Allah the Exalted said: << خلق الله السموات و الأرض بالحق إن في ذلك لأية للمؤمنين >

Allah the Exalted said: truly, pointing to His power, the Exalted. Good. What does "created" mean? It means He brought it into existence. Allah the Exalted is the Creator of the heavens and the earth, and the Originator of the heavens and the earth. The scholars said: "Originator" means "Inventor," and inventing means bringing a thing into existence without a prior example. From this comes the term "bid' well," meaning a well that has just been dug and is new. Therefore, creation is broader than origination. However, Allah, Mighty and Majestic, has clarified in another verse that He is both the Creator and the Originator. He is the One who brought the heavens and the earth into existence, and He is the Originator of the heavens and the earth. Yes. And His saying: does this mean what is contained within them?
The student: Yes.

The Shaykh : Yes, what is in them. And what is in them, with regard to the children of Adam, is from both of them, and likewise the plants. For the human being was created from clay from the earth, and the plant is also from the earth, as is apparent. And His saying: The author said: "meaning in truth" The prepositional phrase is in the position of an accusative as a *hal* (circumstantial phrase) from the doer of meaning in truth. It is also permissible for it to be a *hal* of intention, an object for the sake of which, meaning in the sense of the object for the sake of which, i.e., He created them for the truth, as He the Exalted said: [Surah Sad: 27] And it is indeed truth. The author's interpretation is supported by His saying: So if He is not playing, Glorified and Exalted is He, then He is in truth. And His saying: The creation referred to in "that" includes everything that developed from the creation of the heavens and the earth, for it is a sign. The heavens and the earth themselves, their creation is a sign pointing to Allah, because the sign of a thing is what points to it and not to others. Here, the heavens and the earth point to Allah, because no one is able to create such heavens and earth, is that not so? So they are a sign for Him. The existence of these heavens and earth points to power, and what is in them of order and lack of disorder and contradiction points to wisdom. If you reflected on many of the events of the heavens and the earth, you would find that each one of them points to power, and naturally to knowledge and to wisdom. It also has a specific indication of what it points to by itself, and this is something to reflect upon; many verses will become apparent to you. Does it say pointing only to the power of Allah? No, to the power of Allah, and to His knowledge, and to His wisdom, and to His mercy, and to His strength. Yes. And all the events of the heavens and the earth, everything in them points to that specific attribute of His. And His saying: The author said: "They were singled out for mention because they are the ones who benefit from them in faith, unlike the disbelievers." Correct. The cosmic signs are not benefited from except by the believer, and the disbeliever does not benefit. The disbeliever says: This is nature that manages itself, and it punishes people by itself, and it brings good to people by itself, and he does not benefit. And the believer benefits from that. Likewise, the legislative signs: the believer benefits from them, and the non-believer does not benefit. So the signs, the cosmic and the legislative, do not benefit except the believer. If someone says: The believer is a believer, how does he benefit? We say: Yes, he benefits with what? With an increase in faith. And the increase of faith is undoubtedly a benefit, a great benefit, because faith either increases, or decreases, or remains as it is. And the last of these may be rare, that faith does not increase or decrease. So it is either in increase or in decrease, this is the majority. However, I doubt the existence of the third category in this division, which is that it does not increase or decrease, because the lack of increase in faith leads to its decrease. For faith increases with obedience, as is understood by everyone. If obedience is lost, decrease occurs. The rational division is that it is either increasing, or decreasing, or remaining in its state. And the conception or occurrence of the third category, Allah knows best about it. He said: