And when He informed us, glorified and exalted is He, of this blessing upon our father, He included the favor of the angels prostrating to him while we were in his back. He said, adding to the first 'when' and shifting from the unseen to speaking, then to being in the manifestation of greatness, informing that this is a decisive matter with no room for review in it. And al-Harali said: When the Exalted informed about the matter of the angels' negotiation and what was from their claim and their submission of the matter to Allah and to whom Allah taught, which is Adam, peace be upon him, He structured with that the news of their submission to Adam as an action, just as they submitted to him in knowledge, fully completing their state in submission, both in knowledge and action. So He, the Exalted, said - it has ended.

﴿And when We said﴾ meaning, in our greatness ﴿to the angels﴾ meaning, those whom We honored with Our closeness ﴿prostrate to Adam﴾ Our servant, acknowledging his virtue for Our preference of him.

Al-Harali said: So He made him a door to Him and a Kaaba that they honor with His majesty, the Exalted, and a prayer niche and a qibla. Their prostration to him would be a prostration to Allah towards Adam, just as Adam's prostration was towards the Kaaba. And with that, the evil of Iblis's refusal to prostrate became evident when he opposed them in the clay of creation. This is because the angels were created from light, and light is obedient, having no specific place or direction. And because the jinn were created from fire, which can be contained in a place and has a specific direction, it does not turn away from it except by force and compulsion. Thus, he did not descend from the rank of his standing in his nature for a created being of clay, as he did not perceive the encompassing creation of Adam as the angels received it. It has ended. So they hastened to comply ﴿and they prostrated﴾ meaning, all of them to him as Allah, the Exalted, commanded them ﴿except Iblis﴾. Al-Harali said: From al-iblās, which is the cutting off of the cause of hope, from which despair arises due to the severing of that cause. It has ended.

So it was as if it was said: What did he do? It was said: ﴿He refused﴾ from al-ibā, which is a refusal of what is rightfully due to be answered in it - this was said by al-Harali.

﴿And he was arrogant﴾ about prostrating to him, from al-istikbār, which is the seeking of arrogance, and arrogance is the denial of the truth and belittling the people and despising them. The consequence of that is the contempt of others from one aspect and the completion of the self from that aspect, this was said by al-Harali. 'And he was' meaning, in the essence of his nature, what arrogance made him understand regarding our command to prostrate to Adam, whether out of ignorance or injustice in our command for him to prostrate to Adam, and he claimed that he was better than him. 'Who' is a word that implies the acquisition of something from what was made from it, this was said by al-Harali.

﴿The disbelievers﴾ meaning, those whose misery was known to Us, and Our knowledge of it did not renew for us what we did not know.

And in the three verses, "O mankind, worship your Lord" [Al-Baqarah: 21] and "How can you disbelieve in Allah" [Al-Baqarah: 28] and "When your Lord said to the angels" [Sad: 71], there is also an indication of the difference in the state of address by describing Lordship with the chosen ones and with those below them, and in the address with the attributes of the Essence. This is because when He, glorified and exalted is He, clarified that the misguided in the goodness of His examples are the losers, He was astonished by those who disbelieve in Him, indicating the intensity of His manifestation and the spread of His light in His examples and all His words and actions. His witnessing in every regard is clearer than the brightness of the day, for there is nothing but His Essence, His actions, and His attributes.

And in everything, there is a sign that indicates that He is One. Manifesting to them by the name of Divinity in His actions, which they observe and by which they are aware, He said: "How can you disbelieve in Allah while you were dead and He gave you life" [Al-Baqarah: 28] until He said: "He is the One who created for you all that is in the earth" [Al-Baqarah: 29], and He included in that the matter of resurrection by saying: "Then to Him you will be returned" [Al-Baqarah: 28], as a reminder of His participation in the remainder of what is in the verse from the manifestation, for what He presented of the evidence for Him by bringing forth the fruits when He became known to them by the description of Lordship, looking at the kindness, grace, nurturing, and benevolence in such actions of His that are apparent and His remarkable effects. He said: "O mankind, worship your Lord who created you" [Al-Baqarah: 21] until the end; and He concluded this verse with a description of the comprehensive knowledge that is based on the evidence within this astonishment, indicating the evidence for the perfection of examples and specifying for those who persist in disbelief after this clarification that He is in sight and hearing in every state. So when He finished addressing them with the apparent matters according to their understanding and the extent of their knowledge, the address ascended to the rank of His Prophet, blessings and peace be upon him, to elevate the statement to the unseen of His saying to His angels. He said: "And when your Lord said to the angels, 'Indeed, I am making'" [Al-Baqarah: 30], for every occasion there is a saying, and for every addressee, there is a limit in understanding and a state.

