Al-Infitar 82:8 - Linguistic Miracle

In whatever form He willed, He assembled you

This verse explains the previous one. The previous verse described three stages or actions that Allah performed with regards to man’s creation. The word Rakkaba is translated as assembled. At its root, it means to form objects by stacking or compounding things on top of each other. The previous verse described the three stages that were stacked on top of each other, one after the other, that completed man. Then what is the point of mentioning them again?

The answer is the phraseology of this verse itself. The word Rakkaba (assembled) is driven to the very end against the norm to highlight that what Allah mentions before it is the important part being highlighted, not the mere fact that He assembled us. The norm is to say it this way:

He assembled you in whatever form He willed.

Instead, Allah foregrounds the fact that He formed us in a form purely of His own choosing, will and wisdom. Allah is emphasizing these words: In whatever form He willed If I create a robot for example to lift heavy loads, I will optimize it for the role I have in my mind for it. I will make its components strong, sturdy, durable, resistant to degrading, and firmly assembled. I had a purpose for it, and according to that purpose, I formed it and optimized its part. In the above sentence. Allah is highlighting that He created us in a form that He willed. Allah is al karīm, the perfect one. If He creates us in a form of His own will, yet without purpose and in vain, is that not a defect or flaw? To do anything for vanity, is a defect. Our creation is purely subject to the will of Allah. If He so wished, He would never have created us. Yet He did create us. To say that Allah WILLED something in vain for no reason, is itself a defect. Yet Allah, being the Karīm, is free of this flaw. Since He is al Karīm, it necessarily follows that He does not do anything in vain, and this includes our creation. Secondly, as mentioned above, what is implied by being deluded concerning Allah also includes the fact that someone can get carried away by the graciousness and kindness of Allah. Allah is kind and forgiving, this fact can lead a sinner to carry on in his sins and get deluded that Allah does not punish someone for his sins. This can even go one step further where this kindness of Allah leads a man to commit even more sins. I know this is a sin but Allah, being so forgiving and kind as He is, will forgive me for it. This is a false attribution to Allah who is also just and wise. This leads to the next verse: