PRIMARY CREATION

Other Versions:

2: 9

Asad Answered [the angel]: “Thus it is; [but] thy Sustainer says “This is easy for Me – even as I have created thee aforetime out of nothing.’”

Pickthall He said: So (it will be). Thy Lord saith: It is easy for Me, even as I created thee before, when thou wast naught.

Transliteration Qa_la kadza_lik qa_la rab buka huwa 'alay ya hay yinuw wa qad khalaqtuka min qablu wa lam taku sai a_

[ Ruby’s note: This verse is stressing the truth about the ultimate origin of a human being or of anything else for that matter. This word “nothing” is related to the material existence of anything and everything: all material existence was non existent one time and God created the reality out of that state of “nothingness”.

This incomprehensible fact has been indicated in other verses: where it says God just says ‘Be” and “it is”. He is the PRIMARY Creator, his creation is not transforming something out of other things in existence. A human being is just a part of that reality.

A human being may seem to originate from a sperm and an egg coming together. However, the components of these two and the law they abide by to transform this union into a human were created out of an absolutely state of nothingness themselves. In the truest sense then a human being and all other things has its origin with God and finally will be returning to God.]

2: 117

Asad The Originator is He of the heavens and the earth: and when He wills a thing to be, He but says unto it, “Be” – and it is.

Pickthall The Originator of the heavens and the earth! When He decreeth a thing, He saith unto it only: Be! and it is.

Transliteration Badi'us sama_wa_ti wal ard(i), wa iza_ qada_ amran fa innama_ yaqu_lu lahu_ kun fa yaku_n(u).

[Ruby’s note: The creation talked about is the primary creation, creation of something out of nothing. Which means the physical existence is brought about from a non-physical reality, and that is God himself. That is why He is the Ultimate Reality, the Truth (huq) that is mentioned in the Quran again and again. Elements, forms, shapes etc. come later. In the context of creation of human being in another place it is said in the Quran: God created human beings and then He gave the forms. Therefore He created the essence of a human being which is formless or may be without any physical component but spiritual (ruh). The entire physical universe similarly implicated here that it came into being from a non physical spirit or the Supreme Ruh (God)……….]

[ Ali’s note (to 2:117) 120 The previous verse told us that everything in heaven and earth celebrates the glory of God. Lest anyone should think that the heavens and the earth were themselves primeval and eternal, we are now told that they themselves are creatures of God's will and design. Cf vi. 102, where the word bada'a is used as here for the creation of the heavens and the earth, and khalaqa is used for the creation of all things. Bada'a goes back to the very primal beginning, as far as we can conceive it. The materialists might say that primeval matter was eternal; other things, i.e., the forms and shapes as we see them now, were called into being at some time or other, and will perish. When they perish, they dissolve into primeval matter again, which stands as the base of all existence. We go further back. We say that if we postulate such primeval matter, it owes its origin itself to God Who is the final basis of existence, the Cause of all Causes. ……………God's creation, to which we can apply the word khalaqa, for in it is involved the idea of measuring, fitting it into a scheme of other things. Cf. liv. 49; also xxv. 59. Here comes in what we know as the process of evolution. On the other hand, the "amr" (=Command, Direction, Design) is a single thing, unrelated to Time, "like the twinkling of an eye" (liv. 50). Another word to note in this connection is ja'ala "making" which seems to imply new shapes and forms, new dispositions, as the making of the Signs of the Zodiac in the heavens, or the setting out of the sun and moon for light, or the establishment of the succession of day and night (xxv 61-62). A further process with regard to the soul is described in the word sawwa, bringing it to perfection (xci. 7) but this we shall discuss in its place. Fatara (xlii. 11) implies, like bada'a, the creating of a thing out of nothing and after no preexisting similitude, but perhaps fatara implies the creation of primeval matter to which further processes have to be applied later, as when one prepares dough but leaves the leavining to be done after. Badaa (without the 'ain), xxx. 27, implies beginning the process of creation; this is made further clear in xxxii. 7 where the beginning of the creation of pristine man from clay refers to his physical body, leaving the further processes of reproduction and the breathing in of the soul to be described in subsequent verses. Lastly, baraa is creation implying liberation from pre-existing matter or circumstance, e.g, man's body from clay (lix. 24) or a calamity from previously existing circumstances (lvii. 22). See also vi. 94, n. 916; vi. 98, n. 923; lix. 24, nn. 5405-6. (2.117)]

2: 118

Asad And [only] those who are devoid of knowledge say, “Why does God not speak unto us, nor is a [miraculous] sign shown to us?” Even thus, like unto what they say, spoke those who lived before their time: their hearts are all alike. Indeed, We have made all the signs manifest unto people who are endowed with inner certainty.

Pickthall And those who have no knowledge say: Why doth not Allah speak unto us, or some sign come unto us? Even thus, as they now speak, spake those (who were) before them. Their hearts are all alike. We have made clear the revelations for people who are sure.

Transliteration Wa qa_lal lazina la_ ya'lamu_na lau la_ yukallimunalla_hu au ta'tina_ a_yah(tun), kaza_lika qa_lal lazina min qablihim misla qaulihim, tasya_bahat qulu_buhum, qad bayyannal a_ya_ti li qaumiy yu_qinu_n(a).

[Ruby’s note: What is conveyed here I believe is the mindset that distinguishes between the people who see sings in the entire creation and they know this is not a coincidence. Whereas the mindset of the people who ignore all these messages coming from reality and want more proof about their Creator, that is arrogance. God created them and sustains them in life, if they are little mindful they can see that their existence and day to day survival all are due to the Grace of God, a little thing happen like a clot in the brain and they are dead, a little deviation happens in the process and here comes a crippled human being, how intricately the human body and the entire universe are working, billions of unrelated factors are synchronizing with billion others to render this reality where human beings function. How arrogant and willful negligence to understand is this to demand proof of the Creator when one is created and sustained by Him. One is sincere pursuit of knowledge and wisdom, the other is demand and challenge of an arrogant mind, these two, as the Quran says again and again, are not same. At fundamental level, these two are making different choices: one attempts to see the whole thing and become humble, the other considers only selected things and justifies their arrogance. At the root of these two groups is the choice of humility versus arrogance, wisdom versus ignorance, and sincerity in faith versus rejection of truth. ]

3: 47 Said she : “ O my Sustainer! How can I have a son when no man has ever touched me?”

(The angel) answered: “Thus it is :God creates what He wills: when He wills a thing to be , He but says unto it, ‘Be’ – and it is.

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3. Sura al-Imran

The Quranic Text & Ali’s Version:

قَالَتْ رَبِّ أَنَّى يَكُونُ لِي وَلَدٌ وَلَمْ يَمْسَسْنِي بَشَرٌ...

3: 47. She said: "O my Lord! how shall I have a son when no man hath touched me?"

C389. She was addressed by angels, who gave her Allah's message.

In reply she speaks as to Allah. In reply, apparently an angel gives Allah's message.

...قَالَ كَذَلِكِ اللّهُ يَخْلُقُ مَا يَشَاء...

He said: "Even so: Allah createth what He willeth;

...إِذَا قَضَى أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُن فَيَكُونُ ﴿٤٧﴾

when He hath decreed a plan, He but saith to it 'Be',

and it is!

إِنَّ مَثَلَ عِيسَى عِندَ اللّهِ كَمَثَلِ آدَمَ ...

3: 59. This similitude of Jesus before Allah is as that of Adam:

C398. After a description of the high position which Jesus occupies as a prophet, we have a repudiation of the dogma that he was Allah, or the son of Allah, or anything more than a man.

If it is said that he was born without a human father, Adam was also so born. Indeed Adam was born without either a human father or mother. As far as our physical bodies are concerned they are mere dust.

