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وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ أَرِنِي كَيْفَ تُحْيِي الْمَوْتَىٰ ۖ 

قَالَ أَوَلَمْ تُؤْمِن ۖ قَالَ بَلَىٰ وَلَٰكِن لِّيَطْمَئِنَّ قَلْبِي

قَالَ فَخُذْ أَرْبَعَةً مِّنَ الطَّيْرِ فَصُرْهُنَّ إِلَيْكَ 

ثُمَّ اجْعَلْ عَلَىٰ كُلِّ جَبَلٍ مِّنْهُنَّ جُزْءًا 

ثُمَّ ادْعُهُنَّ يَأْتِينَكَ سَعْيًا

وَاعْلَمْ أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ

(الآية 260 من سورة البقرة)

The Mountains

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I told them: I find it in the Book of Allaah

But they said to me: We do not find it in the books of men

They want me to understand the words of Allaah through the words of their scholars.

The words of Allaah from the Book of Allaah are sufficient for me,
and I have no need for the words of the commentators from their books of commentary.

Allaah gives life to the mountains, not to the birds

Ibraaheem calls upon the mountains, not upon the birds

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The context of this passage in Surah al-Baqarah consists of three verses:

• In verse 2:258, Ibraaheem said: “My Lord is the One who gives life and causes death.”
  The subject of this verse is the concept of “giving life from death.” The name Ibraaheem appears in this verse, and it is directly connected to him. The scene here is of the dead dust which Allaah gave life to, creating Adam from it.

• In verse 2:260, Ibraaheem said: “My Lord, show me how You give life to the dead.”
  The subject of this verse is again the concept of “giving life from death.” The name Ibraaheem appears in this verse, and it is directly connected to him.

• Between these two verses that share the subject of “giving life from death” comes verse 2:259. In it, the name of Ibraaheem is not mentioned, nor is it clearly related to him. The subject of this verse is the concept of “resurrection from death,” not “giving life from death.”

“Or like him who passed by a township which had fallen into ruin. He said: How will Allaah bring this back to life after its death? So Allaah caused him to die for a hundred years, then resurrected him...”

The verse explains that Allaah caused the living man to die for a hundred years, “then resurrected him” — not “then gave him life.”
So, if Ibraaheem had killed the birds by slaughtering, cutting, and distributing them on the mountains, then his supplication should have been: “My Lord, show me how You resurrect the dead,” not “My Lord, show me how You give life to the dead.”

There is a difference in meaning between “Show me how You give life to the dead” and “Show me how You resurrect the dead.” Resurrection after death is for one who already had life before. But giving life from death is about placing a soul in something lifeless that never had life before:

“How can you disbelieve in Allaah when you were lifeless and He gave you life, then He will cause you to die, then He will give you life again, then to Him you will return?” (2:28).

Therefore, distinguishing between the concept of “giving life from death” and “resurrection from death” shows the error of the claim that Allaah gave life to the birds, not to the mountains — and the error of saying that Ibraaheem called upon the birds rather than the mountains.

Allaah, the All-Mighty, the All-Wise, knows the true supplication of Ibraaheem. And Ibraaheem understood the difference between the concept of giving life from death (from dust to Adam) and the concept of resurrection from death (on the Day of Judgment).

The birds in Ibraaheem’s hand were physical, tangible evidence that he placed upon the mountains, and then the mountains came to life by Allaah’s permission. If Allaah had given life to the mountains simply by His command “Be! and it is”, then Ibraaheem would not have seen how Allaah gives life to the dead.

Proof that the mountains are the correct answer

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Ruling out the birds as not being the correct answer—linked to the phrase “then call them, they will come to you in haste”—does not mean that the role of the birds in the verse has ended. Allaah placed in the hand of Ibraaheem a tangible, material sign: if Ibraaheem placed it upon the mountain, the mountain would come to life by Allaah’s permission. This placement appears in three examples in the Quraan:

• Ibraaheem places a bird upon the mountain, and the mountain comes to life by Allaah’s permission.

• The Children of Israel strike the murdered man with part of the cow, and the slain man comes to life by Allaah’s permission:
  “So We said: Strike him with part of it; thus does Allaah bring the dead to life, and He shows you His signs that you might reason.”

