And when His divine tradition has been established that He mentions the beginning of creation as evidence for resurrection; both prior and latter; He began here by mentioning resurrection; due to the evidence that supports it by reviving the earth; the listener anticipated a detailed account of the beginning of creation; which is the most evident proof of resurrection; after its general mention in His saying: ﴿And indeed, We will revive﴾ [Al-Hijr: 23]; He said - beginning with the letter of anticipation -: ﴿And certainly We created﴾; meaning: with magnificent greatness; ﴿man﴾; meaning: the one who is aware of himself; oblivious to others; ﴿from clay﴾; meaning: dry mud; which has a sound when struck; meaning: a loud sound reverberating in the air; if it has a stretch without echo, it is “salal”; the intended meaning is: it is very dry; but it is not cooked; as for the cooked one, it is pottery: then he clarified the origin of the clay; saying: ﴿from dark, foul mud﴾; meaning: black clay; foul; ﴿changed﴾; meaning: poured and prepared for the work intended from it by kneading; and improving; from going; and disturbance; and making it in a manner and method that is even; and all of that is with utmost ease; and submission; and humility; so he mentioned the origin of man; and what happened to him from Iblis - who is the origin of the jinn; just as Adam - peace be upon him - is the father of mankind - from the plotting; until he expelled him from the abode of purity to the abode of murkiness; so that the wise among the children of Adam may beware of him; and in the indication of the beginning of creation regarding the arrival of mankind to an origin - which was purely by divine power - differing from them in creation between two parents; and the jinn ending at an origin whose creation is not like their creation is a great indication of the end of existents to an existent that does not resemble them; rather, He is the Creator, not created; acting by choice; One with no partner; nor objection to Him; capable of what He wills - glorified and exalted is He -; and in His creation from water - which is like the father - and clay - which is like the mother - with the assistance of fire; and air; it is wise that it be suitable for what is in this world; so that its existence remains by that which it was created from; in its food and drink; and clothing; and all its affairs; and that is the most evident proof of the Creator's wisdom; and His knowledge and oneness. And the material “salal” revolves around the clay; which is clay absolutely; or the free clay mixed with sand; or clay that has not been made into pottery; and all meanings of the material branch from it; because one of its necessities at the beginning is water; and softness with its moisture; and the ease of mixing it with others; so the concealment comes because it is embedded in it without sound; and among them is the acceptance of purification from impurities; and among them in its end is hardness due to extreme dryness; so the parts must adhere; and be compact in order; or not in order; and the sound; and the intensity of separation by cracking; and among its necessities is change due to foulness; so evil and corruption come; and among its necessities is the intensity of mixing; whereby if something gets entangled in it, its release is difficult; and among its necessities is its distinction from what is besides it; and a place is made in it; so from the sound and dryness: the clanging of iron; and camels; and the like; it is said: “the iron clanged; and the bridle”: its sound extended; if the echo of the sound is imagined, it is said: “salasal”; and “the egg clanged”: its buzzing was heard at the cracking; and “the nail clanged”: it was struck and forced to enter something; and “the camels clanged”: their intestines dried from thirst; so a sound was heard from them at drinking; and from the sound: “salasal”: he threatened and warned; and killed the leader of the army; due to the emergence of the sound with that; and “the thunder clanged”: its sound became clear; and “the word”: he brought it out in a manner of boasting; and a bird; or the proud one; and the skilled shepherd; and “the one who is clanging”; like “the one who is speaking”: the noble, honorable lord; and the pure lineage; and the one who is skilled; and he is the shoemaker among the common people; and “the stream clanged”: its mud dried; so it was prepared to make a sound due to its dryness; and “the jewelry”: it made a sound; and “a donkey is clanging; and clanging” with both being pronounced; and “clay; and clanging” is a sound maker; and from the foulness: “the foulness of meat and water”; it is said: “the meat became foul”; and the water: it became foul; and “the foulness”; with two kasras; the lam being doubled: what has changed from meat; and “the foulness”; with a dam: the foul wind; and from dryness: the dryness; it is the dry skin; before tanning; and the sole; and the earth; or the dry one; and “the vessel clanged”: it dried; or a land that has not rained between two rainfalls; and “the connection”; with a kasra: the horn; and trees; and the cutting sword; and from moisture: “the connection”; it is the moist soil; and from water, it is more general than being much; or little; “the connection”; for the wide rain; and the scattered little; and “the connection”; with a dam: the remainder of water; and others; and likewise the clanging and the clanging; with both being pronounced: the remainder of water in the pond; and likewise from the oil and the grease; and as for the scattering, it is from the cracking; and “the connection”: a piece of grass; named after the rain; naming the cause by the name of the effect; and from the softness: “the softening”; with a kasra; for the lining of the hoof; or its leg; and “the clanging”; like “the hoopoe”: the forelock of the horse; and it is opened; or whiteness in the hair of its forehead; and what has whitened from the hair of its back; and this is also from the distinction; and from the place: the cup; or the small one of it; and “the vessel”; with a kasra: the container in which the drink is filtered; and from the compactness of the parts and their closeness; and it may be with order; and from it: “the plastering of the building”; meaning: its plastering; and it is not a condition that it be in order; and from it: “the clasp”; meaning: it stuck; and “the clasp”; it is the closeness of the two shoulders; and the closeness of the molars; and the compactness of the elbows of the horse to its side; and “the clasp”; from the foreheads: the narrow one; and the woman who sticks her thighs together; there is no gap between them; and the black person; the one who sticks his buttocks together; and the closing of the door; and from its being applied to what is not organized even if there is no closeness: “the clasp of the sheep”; it is what one of its horns comes forward and the other goes back; and from the concealment which is one of the necessities of clay which is moist: “the clasp”; with a fatha; it is the act of doing something in secrecy; and the thief; and it is tripled.