In Allah's sight Jesus was as dust just as Adam was or humanity is. The greatness of Jesus arose from the divine command "Be": for after that he was-more than dust - a great Prophet and teacher.

...خَلَقَهُ مِن تُرَابٍ ثِمَّ قَالَ لَهُ كُن فَيَكُونُ ﴿٥٩﴾

He created him from dust, then said to him:

"Be",

and he was.

الْحَقُّ مِن رَّبِّكَ فَلاَ تَكُن مِّن الْمُمْتَرِينَ ﴿٦٠﴾

3: 60. The truth (comes) from Allah alone; so be not of those who doubt.

C399. The truth does not necessarily come from priests, or from the superstitions of whole peoples. It comes from Allah, and where there is a direct revelation, there is no room for doubt.

Other Versions:

3: 47

Pickthall She said: My Lord! How can I have a child when no mortal hath touched me? He said: So (it will be). Allah createth what He will. if He decreeth a thing, He saith unto it only: Be! and it is.

Transliteration Qa_lat anna_ yaku_nu li waladuw wal lam yamsasni basyar(un), qa_la kaza_likilla_hu yakhluqu ma_ yasya_'(u), iza_ qada_ amran fa innama_ yaqu_lu lahu_ kun fayaku_n(u).

3:59

Asad Verily, in the sight of God, the nature of Jesus is as the nature of Adam, who he created out of dust and then said unto him, “Be” – and he is.

Pickthall Lo! the likeness of Jesus with Allah is as the likeness of Adam. He created him of dust, then He said unto him: Be! and he is.

Transliteration Inna masala 'isa_ 'indalla_hi ka masali a_dam(a), khalaqahu_ min tura_bin summa qa_la lahu_ kun fa yaku_n(u).

3: 60

Pickthall (This is) the truth from thy Lord (O Muhammad), so be not thou of those who waver.

Transliteration Al haqqu mir rabbika fala_ taku_m minal mumtarin(a).

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6. [al-Anam, Cattle, Mecca 55]

The Quranic Text & Ali’s Version:

وَهُوَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالأَرْضَ بِالْحَقِّ ...

6: 73. It is He Who created the heavens and the earth in true (proportions):

C896. The argument mounts up here, leading to the great insight of Abraham the true in faith, who did not stop short at the wonders of nature, but penetrated "from nature up to nature's God."

Allah not only created the heavens and the earth: with every increase of knowledge we see in what true and perfect proportions all Creation is held together.

Creatures are subject to Time, but the Creator is not; His word is the key that opens the door of existence. It is not only the starting point of existence, but the whole measure and standard of Truth and Right. there may possibly be, to our sight in this great world, aberrations of human or other wills, but the moment the trumpet sounds for the last day, His Judgement seat will, with perfect justice, restore the dominion of Right and Reality. For His knowledge and wisdom cover all reality.

...وَيَوْمَ يَقُولُ كُن فَيَكُونُ...

the day He saith, "Be," Behold! it is.

...قَوْلُهُ الْحَقُّ وَلَهُ الْمُلْكُ يَوْمَ يُنفَخُ فِي الصُّوَرِ...

His Word is the truth.

His will be the dominion the day the trumpet will be blown.

...عَالِمُ الْغَيْبِ وَالشَّهَادَةِ وَهُوَ الْحَكِيمُ الْخَبِيرُ ﴿٧٣﴾

He knoweth the Unseen as well as that which is open.

For He is the Wise, well acquainted (with all things).

Other Versions:

6: 73

Asad And He it is who has created the heavens and the earth in accordance with [an inner] truth [note 64] – and whenever He says, “Be”, His word comes true; and His will be the dominion on the Day when the trumpet [of resurrection] is blown……………….