• Allaah sends down water upon the humbled earth, and it comes to life by His permission:
  “And among His signs is that you see the earth humbled; but when We send down water upon it, it stirs and swells. Indeed, He who gives it life is surely the Giver of life to the dead; truly, He is over all things competent.”

After we have identified the meaning of the word “the dead” in the phrase “My Lord, show me how You give life to the dead”, we move on to the second source of confusion for the commentators of this verse: the word “juz’an” (part). This word imposed upon the verse the imagined meaning of dismemberment.

In the phrase “then place upon every mountain a portion of them”, the word “juz’an” here does not mean fragmentation or cutting into pieces; rather, it means a share, an allotment, a section, a group, or a faction. The word “juz’” occurs in the Quraan three times:

• “then place upon every mountain a portion of them”

• “and they assigned to Him a portion out of His servants”

• “It has seven gates; for every gate there shall be an assigned portion of them.”

It seems that the commentators’ understanding of the word “juz’an” forced them to interpret the word “fasurhunna” as meaning “cut them up.” But here, we observe that the commentators did not take into account that “fasurhunna” is tightly bound to the word “ilayk” (to you), such that together they form an indivisible expression.

It is certain in the Arabic tongue that one cannot replace or interpret a single word in a phrase of two words like “fasurhunna ilayk”; the meaning does not stand if we attempt to say “cut them up to you.” If Allaah had intended by “fasurhunna” the meaning of “cut them up,” He would have said to Ibraaheem: “Cut them up,” referring to the birds. The concept of cutting and dismembering is indeed found in the Quraan:

• “If there were a Quraan by which the mountains were moved, or the earth cut apart, or the dead made to speak …”

• “When they saw him, they greatly admired him, and they cut their hands …”

Therefore, the intended meaning in this verse is: “gather them close to yourself.”

In Lisaan al-‘Arab: “in a ṣurra—that is, in a group not dispersed.”

al-ṣurr: the purse. I tied the purse: I tightened it. In the hadeeth, the Prophet said to Jibreel: “You come to me with your eyes ṣarr—held tight together—as a sad person does.”

The root meaning of ṣarr is gathering and tightening.

Ṣarra (صَرَّ)
A triliteral verb, sometimes intransitive, sometimes transitive with a preposition. Ṣarrartu, aṣurru, ṣurra, verbal noun ṣarr.

1. Ṣarrat al-daraahim fi al-ṣurra — She placed the coins in the purse.

2. Ṣarrat al-ṣurra — She tied it tightly. She went wrapping her garment and tightening her clothes.

3. Ṣarra al-naaqah — He tied the udder of the she-camel with a strap so that her young would not suckle.

4. Ṣarra al-faras aw al-himaar aw al-kalb udhunahu — The horse, donkey, or dog pricked up its ear, raising it to listen.

The Pronouns in the Verse Apply Equally to the Birds and to the Mountains

The words “ṭayr” (birds) and “jibāl” (mountains) are broken plurals of inanimate entities. In Arabic grammar, broken plurals of inanimates are referred to with feminine plural or singular pronouns.

"He said: Take four of the birds, then incline them (the pronoun here refers to the nearest noun, i.e., the living birds) to yourself; then place upon every mountain a portion of them (the pronoun here refers to the nearest noun, i.e., the word mountain, a singular noun referring to the collective of dead mountains); then call them (the mountains brought to life by Allaah), and they will come to you in haste."

Observe Allaah’s wisdom in mentioning the word “jabal” (mountain) in the singular form. This is a test for the reader’s reflection on the intended meaning of Allaah’s words, and a reminder not to be confused into thinking that the plural pronoun refers only to the birds.

A pronoun refers back to the nearest antecedent noun:

The noun to which the pronoun in “then call them, they will come to you in haste” returns is “jabal” (mountain). Since the number is four, the referents are the mountains.

"So he cast it down, and behold, it was a living serpent slithering" (Ṭāhā 20) compared with "So he cast down his staff, and behold, it was a manifest serpent" (al-A‘rāf 107). In both cases, the staff became alive and began to move by Allaah’s permission. Likewise with the mountains: the word “to hasten” (yas‘ā) denotes fast walking or going somewhere with intent.

The word “ṭayr” (birds) is not a sound plural (neither masculine nor feminine), but a broken plural. This type of plural is the most common in Arabic for words that do not follow the sound plural patterns.

The feminine pronoun in “they will come to you” (ya’tīnaka) refers to “ṭayr” (birds), because “ṭayr” is a broken plural of inanimate entities. In Arabic grammar, such plurals are treated as feminine, even if their singular form (ṭā’ir, bird) is masculine.

The feminine pronoun “minhunna” (of them) in the verse implicitly refers to the mountains (even though they are mentioned in the singular “jabal” to indicate the distribution), because in meaning they are a broken plural of inanimates. Thus, they fall under the grammatical rule that requires attributing verbs and pronouns in the feminine form to broken plurals of inanimates.

Conclusion

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Did Abraham take four birds, place them on four mountains, then God gave life to the mountains, and Abraham called upon the mountains until they came to him walking swiftly?

The answer is definitely no, because there is nothing in the verse that indicates such, and because applying the experiment literally would only lead Abraham to conclude: “God has spoken the truth in full and complete perfection.” Surely Abraham already had such faith and certainty that convinced him not to conduct the experiment, in line with the principle: “Do not put the Lord your God to the test.” The word of God sufficed him without the need for a physical demonstration, as if Abraham had seen the giving of life to the mountains with his own eyes.

Abraham said, “My Lord, show me,” thus he expected a vision, an actual seeing of the process of giving life, similar to what was stated in the previous verse (2:259), as follows:

• “Look at your food and your drink—untouched by time.”

• “And look at your donkey, and We will make you a sign for the people.”

• “And look at the bones, how We raise them and then clothe them with flesh.”

In the previous verse, the detailed account made the denier of resurrection acknowledge that God is capable of all things. But in this verse, the same God who had shown Abraham the dominion of the heavens and the earth sealed the verse with a profound wisdom: that God is Al-‘Azīz (All-Mighty), Al-Ḥakīm (All-Wise), to bring full reassurance to Abraham’s heart.

—The End—

Und [erinnere, o Prophet], als Ibraaheem sagte: „Mein Herr, zeige mir, wie Du die Toten lebendig machst.“ [Allaah] sprach: „Glaubst du denn nicht?“ Er (Ibraaheem) sagte: „Doch, gewiss! Aber nur, damit mein Herz Ruhe findet.“ [Allaah] sprach: „Nimm dir vier Vögel und nimm sie zu dir. Dann setze (einen von den vier Vögeln) auf jeden Berg. Danach rufe sie (die Berge); sie (die Berge) werden eilends zu dir kommen. Und wisse (Ibraaheem), dass Allaah Allmächtig und Allweise ist.“

[2:260]

In Vers 259 der Sure Al-Baqara ließ Allaah den Leugner der Auferstehung sterben, damit er eine praktische Demonstration erleben konnte, die bewies, dass Allaah die Toten wieder zum Leben erwecken kann und über alle Dinge Macht hat. In Vers 260 jedoch hatte Ibrahim bereits einen Glauben, der ausreichte, um sein Herz allein durch das zu beruhigen, was Allaah ihm erläutern würde.

Das bedeutet, dass es keine Vögel gab, dass Ibrahim die Berge nicht rief und dass die Berge nicht als Antwort auf einen vermeintlichen Ruf beweglich wurden. Vielmehr war die tatsächliche Situation eine theoretische Erklärung darüber, wie das Wiederbeleben der Toten geschieht.

Ibrahim stieg nicht in die Himmel hinauf und reiste auch nicht über die Erde: „Und so zeigten Wir Ibrahim das Reich der Himmel und der Erde, damit er zu denjenigen gehöre, die Gewissheit haben.“

Vers 260 endet mit der Aussage: „Und wisse, dass Allaah Allmächtig und Allweise ist“, um zu betonen, dass Allaahs Macht und Weisheit das Hauptthema dieses Verses sind. Im Gegensatz dazu wurde die Demonstration von Allaahs Allmacht im vorherigen Vers (259) hervorgehoben, der mit den Worten endet: „Er sagte: ,Ich weiß, dass Allaah zu allem die Macht hat.‘“

Es gibt einen deutlichen Unterschied zwischen „Zeige mir, wie Du die Toten lebendig machst“ und „Zeige mir, wie Du die Toten auferweckst“. Die Erweckung zum Leben (الإحياء) ist das Thema von Vers 260, während die Auferstehung (البعث) das Thema von Vers 259 ist: „So ließ Allaah ihn für hundert Jahre sterben, dann erweckte Er ihn wieder.“ Die Auferstehung bezieht sich auf diejenigen, die bereits gelebt haben, während das Erwecken zum Leben bedeutet, einer toten, zuvor leblosen Sache eine Seele zu verleihen, wie es in der Aussage heißt:

„Wie könnt ihr Allaah verleugnen, wo ihr doch tot wart und Er euch zum Leben erweckte? Dann lässt Er euch sterben, dann bringt Er euch wieder zum Leben, und dann werdet ihr zu Ihm zurückgebracht.“

Prophet Ibrahim glaubte bereits an die Auferstehung, wollte aber verstehen, wie das Leben in die Leblosen gebracht wird.

