have already said that “Qawaa” means arid and barren land. Fire is needed by all but the poor need it the most because sometimes the fire makes of the scarcity of clothes.

Some have said that “Muq-wiin” denotes “Aqwiya” or the strong people because the word has two contrasting meanings so it may have been derived from the word “Quwaa”.

In such a case it refers to the maximum use of fire by the wealthy and especially today when energy and heat activate most of the machines. Society will come to a stand still if there is a dearth of fuel to light the fires and create energy and the wealth would come to naught. Not only will the fire go out of the city and society but the lives of the humans will be extinguished as well and most of the source of fuel is from the trees and plants. (It is sometimes in the shape of coal from burnt wood and some times as extracted oils).

 


 

1. Mafuradat Raghib, Lisan-ol-Arab and Maqayis-ol-Loghata
2. The seven proofs can be seen in the explanation of verse 57 of Surah Waqiah in Tafsir Namuna.
3. “Turun” derived from “Eira” means to light a fire. Raghib writes in Mafuradat: “It actually means to cover and that is why “Wuraa” means behind. The fire is hidden in the wood used for lighting the fire so its advent is called “Wuraa” or “Eira”
4. “Muq-wiin” means those who travel the dry land while “Qawaa” means barren land.
5. These two explanations can be found for the verse under discussion in Tafsir Ruhul Ma’ani vol.27 page 129, and Tafsir Kabeer vol.29 page 184

 

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