Pickthall He it is Who created the heavens and the earth in truth. In that day when He says: Be! it is. His word is the truth, and His will be the Sovereignty on the day when the trumpet is blown. Knower of the invisible and the visible, He is the Wise, the Aware.

Transliteration Wa huwal lazi khalaqas sama_wa_ti wal arda bil haqq(i), wa yauma yaku_lu kun fayaku_n(u), qauluhul haqq(u), wa lahul mulku yauma yunfakhu fis su_r(i), 'a_limul gaibi wasy syaha_dati wa huwal hakimul khabir(u).

[[ Ali’s note - 896 The argument mounts up here, leading to the great insight of Abraham the true in faith, who did not stop short at the wonders of nature, but penetrated "from nature up to nature's God." God not only created the heavens and the earth: with every increase of knowledge we see in what true and perfect proportions all Creation is held together. Creatures are subject to Time, but the Creator is not; His word is the key that opens the door of existence. It is not only the starting point of existence, but the whole measure and standard of Truth and Right. There may possibly be, to our sight in this great world, aberrations of human or other wills, but the moment the trumpet sounds for the last day, His judgment seat will, with perfect justice, restore the dominion of Right and Reality. For His knowledge and wisdom cover all reality. (6.73) ]]

[Asad’s note 64 – See surah 10, note 11 – Lit., “God has not created this otherwise than in accordance with truth” – i.e., to fulfill a definite purpose in accordance with His planning wisdom (Zamakhshari, Baghawi, Razi): implying that everything is the universe –whether existent or potential, concrete or abstract – is meaningful, and nothing is “accidental”, Cf. 3:191 –“O our Sustainer! You have not created [aught of] this without meaning and purpose (batilan)”: and 38:27 – “We have not created heaven and earth and all that is between them without meaning and purpose, as is the surmise (zann) of those who are bent on denying the truth”.]

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16. Sura al-Nahl

The Quranic Text & Ali’s Version:

إِنَّمَا قَوْلُنَا لِشَيْءٍ إِذَا أَرَدْنَاهُ أَن نَّقُولَ لَهُ كُن فَيَكُونُ ﴿٤٠﴾

16: 40. For to anything which We have willed, We but say the Word,

"Be," and it is.

C2066. Allah's "Word" is in itself the Deed, Allah's Promise is in itself the Truth. There is no interposition of Time or Condition between His Will and its consequences, for He is the Ultimate Reality.

He is independent of the proximate or material causes, for He Himself creates them and establishes their Laws as He pleases.

Other Versions:

16: 40

Asad Whenever We will anything to be, We but say unto it Our word “Be” – and it is.

Pickthall And Our word unto a thing, when We intend it, is only that We say unto it: Be! and it is.

Transliteration Innama_ qauluna_ lisyai'in iza_ aradna_hu an naqu_la lahu_ kun fayaku_n(u).

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19. [ Maryam, Mecca 44]

The Quranic Text & Ali’s Version:

مَا كَانَ لِلَّهِ أَن يَتَّخِذَ مِن وَلَدٍ سُبْحَانَهُ...

19: 35. It is not befitting to (the majesty of) Allah that He should beget a son.

Glory be to Him!

...إِذَا قَضَى أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُن فَيَكُونُ ﴿٣٥﴾

When He determines a matter, He only says to it,

"Be,"

and it is.

C2487. Begetting a son is a physical act depending on the needs of men's animal nature. Allah Most High is independent of all needs, and it is derogatory to Him to attribute such an act to Him. It is merely a relic of pagan and anthropomorphic materialist superstitions.

إِنَّا نَحْنُ نَرِثُ الْأَرْضَ وَمَنْ عَلَيْهَا ...

19: 40. It is We Who will inherit the earth, and all beings thereon:

C2492. Cf. 3:180. n. 485; 15:23, n. 1964,

Material property passes from one to another: when one dies, another inherits it. Allah gives life and death, and all that survives after physical death goes back to Allah, the original source of all things.