Allaah befahl Ibrahim, vier Vögel zu nehmen und sie „zu sich zu neigen“ (صرهن إليك), was bedeutet, sie in seinem Besitz zu halten, nicht sie auf Bäume zu setzen oder fliegen zu lassen. Die Vögel symbolisieren die Seele, wie in dem Vers: „Und jedem Menschen haben Wir sein Schicksal an seinem Hals befestigt“, oder in Bezug auf Prophet Eessa (Jesus), der aus Lehm einen Vogel formte und die Toten mit Allaahs Erlaubnis zum Leben erweckte. Das Platzieren der Vögel auf den Bergen symbolisierte das Einhauchen des Lebens in sie.

„Dann lege auf jeden Berg einen Teil von ihnen.“ Hier bedeutet das Wort „Teil“ (جزءًا) nicht das Zerschneiden oder Zerteilen der Vögel, sondern einen Anteil oder Abschnitt, wie in den Versen: „Und sie haben Allaah einen Anteil von Seinen Dienern zugeschrieben“, oder: „Sieben Tore hat sie; jedem Tor ist ein Teil von ihnen zugewiesen.“ Die Vögel sind also Teil des Berges und symbolisieren, wie die Seele in den Körper eintritt, um ihn zu beleben. Als Ibrahim die Teile der Vögel auf den Bergen platzierte, wurden sie zum Leben erweckt, sodass er sie rufen konnte, und sie kamen eilends zu ihm, wodurch sein Herz in seinem Streben nach Verständnis beruhigt wurde.

Der Vers: „So sagten Wir: ,Schlagt ihn mit einem Teil davon.‘ So bringt Allaah die Toten zum Leben und zeigt euch Seine Zeichen, auf dass ihr Verstand haben möget.“ stellt eine Parallele dar. Die Israeliten schlugen den toten Mann mit einem Teil der Kuh, die Allaah ihnen zu schlachten befohlen hatte, und Allaah erweckte ihn mit Seiner Erlaubnis wieder zum Leben. Ebenso wurde Prophet Ibrahim befohlen, einen Teil der Vögel auf vier Berge zu legen, und ihm wurde gezeigt, dass sie kommen würden, wenn er sie rufen würde.

„Dann rufe sie“ bezieht sich auf die Berge, die Allaah mit den Vogel-Seelen, die Ibrahim auf sie gelegt hatte, zum Leben erweckte. Doch es ist plausibel, dass Ibrahim die Berge tatsächlich nicht rief, da das eigentliche Ziel des Verses war, dass sein Herz durch diese praktische Demonstration Ruhe findet. Dies unterscheidet sich vom vorherigen Vers (259), wo Allaah den zweifelnden Mann für 100 Jahre sterben ließ, ihn dann wiederbelebte und ihm zeigte, wie Er die Knochen zusammensetzt und mit Fleisch bekleidet. Daraufhin bestätigte der Mann sein Verständnis, indem er sagte, dass er nun wisse, dass Allaah zu allem fähig ist.

Et [rappelle, ô Prophète] quand Ibraaheem dit : « Mon Seigneur, montre-moi comment Tu redonnes la vie aux morts. » [Allaah] dit : « Ne crois-tu donc pas ? » Il (Ibraaheem) répondit : « Si, bien sûr ! Mais [je demande] seulement afin que mon cœur soit rassuré. » [Allaah] dit : « Prends quatre oiseaux et attache-les à toi. Puis place (un des quatre oiseaux) sur chaque montagne. Ensuite appelle-les (les montagnes) ; elles (les montagnes) viendront à toi rapidement. Et sache (Ibraaheem) qu’Allaah est Puissant et Sage. »

[2:260]

Dans le verset 259 de la sourate Al-Baqara, Allaah fit mourir celui qui niait la résurrection afin qu’il puisse vivre une démonstration pratique prouvant qu’Allaah est capable de ramener les morts à la vie et qu’Il a pouvoir sur toute chose. Cependant, dans le verset 260, Ibrahim avait déjà une foi suffisante pour que son cœur trouve l’apaisement simplement à travers l’explication qu’Allaah lui donnerait.

Cela signifie qu’il n’y avait pas d’oiseaux, qu’Ibrahim n’a pas invoqué les montagnes et que les montagnes ne se sont pas déplacées en réponse à un appel supposé. La situation réelle était plutôt une explication théorique de la vision de la résurrection des morts.

Ibrahim n’est pas monté aux cieux et n’a pas non plus parcouru la terre : « Et c’est ainsi que Nous avons montré à Ibrahim le royaume des cieux et de la terre afin qu’il soit de ceux qui ont une certitude. »

Le verset 260 se termine par l’expression : « Et sache qu’Allaah est Tout-Puissant, Sage. » Cela met en avant que la puissance et la sagesse d’Allaah sont le sujet central de ce verset. En revanche, la démonstration du pouvoir d’Allaah sur toute chose a été soulignée dans le verset précédent (259), qui se conclut par la déclaration : « Il dit : ,Je sais qu’Allaah a pouvoir sur toute chose.‘ »

Il y a une différence distincte entre « Montre-moi comment Tu donnes la vie aux morts » et « Montre-moi comment Tu ressuscites les morts ». L’acte de donner la vie (الإحياء) est le sujet du verset 260, tandis que la résurrection (البعث) est le sujet du verset 259 : « Alors Allaah le fit mourir pendant cent ans, puis Il le ressuscita. » La résurrection concerne ceux qui ont déjà vécu, tandis que donner la vie signifie insuffler une âme à ce qui était inanimé, comme dans :

« Comment pouvez-vous renier Allaah alors que vous étiez sans vie et qu’Il vous a donné la vie ? Puis Il vous fera mourir, puis Il vous fera revivre, et ensuite c’est vers Lui que vous serez ramenés. »

Le prophète Ibrahim croyait déjà en la résurrection, mais il voulait comprendre comment la vie est insufflée à ce qui est inanimé.

Allaah ordonna à Ibrahim de prendre quatre oiseaux et de « les incliner vers lui » (صرهن إليك), ce qui signifie les garder en sa possession, et non pas les poser sur des arbres ou les laisser s’envoler. Les oiseaux symbolisent l’âme, comme dans le verset : « Et Nous avons attaché les actions de chaque homme à son cou », ou encore dans le contexte du prophète ‘Issa (Jésus), qui façonna un oiseau à partir d’argile et ressuscita les morts par la permission d’Allaah. Le fait de placer les oiseaux sur les montagnes symbolisait l’insufflation de la vie en eux.

« Puis place sur chaque montagne une partie d’eux. » Ici, le mot « partie » (جزءًا) ne signifie pas découper ou démembrer les oiseaux, mais plutôt une part ou une section, comme dans : « Et ils attribuent à Allaah une part de Ses serviteurs », ou encore : « Elle a sept portes, et à chaque porte correspond une partie d’entre eux. » Les oiseaux font partie de la montagne, symbolisant la manière dont l’âme entre dans un corps pour lui donner la vie. Lorsqu’Ibrahim plaça la partie des oiseaux sur les montagnes, ils reprirent vie, lui permettant de les appeler ; ils vinrent alors rapidement vers lui, répondant ainsi à son désir de compréhension.

Le verset : « Puis Nous dîmes : ,Frappez-le avec une partie d’elle.‘ Ainsi Allaah ramène-t-Il les morts à la vie et vous montre-t-Il Ses signes afin que vous raisonniez. » constitue un cas parallèle. Les Israélites frappèrent l’homme mort avec une partie de la vache qu’Allaah leur avait ordonné de sacrifier, et Allaah le ramena à la vie par Sa volonté. De même, le prophète Ibrahim reçut l’ordre de placer une partie des oiseaux sur quatre montagnes et vit qu’en les appelant, ils viendraient à lui rapidement.

