As for the first opinion, it is not the apparent meaning of the wording for two reasons: the first of which is
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The Shaykh : He said: "It is not the apparent meaning of the wording for two reasons: the first is that the wording does not imply it according to the Arabic language in which the Qur'an was revealed. Do you not see the saying of Allah, the Exalted: [Ash-Shuraa 42:30] and His saying: [Ar-Rum 30:41] and His saying, the Exalted: [Ali 'Imran 3:182] So what is intended is what the person himself earned and what he sent before, even if he did it with other than his hand, unlike when one says: I did it with my hand, as in His saying, the Exalted: [Al-Baqarah 2:79] For it indicates direct involvement with the hand".
So the Qur'an, according to the Arabic language, attributes the action to the hand, and what is intended? Who is intended? Yes, the intended one is the worker or the earner or something similar to that, as in the examples.
"The second is that if the intended meaning were that Allah created these animals with His hand, the wording of the verse would have been: We created for them with Our hands animals, as Allah, the Exalted, said regarding Adam:[Sad 38:75] Because the Qur'an was revealed with clarity, not with obscurity, as Allah, the Exalted, said: [An-Nahl 16:89]
And when the invalidity of the first opinion becomes apparent" What is the first opinion? That Allah created the animals with His hand "when the invalidity of the first opinion becomes apparent, it is established that the correct one is the second opinion, which is that the apparent meaning of the wording is that Allah, the Exalted, created the animals as He created other things, and He did not create them with His hand. But attributing the action to the hand is like attributing it to the self according to the Arabic language, unlike when it is attributed to the self and made transitive with the preposition 'ba' to the hand. So be aware of the difference, for being aware of the differences between similar things is one of the best types of knowledge, and through it many difficulties are resolved".
And whatever strikes you of disaster - it is for what your hands have earned
وما أصابكم من مصيبة فبما كسبت أيديكمCorruption has appeared throughout the land and sea by [reason of] what the hands of people have earned so He may let them taste part of [the consequence of] what they have done that perhaps they will return [to righteousness].
ظهر الفساد في البر والبحر بما كسبت أيدي الناس ليذيقهم بعض الذي عملوا لعلهم يرجعونThat is for what your hands have put forth
ذلك بما قدمت أيديكمSo woe to those who write the "scripture" with their own hands, then say, "This is from Allah,"
فويل للذين يكتبون الكتاب بأيديهم ثم يقولون هذا من عند اللهSo the Qur'an, according to the Arabic language, attributes the action to the hand, and what is intended? Who is intended? Yes, the intended one is the worker or the earner or something similar to that, as in the examples.
"The second is that if the intended meaning were that Allah created these animals with His hand, the wording of the verse would have been: We created for them with Our hands animals, as Allah, the Exalted, said regarding Adam:
what prevented you from prostrating to that which I created with My hands?
ما منعك أن تسجد لما خلقت بيديAnd We have sent down to you the Book as clarification for all things
ونزلنا عليك الكتاب تبيانا لكل شيءAnd when the invalidity of the first opinion becomes apparent" What is the first opinion? That Allah created the animals with His hand "when the invalidity of the first opinion becomes apparent, it is established that the correct one is the second opinion, which is that the apparent meaning of the wording is that Allah, the Exalted, created the animals as He created other things, and He did not create them with His hand. But attributing the action to the hand is like attributing it to the self according to the Arabic language, unlike when it is attributed to the self and made transitive with the preposition 'ba' to the hand. So be aware of the difference, for being aware of the differences between similar things is one of the best types of knowledge, and through it many difficulties are resolved".