Commentary on Tafsir al-Jalalayn: ((And they said to their skins, “Why did you testify against us?” They said, “It was Allah who gave us speech, the One who gives speech to everything.”)) That is, He intended to give them speech ((and He is the One who created you the first time, and to Him you will return))

He gives speech to everything. The author said: “That is, He intended to give them speech”. There is no need for this qualification, because no one can compel Allah the Exalted, so that we would say this action is qualified by intention. We say, “He gave speech to everything,” and we do not say, “He intended to give them speech,” because it is not possible for a thing to speak except after the will of Allah. Such a qualification is inappropriate, because if we considered it, we would say that every action mentioned by Allah about Himself must be qualified by intention, and this is repugnant. Indeed, we know that every action Allah performs is by His will, as He the Exalted said: . Did Allah the Exalted give speech to the stone? Yes, He gave speech to the stone and the tree, and the recitation of the pebbles and the food was heard in the presence of the Prophet (peace and blessings be upon him). Rather, Allah the Exalted said: [Al-Isra: 44]. Everything glorifies Allah with the tongue of speech, except the disbeliever, for he does not glorify Allah with the tongue of speech, because he is a disbeliever in Allah, describing Allah the Exalted with every deficiency and flaw. And everything glorifies Allah with the tongue of state, even the disbeliever glorifies Allah with the tongue of state. How is that? The signs Allah placed in him in creation and character, and the like of that, all of it glorifies Allah Mighty and Majestic, meaning it serves as proof of the transcendence of Allah from every deficiency and flaw.
He said: It was said: “It is from the speech of the skins, and it was said: It is from the speech of Allah the Exalted, like what follows it. Its position is close to what precedes it, in that the One capable of creating you initially and restoring you to life after death is capable of giving speech to your skins and your limbs”. His statement: is possible that it is from the speech of Allah addressing these deniers and enemies, and it is possible that it is a continuation of the speech of the skins, meaning that the skins argue for the power of Allah the Exalted to give them speech by the fact that He created them the first time. The author says in explaining this: “It was said it is from the speech of the skins, and it was said it is from the speech of Allah”. Which one did he prioritize? No. If the authors say, “It was said so-and-so, and it was said so-and-so,” then the disagreement here is absolute, with no prioritization or delay. And if it is said: here, then the first one is prioritized. Be careful of this. But if the authors say, “It was said” and “It was said,” then there is no prioritization in it, but rather it is a transmission of disagreement in an absolute manner. “It was said it is from the speech of the skins, and it was said it is from the speech of Allah”. And on this basis, the two opinions are equal in the author’s view. So which is closer: that we make it from the speech of the skins so that the speech connects to itself, or from the speech of Allah? The first is closer in terms of wording, that the skins say: and say to these people: . But the second opinion is more sound in meaning, meaning that when Allah clarified that these people will be opposed on the Day of Resurrection and will be reckoned, and the hearing, sight, and skins will testify against them, He Mighty and Majestic clarified that He is capable of restoration, because these people who denied it reject the resurrection. So He said: . The One capable of creating the first time is capable of restoring it. Is that clear? The proof of that is His statement, the Exalted: . So He says: He created you the first time, and the One capable of that is capable of restoration. And His statement: also contains a reference to the wisdom of the creation of the creatures, that they are tested, so they are commanded and prohibited, and their end is to whom? To Allah Mighty and Majestic, who will reward them according to the deeds He tasked them with.