« Puis appelle-les » se réfère aux montagnes, qu’Allaah fit revivre avec les âmes des oiseaux qu’Ibrahim y avait placés. Toutefois, il est possible qu’Ibrahim n’ait pas réellement appelé les montagnes, car l’objectif apparent du verset était qu’il atteigne la tranquillité du cœur à travers cette démonstration pratique. Cela contraste avec le verset précédent (259), où Allaah fit mourir l’homme qui doutait pendant 100 ans, puis le ressuscita et lui montra comment Il rassemble et revêt les os de chair. L’homme affirma alors sa compréhension en disant qu’il savait maintenant qu’Allaah est capable de toute chose.

Prophet Ibrahim's request in Surah Al-Baqarah (2:260) was not about proving the resurrection after death, as he already believed in it and had a heart full of faith. Instead, he sought to understand how Allaah gives life to the lifeless, as hinted in the verse: "How can you disbelieve in Allah when you were lifeless, and He brought you to life?" (2:28).

In the verse, when Allaah instructed Ibrahim to take four birds, the directive "place a portion on every mountain" suggests that the birds were symbols of life or souls. Ibrahim placed these representations on the mountains and then called upon the mountains themselves, not the birds. This aligns with the phrase "then call them; they will come to you in haste", referring to the majestic display of life being granted to the mountains by Allaah's command.

This interpretation reflects Allaah's showing Ibrahim a grand sign, not something as limited as reviving small birds. It aligns with the verse: "And thus We showed Ibrahim the realms of the heavens and the earth so that he would be among those of sure faith" (6:75). The experience likely unfolded as a visionary display, where Ibrahim witnessed the immense power of Allaah in granting life to the mountains, strengthening his understanding and certainty.

In conclusion, this view emphasizes that the scene was about demonstrating Allaah's ability to bring life to the lifeless on a grand, universal scale, befitting the scope of Ibrahim's inquiry.

"Then call upon them; they will come to you in haste"
(Surat Al-Baqarah 2:260)

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Scholars have differed regarding the types of the four birds that Allaah commanded Prophet Ibrahim to take and bind to himself, as well as the manner in which they came. However, they unanimously agreed that it was the four birds that responded to Ibrahim’s call.

Had the scholars considered the fact that the four birds would move from their positions as soon as each was placed on its designated mountain, they might have realized that Ibrahim’s call was actually directed at the mountains themselves. The mountains, then, would be the ones responding to his call, allowing Ibrahim to witness Allaah’s sign in reviving the mountains, which are metaphorically lifeless.

The sign here is not in the birds—since they are already among the living—but rather in the mountains, which symbolize lifeless entities responding to divine power.

The verse from Surah Al-Baqarah (2:260), particularly the phrase "Thumma ud‘uhunna ya'teenaka sa‘yā" (Then call them; they will come to you in haste), has been interpreted in various ways by scholars. While traditional exegeses focus on the four birds mentioned, your interpretation shifts attention to the mountains, suggesting a different reading of the divine sign.

Points of Divergence in Interpretation:

1. Traditional View of the Birds as the Focus:

   • Classical scholars like Ibn Kathir and Al-Tabari emphasize that Prophet Ibrahim was instructed by Allaah to handle four birds, train them, and divide their parts, placing portions on various mountains. Upon calling them, Allaah revived the birds, demonstrating His ability to bring life after death. This interpretation aligns with the preceding verses, which discuss resurrection.

2. Alternative Interpretation: The Mountains as the Focus:

   • This perspective asserts that the sign lies in the mountains responding to Ibrahim's call. According to this view, the act of "calling them" refers to the mountains, symbolizing their obedience to divine command. The birds, while mentioned, are secondary to the broader context of Allaah’s power over all creation.

3. Linguistic and Contextual Analysis:

   • The term “sa‘yā” (in haste) can be interpreted metaphorically, suggesting that the mountains themselves "move" or respond in a way that signifies life.
   • The connection between the lifelessness of mountains and the living nature of birds invites reflection on the broader signs of life that Allaah can manifest.

4. Key Argument for a Mountain-Centric View:

   • If the birds were already alive and trained to respond, their obedience might not represent a new sign of Allaah's creative power. However, if the mountains, which are inherently inanimate, respond to the call, this would serve as a profound sign of life and obedience imbued by Allaah.

This interpretation highlights the idea that the focus of the verse is not limited to physical resurrection but extends to the universal signs of Allaah's authority over life and creation. Would you like additional references to tafsir literature or further elaboration on specific aspects of this interpretation?