... وَإِلَيْنَا يُرْجَعُونَ ﴿٤٠﴾

to Us will they all be returned.

وَيَقُولُ الْإِنسَانُ أَئِذَا مَا مِتُّ لَسَوْفَ أُخْرَجُ حَيًّا ﴿٦٦﴾

19: 66. Man says: "What! when I am dead, shall I then be raised up alive?"

أَوَلَا يَذْكُرُ الْإِنسَانُ أَنَّا خَلَقْنَاهُ مِن قَبْلُ وَلَمْ يَكُ شَيْئًا ﴿٦٧﴾

19: 67. But does not man call to mind that We created him before out of nothing?

Other Versions:

19: 35

Asad It is not conceivable that God should have taken unto Himself a son: limitless is He in His glory! When He wills a thing to be, He but says unto it “Be” – and it is!

Pickthall It befitteth not (the Majesty of) Allah that He should take unto Himself a son. Glory be to Him! When He decreeth a thing, He saith unto it only: Be! and it is.

Transliteration Ma_ ka_na lil la_hi ay yat takhidza miw waladin subha_nah idza_ qadha_ amran fa in nama_ yaqu_lu lahu_ kun fayaku_n

19: 40

Asad Behold, We alone shall remain after the earth and all who live on it have passed away, and [when] unto Us all will have been brought back.

Pickthall Lo! We inherit the earth and all who are thereon, and unto Us they are returned.

Transliteration In na_ nahnu naritsul ardha wa man alaiha_ wa ilaina_ yurja'u_n

[ Asad’s note 30: Lit., “WE alone shall the earth and all who are on it”………………see 15:23 note 22………on the use of the term “inheritor” or “heir” in the sense of “one who remains after his predecessor has passed away” – in this case, after all creation has perished. (Cf the expression “the heritage of the heaven and the earth” used with reference to God, in d:180 and 57:10)]

[ Ruby’s note: This is a profound revelation regarding the nature of things we see in reality and the nature of God. What essentially conveyed here is that God is the ultimate reality on which all other transitory realities are based. When the physical base of the Universe is destroyed or recapitulated, what remains is the Essential Being, the source OR CAUSE of all existence, He is the ONLY eternal EXISTENCE. In science the concept of Big Bang gives the implication of this profound truth of our existence and this reality. May be one day science -- by understanding how energy transformed into matter and what happened in the millionth second after the Big Bang—could shed more light into this idea of the Ultimate Existence. ]

19: 66

Asad With all this, man [often] says, “What! Once I am dead, shall I again be brought forth alive?”

Transliteration Wa yaqu_lul insa_nu a idza_ ma_ mittu lasaufa ukhraju hay ya_

19: 67

Asad But does man not bear in mind that We have created him aforetime out of nothing?

Pickthall Doth not man remember that We created him before, when he was naught?

Transliteration Awa la_ yadzkurul insa_nu an na khalaqna_hu min qablu wa lam yaku sai a_

[ Ruby’s note: Here again the Primary creation is indicated. The elements consisting of a human body and the process did not exist in the past.]

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16. [an_nahl, Mecca 70]

The Quranic Text & Ali’s Version:

إِنَّمَا قَوْلُنَا لِشَيْءٍ إِذَا أَرَدْنَاهُ أَن نَّقُولَ لَهُ كُن فَيَكُونُ ﴿٤٠﴾

16: 40. For to anything which We have willed, We but say the Word,

"Be," and it is.

He is independent of the proximate or material causes, for He Himself creates them and establishes their Laws as He pleases.

Other Versions:

16: 40

Asad Whenever We will anything to be, We but say unto it Our word “Be” – and it is.

Pickthall And Our word unto a thing, when We intend it, is only that We say unto it: Be! and it is.

Transliteration Innama_ qauluna_ lisyai'in iza_ aradna_hu an naqu_la lahu_ kun fayaku_n(u).

