Allah the Exalted said: << أولم يروا كيف يبدئ الله الخلق ثم يعيده إن ذلك على الله يسير >
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Then Allah the Exalted said: with the yā' and the tā' they look " with the yā' it means they see, and the second is you see, so they are two of the seven canonical readings. The author interpreted the vision here as meaning looking, so it is a vision of the eye , and it is possible that it is a vision of the heart, meaning intellectual, in the sense of did they not know, and we look at which is more appropriate from the context of the verse [Al-'Ankabut 29:19] he says: " it is with a dammah on its first letter, and it was read with a fathah from and in the same meaning, that is, He creates them in the beginning " we have now in it a canonical reading and an anomalous reading. The canonical reading from where? The past tense of abda'a is a quadriliteral verb. The anomalous reading says: with a fathah on its first letter from where? From how did we know that this reading is anomalous? Because the author's (may Allah have mercy on him) convention is that when he says "it was read," it is anomalous. The author says: from and " is this folding and unfolding (laf wa nashr) compound or confused? Confused, meaning it has confusion?
The student: Yes.
The Shaykh : Or is it *mushawwash*, meaning not *murakkab*? Look now, "min bada'a" is this according to which of the two readings? This is the anomalous reading, and is according to the seven readings, which is . The truth is that the author would have been better off not doing this, because a person might not understand that this is from the chapter of composition, from the chapter of the confused *laf wa nashr*, and there is no need for it. If the author had said "min" and , it would have been clearer for the student. And his saying: "bi ma'na", what does that mean? It means with one meaning, meaning that and have the same meaning, namely that He creates them in the beginning. That is, how does He, (Glorified and Exalted is He), create them in the beginning? And his saying: , the word *khalq* here is a verbal noun meaning the passive participle, i.e., the created one. How does He begin him and then return him? The verbal noun often comes with the meaning of the passive participle in the Arabic language. From this is His saying, (Glorified and Exalted is He): [Al-Talaq: 6], the pregnancy in the womb means the carried one. And his saying, (peace and blessings be upon him): Sahih Muslim 1718b, meaning the returned one. Here, *khalq* means the created one. And similar to it is His saying, (Glorified and Exalted is He): [Luqman: 11], meaning His created one. Now, his saying: is , meaning the creation as He began them. "Look, the author says: ' meaning the creation as He began them '" is a reference to the fact that *khalq* means the created one, which encompasses all people. And his saying: is . He made it a new sentence (istinaf) for what reason? Because the return of creation cannot be looked at. When is the return of creation? On the Day of Resurrection, in the future. But the beginning of creation can be looked at. For example, we look at the creations of Allah, (Mighty and Majestic), how they are born, how they grow, and how they mature, and we know it. But the return of creation cannot be looked at. Therefore, the author, (may Allah have mercy on him), made his saying: is , so that no one would assume that it is conjoined to , so that its conjunction to would not be valid. Because if it were conjoined to it, the meaning would be: how does He begin the creation and then how does He return it? And here, looking at the manner of the return is impossible. Yes. His saying, (Glorified and Exalted is He): , I mentioned to you that it can be understood as scientific knowledge, and the author proceeded on the basis that it is visual sight. Which is more comprehensive? It appears that the heart-based (qalbiyyah) is more comprehensive, because it includes what a person saw with his eyes and what he learned from others, is that not so? So it is more comprehensive. And know that if a verse can be understood in two meanings, one of which is more comprehensive, it is preferable to interpret it according to the more comprehensive one, because the specific is included in it. Unlike if it is interpreted according to the specific, in which case its meaning is that we have excluded some of its indication. So we say that it is preferable to interpret it according to scientific vision, which is achieved by sight and by hearing as well. Yes, as Allah, (Glorified and Exalted is He), said: [An-Nahl 16:78], hearing and sight are the path to knowledge, and the hearts are the place of consciousness. Yes. And his saying: [Al-'Ankabut: 19], the author says: " mentioned from the first and second creation [An-Nisa 4:30]" meaning it is easy. The beginning of creation is easy for Allah. And read the saying of Allah, (Glorified and Exalted is He): [Al-Imran: 59], it is an easy command for Allah. The return of creation is also easy, due to His saying: [Al-Naziat: 13], just one shout. [Al-Naziat: 14]. And more general than that is His saying, (Glorified and Exalted is He): [Al-Qamar: 50], without any delay. One command from Allah, and the thing is, like the blink of an eye. And this is proof of the perfection of His power, (Exalted and Majestic is He). Yes. And his saying: in a second verse, [Ar-Rum: 27]. So we say to these deniers of the resurrection: Do you acknowledge that Allah created you in the beginning? What do they say? They say: Yes. The deniers who acknowledge the beginning of creation. [Az-Zukhruf: 87], acknowledging this thing. We say to them: Which is easier, the beginning or the return? The answer: The return is easier. So how do you acknowledge the harder one and then deny the easier one? And I say "the harder" not in the sense that it is attributed to Allah, (Mighty and Majestic), but because everything is easy for Him. But we say to these people: Since the beginning is more difficult and more arduous, the return is all the more so that you should acknowledge it. But they acknowledge the beginning because they cannot deny it. They cannot say: "By Allah, Allah did not create us; we created ourselves. The husband is the one who created the child in the womb of the mother." This is not something they can say. Therefore, Allah argued with them using the beginning so that they would acknowledge the return. And his saying: , how do they deny the second?
Or did they not see
أَوَلَمْ يَرَوْاDid they not see
أولم يرواhow Allah begins creation and then repeats it
كَيْفَ يُبْدِئُ اللَّهُ الْخَلْقَ ثُمَّ يُعِيدُهُBegins creation.
يُبْدِئُBada'a
بَدَأَI begin
أبدأYabda'
يبدئYabda'
يبدئBegins creation.
يُبْدِئُHe begins
يَبْدَأُHe began
بدأHe began
بدأI begin
أبدأThe student: Yes.
The Shaykh : Or is it *mushawwash*, meaning not *murakkab*? Look now, "min bada'a" is this according to which of the two readings? This is the anomalous reading