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I.e., out of organic substances which derive their nourishment - and hence their capability of development, proliferation and evolution - either directly or indirectly from the earth (Razi). This is evidently also the meaning of the Qur'anic references to man as "created out of dust" (cf. 3:59 , 18:37 , 22:5 , and 30:20 ).
See 2:186 .
See 7:74 and the corresponding notes.
A short account of the tribe of Thamud (the "Second 'ad" of pre-Islamic poetry) is found in surah {7}, note [56]. Salih is believed to have been the second prophet, after Hud, sent to the Arabs.
The story of Salih and the Thamud people has been told from another point of view in vii. 73-79. The difference in the point of view there and here is the same as in the story of Hud: see n. 1545 to xi. 50. Note how the story now is the same, and yet new points and details are brought out to illustrate each new argument. Note, also, how the besetting sin of the 'Ad-pride and obstinacy-is distinguished from the besetting sin of the Thamud-the oppression of the poor, as illustrated by the test case and symbol of the She-camel: see n. 1044 to vii, 73. All sin is in a sense pride and rebellion; yet sins take particular hues in different circumstances, and these colours are brought out as in a most artistically painted picture-with the greatest economy of words and the most piercing analysis of motives. For the locality and history of the Thamud see n. 1043 to vii. 73.
For Anshaa as process of creation see n. 923 to vi. 98 and the further references given there. As to his body, man has been produced from earth or clay, and his settlement on earth is a fact of his material existence. Therefore we must conform to all the laws of our physical being, in order that through our life on this earth we may develop that higher Life which belongs to the other part of our being, our spiritual heritage. Through the use we make of our health, of our tilth, of our pastures, of material facts of all kinds, will develop our moral and spiritual nature.