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19. [Maryam, Mecca 44]

The Quranic Text & Ali’s Version:

مَا كَانَ لِلَّهِ أَن يَتَّخِذَ مِن وَلَدٍ سُبْحَانَهُ...

19: 35. It is not befitting to (the majesty of) Allah that He should beget a son.

Glory be to Him!

...إِذَا قَضَى أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُن فَيَكُونُ ﴿٣٥﴾

When He determines a matter, He only says to it,

"Be,"

and it is.

وَإِنَّ اللَّهَ رَبِّي وَرَبُّكُمْ فَاعْبُدُوهُ هَذَا صِرَاطٌ مُّسْتَقِيمٌ ﴿٣٦﴾

19: 36. Verily, Allah is my Lord and your Lord: Him therefore serve ye:

this is a Way that is straight.

C2488. As opposed to the crooked superstitions which take refuge in all sorts of metaphysical sophistries to prove three in one and one in three. In the Quran there is no crookedness (18:1). Christ's teaching was simple, like his life, but the Christians have made it crooked.

Other Versions:

19: 35

Asad It is not conceivable that God should have taken unto Himself a son: limitless is He in His glory! When He wills a thing to be, He but says unto it “Be” – and it is!

Pickthall It befitteth not (the Majesty of) Allah that He should take unto Himself a son. Glory be to Him! When He decreeth a thing, He saith unto it only: Be! and it is.

Transliteration Ma_ ka_na lil la_hi ay yat takhidza miw waladin subha_nah idza_ qadha_ amran fa in nama_ yaqu_lu lahu_ kun fayaku_n

19: 36 And [thus it was that Jesus always said]: “Verily, God is my Sustainer as well as your Sustainer; so worship [none but] Him: this [alone] is a straight way.”

Pickthall And lo! Allah is my Lord and your Lord. So serve Him. That is the right path.

Transliteration Wa in nal la_ha rab bi wa rab bukum fa'budu_h ha_dza_ shira_thum mustaqim

[ Ruby’s notes: This is simple. The Creator who created everything, why He would become part of His own creation? The Almighty who is the Sustainer of everything, why He would manifest Himself as one of the thing or person He Sustains? The One who is infinite and beyond comprehension, why He would reveal Himself as a finite thing or person? These questions are rational questions and the answers should be simple: it does not make any sense to think and worship an infinite unseen Supreme Being as a finite person in flesh and blood. The concept of Trinity does not stand a chance before the concept Islam offers about God. And this very idea of God and worship of Him should be the foundation of life and its work. This then should constitute the true submission, the Straight Path, the Religion for mankind defined in the Quran in 30:30. ]

[ Ali’s note : 2487 Begetting a son is a physical act depending on the needs of men's animal nature. Allah Most High is independent of all needs, and it is derogatory to Him to attribute such an act to Him. It is merely a relic of pagan and anthropomorphic materialist superstitions. (19.35)

2488 As opposed to the crooked superstitions which take refuge in all sorts of metaphysical sophistries to prove three in one and one in three. In the Qur-an there is no crookedness (xviii. 1). Christ's teaching was simple, like his life, but the Christians have made it crooked. (19.36) ]

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36. Surah Ya Sin (O Thou Human Being)

Mecca 41

The Quranic Text & Ali’s Version:

أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَى أَنْ يَخْلُقَ مِثْلَهُم...

36: 81. "Is not He Who created the heavens and the earth able to create the like thereof?" --

C4027. Cf. 79:27.

Which is the more difficult to create,- man, or the heavens and the earth, with all creatures?

Allah created the heavens and the earth, with all creatures, and He can create worlds and worlds like these in infinity. To Him it is small matter to raise you up for the Hereafter.

... بَلَى وَهُوَ الْخَلَّاقُ الْعَلِيمُ ﴿٨١﴾

Yea,

indeed! for He is the Creator Supreme, of skill and knowledge (infinite)!

إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَنْ يَقُولَ لَهُ ...

36: 82. Verily, when He intends a thing, His command is,

C4028. And His creation is not dependent on time, or instruments or means, or any conditions whatsoever. Existence waits on His Will, or Plan, or Intention. The moment He wills a thing, it becomes His Word or Command, and the thing forthwith comes into existence.

Cf. 2:117; 16:40, n. 2066; etc.

... كُنْ فَيَكُونُ ﴿٨٢﴾

"Be,"

and it is!

Asad’s Version:

36:81 Is, then, He who has created the heavens and the earth not able to create [anew] the like of those [who have died]? Yea, indeed - for He alone is the all-knowing Creator:

(36:82) His Being alone 48 is such that when He wills a thing to be, He but says unto it, "Be" - and it is.

[[Asad’s note - 48 This is the meaning of the phrase innama amruhu - the term amr being synonymous, in this instance, with sha'n ("state [or "manner"] of being"). The exclusiveness of God's creative Being is stressed by the restrictive particle innama. ]]

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40. Ghafir (Forgiving)/al mumin

Mecca 60 [85 verses]

The Quranic Text & Ali’s Version:

هُوَ الَّذِي خَلَقَكُم مِّن تُرَابٍ...

40: 67. It is He Who has created you from dust,

C4444. Cf. this passage with 22:5 and notes 2773 and 2774.

The various stages of man's physical life are:

- first, simple matter (dust);

- the sperm-drop in the father;

- the fertilised ovum in the mother's womb;

- out into the light, as a human child;

- youth and full maturity;

- decay; and

- death.

In some cases the later stages are curtailed or cut off; but in any case, a Term appointed is reached, so that the higher purpose of Allah's Will and Plan may be fulfilled in each given case, that man "may learn wisdom".

... ثُمَّ مِن نُّطْفَةٍ...

then from a sperm-drop,

... ثُمَّ مِنْ عَلَقَةٍ ...

then from a leech-like clot;

... ثُمَّ يُخْرِجُكُمْ طِفْلًا...

then does He get you out (into the light) as a child:

... ثُمَّ لِتَبْلُغُوا أَشُدَّكُمْ...

then lets you (grow and) reach your age of full strength;

... ثُمَّ لِتَكُونُوا شُيُوخًا...

then lets you become old,

... وَمِنكُم مَّن يُتَوَفَّى مِن قَبْلُ...

though of you there are some who die before;

... وَلِتَبْلُغُوا أَجَلًا مُّسَمًّى...

and lets you reach a Term appointed:

... وَلَعَلَّكُمْ تَعْقِلُونَ ﴿٦٧﴾

in order that ye may learn wisdom.

هُوَ الَّذِي يُحْيِي وَيُمِيتُ...

40: 68. It is He Who gives Life and Death;

C4445. The keys of life and death are in Allah's hands. But He is not dependent on time or place or instruments or materials. All that He has to do is to say "Be", and it comes into existence.

Cf. 16:40, and n. 2066; 36:82, and n. 4029.

Conversely, His Will or Command is sufficient to annihilate Existence into Non-Existence (Life into Death) or determine the limits or conditions of Existence or Non-Existence.

... فَإِذَا قَضَى أَمْرًا فَإِنَّمَا يَقُولُ لَهُ...

and when He decides upon an affair, He says to it,

... كُن...

"Be,"

... فَيَكُونُ ﴿٦٨﴾

and it is.

Asad’s Version:

40:67 It is He who creates you out of dust, 48 and then out of a drop of sperm, and then out of a germ- cell; and then He brings you forth as children; and then [He ordains] that you reach maturity, and then, that you grow old - though some of you [He causes to] die earlier -: and [all this He ordains] so that you might reach a term set [by Him), 49 and that you might [learn to] use your reason.

40:68 It is He who grants life and deals death; and when He wills a thing to be, He but says unto it, "Be" - and it is.