hath recorded from the tongue of the infidels: "If thou say, Ye are surely raised after being dead; the unbelievers will say, This is nothing but manifest sorcery" (K. S. II). Also, " If thou dost wonder (at the infidels denying the resurrection), surely astonishing is their saying, 'After ("Iza," lit. "if" or "when") we have been dust, are we a new creation'"(K. S. 13)? The translation of this is: If thou dost wonder, etc., how astonishing are the words of the infidels and deniers who say: "We were dust?" and then, by way of derision: "Are we the resurrected ones? "
Therefore, in another place, rebuking them, He says: "Is our power exhausted by the first creation? Yea; they are in perplexity because of a new creation" (K. S. 50). The import of this is: Are we powerless and exhausted by our first creation? Nay, these infidels are in doubt and perplexity because of a new creation.
As the commentators and people of literal interpretation did not comprehend the meaning of the Divine words and were veiled from the intrinsic purport, they sought to demonstrate through grammatical rules, asserting that when "iza" (lit. "if" or "when") precedes the past tense, it conveys a future meaning. Afterward they were confused by texts in which the word " iza " is not revealed; as it is said: "And the trumpet is sounded; this is the day which hath been promised; every one hath come and with him a driver