The root of "sanan" revolves around rubbing; and it necessitates improvement. From rubbing: "the tooth"; with a kasra; which is the molar; and the clove of garlic is likened to it; and the wild bull; and the spearhead; and the place of sharpening from the pen; and the intense eating; and the horn; and the branch of the sickle; and the measure of age; because when it passes by its owner, it is as if it has rubbed him. And "the masan"; from the camels: the large ones; and "the sun of the knife"; and others; so it is masnun; and "the misan"; with a kasra: the tool for sharpening; and he sharpened his spear towards it: he aimed it; and he sharpened the molars: he polished them; and the camels: he drove them quickly; to rub them during the crowding; and "he established the matter": he clarified it; so it is as if he prepared it to be ridden and rubbed with thoughts; or otherwise; and "he made the clay": he worked it into pottery; and "so-and-so": he stabbed him with the spearheads; or bit him with the teeth; and "the male mounts the she-camel": he threw her on her face; and "upon him (p-49) the armor; or the water": he poured it; and "the way": he walked it; and "istanna": he used a tooth-stick; and "the horse": it stumbled; and "the mirage": it became disturbed; and "the sunna"; with a kasra: the axe has two sides; and "the sunna"; with a damma: the way; or the nature; as if it has been treated until it has become submissive; and "the sunna"; from Allah: His ruling; and His command and prohibition; and "the sunna of the way": triangular; and with two dammas: its path and direction; and "the wind came in a sanasin": in one way; and "the foul-smelling mud": the rotten; because it has been prepared to be rubbed with the tool until it is suitable for what it is used for; and "the male mounts the she-camel": he drives her; and chases her; until he brings her down to mate with her; and "the years"; like "an emir": what falls from the stone when you rub it; and the land whose vegetation has been eaten; like the masnun; and "the sinsin"; with a kasra: the thirst; as if it has sharpened the intestines until it burned them; and the head of the spindle; that is: the great spindle; and the edge of the vertebrae of the back; like the sun and the sinsina; and the head of the bones of the chest; or the end of the rib that is in the chest; and "the mustasann": the path taken; and "the mustan": the lion; and "the sanan"; in motion: the camels are running in their race; and "the sanina"; like "a ship": the elevated sand extending on the surface of the earth; and it is from the masnun meaning the poured; and "he made me this thing": he made me crave food; as if he has sharpened the stomach until it cut after its fatigue; and "the males rushed together": they crowded; and "the nas": the speed of going; and it necessitates the rubbing of the limbs; and "the nasis of man": his effort; because that does not happen except after the greatest disturbance; and "the nasisa": the grass; and it is the remainder of the spirit from the sick; and the wounded; as if it has been struck until most of it has gone; and "the flesh has dried": its moisture has gone due to the intensity of cooking; because burning by fire is the greatest rubbing; and likewise "the wood has dried": if the fire brings out its foam on its surface; because the act of burning takes the place of the crushing in what is extracted from its oil; and "he dried from thirst": he became dry; from that; and from the improvement: "he improved the speech": if he made it better; and "he established the matter": he clarified it; and "the clay": he worked it into pottery; and "the wealth": he sent it to pasture; or he improved its management; until (p-51) it is as if he polished it; and "the thing": he shaped it; and "the sunna"; with a damma: the face; or its heat; or its circle; or the image; or the forehead; and "a man with a polished face": his face is smooth; handsome; easy; or in his face and nose is length; and all of that returns to rubbing as well; and Allah knows best; and Abu Hayyan said: Ibn Abbas - may Allah be pleased with them - said: "the masnun": the moist; and its meaning: the poured; because it is not poured except when it is moist; and Al-Razi said in "Al-Lawami": and this is a reference to the degrees of the creation of Adam - peace be upon him - and his ranks; and Allah - glorified and exalted is He - referred to that in various places; as wisdom necessitated; so He said in one place: ﴿He created him from dust﴾ [Al-Imran: 59]; a reference to the first origin; and in another: ﴿from clay﴾ [Al-Mu'minun: 12]; a reference to the combination of water and dust; and in another: ﴿from fetid clay﴾; a reference to the altered clay; which remains in a state of moderation suitable for accepting the form; and in another: ﴿from dry clay﴾; a reference to its dryness; and the hearing of its sound; and in another: ﴿from clay like pottery﴾ [Ar-Rahman: 14]; and it is that which has been refined by the effect of fire; so it has become like the potter's clay; and with this fiery power, there has been an effect of devilishness in man; it has ended; and Al-Rummani said: and the verses have included the explanation of what is necessitated by the transformation of the animal from one state to another; (p-52) from a creator who is capable; He transformed it from an origin that is the farthest thing from the state of the animal; to the animal; and he said: indeed, the wisdom in making him from the fetid clay is the lesson that he has been transformed from that despicable state in description; to this magnificent state.