'In the name of Allah, the Most Gracious, the Most Merciful' The teacher Abu al-Hasan al-Harali said in the Miftah: The seventh chapter: On the addition of Lordship and the description of Divinity in the Qur'an: Know that Lordship is the establishment of the one being nurtured by what he was created for and intended for. The Lord of everything establishes it according to what its existence has manifested. The Lord of the believer is his Lord and has nurtured him for faith. The Lord of the disbeliever is his Lord and has nurtured him for disbelief. The Lord of Muhammad is his Lord and has nurtured him for praise. 'My Lord has taught me, and He has perfected my teaching.' The Lord of the worlds has nurtured every world for what it was created for. 'He gave everything its creation, then guided it' [Ta-Ha: 50]; So for Lordship, there is an explanation in every rank according to what the verse of its nurtured one has revealed. Whoever knows himself knows his Lord. 'Glorify the name of your Lord, the Most High' [Al-A'la: 1] 'And your Lord intended that they reach their maturity and extract their treasure, as a mercy from your Lord' [Al-Kahf: 82] 'Worship your Lord who created you' [Al-Baqarah: 21] 'For them is a reward with their Lord' [Al-Baqarah: 262] And he said in the chapter that follows: So the address of turning towards the Prophet (blessings and peace be upon him) is the greatest understanding in the Qur'an. 'Have you not seen how your Lord extended the shadow?' [Al-Furqan: 45] The verse 'And He is the One who made for you the night a covering' [Al-Furqan: 47], the difference in the two addresses is according to the difference in the addressees. As it becomes clear to the people of recognition, the ranks of the explanation are according to the addition of the name of the Lord. Likewise, for the people of understanding, the aspects of the comprehensiveness of the explanation are realized according to the attributes and the clarification in the name of Allah, unseen in the manifest verses for the believer, and evident for the complete certain one, and a gathering and comprehensiveness from the beginning of eternity for the one who realizes the One, Allah, the Eternal Refuge, who neither begets nor is born, and there is none comparable to Him. 'And how can you disbelieve while the verses of Allah are recited to you and among you is His Messenger? And whoever holds firmly to Allah has certainly been guided to a straight path' [Al-Imran: 101] 'Say, He is Allah, One' [Al-Ikhlas: 1]; and the awareness in the ranks of the explanation in the contexts of this kind of address in the Qur'an is one of the keys to understanding and the beginnings of increased knowledge. End. And certainly, glorified is He, has mentioned the beginning of creation in the order of its creation for it. Muslim narrated in his Sahih and al-Nasa'i in the Tafsir from his Sunan from Abu Huraira (may Allah be pleased with him) (p-262) who said: 'The Messenger of Allah (blessings and peace be upon him) took my hand and said: 'Allah created the soil on Saturday, and created the mountains in it on Sunday, and created the trees on Monday, and created the undesirable things on Tuesday, and created the light on Wednesday, and spread the animals in it on Thursday, and created Adam (peace be upon him) after Asr on Friday in the last of creation in the last hour of Friday between Asr and night.' And al-Mizzi said in the 'Atraf': Al-Bukhari said in the history: And some said: Abu Huraira from Ka'b, and this is more correct. End.

And what is said that there were creations on earth before Adam, blessings be upon him, who disobeyed, is a statement that has no basis. The evidence for this is the hadith in Muslim, which shows that he is the first inhabitant of the earth. The indication from his name at the beginning with the hamzah, which is the first of the letters, and its ending with the meem, which is the last of them, indicates that he is the first of its inhabitants himself, just as he is the seal of them through his offspring, upon whom the Hour will be established. I saw in a translation of the Torah, which is its beginning: Allah created the heavens and the earth, and darkness was upon it. Then Allah said, 'Let there be light,' and there was light. He wanted to distinguish between light and darkness, so He named the light day and the darkness night. Then He said, 'Let there be a firmament in the midst of the waters to distinguish between the upper water and the lower water.' And in one version: 'Let there be a ceiling between the waters to separate between the water and the water.' So it was thus, and Allah created a firmament and separated by it between the water that is beneath the firmament and the water that is above the firmament, and Allah named the firmament heaven. And Allah said, 'Let the waters under the heaven be gathered into one place, and let the dry land appear.' So it was thus, and Allah named the dry land earth and the gathering of the waters seas. And He said, 'Let the earth bring forth grass, herbs yielding seed of its kind, and trees bearing fruit, wherein is their seed, to be planted on the earth.' So the earth brought forth grass, herbs yielding seed of its kind, and trees bearing fruit of their kind. Then Allah said, 'Let there be two great lights in the firmament of heaven to give light upon the earth and to distinguish between the day and the night, and let them be for signs, and for seasons, and for days, and for years.' So Allah created two great lights: the greater light for the dominion of the day and the lesser light for the dominion of the night, and He created the stars. And the evening and the morning were of the fourth day. Then Allah said, 'Let the waters bring forth swarms of living creatures, and let birds fly above the earth in the open firmament of heaven.' So it was thus; and He created great sea creatures and every living creature that moves in the waters according to its kind, and every winged bird according to its kind, and He blessed them and said, 'Be fruitful and multiply, and fill the waters in the seas, and let birds multiply on the earth.' And Allah said, 'Let the earth bring forth living creatures according to their kinds: cattle and creeping things, and beasts of the earth according to their kinds.' So it was thus; and Allah created the beasts of the earth according to their kinds, and the cattle according to their kinds, and all creeping things of the earth according to their kinds.

So Allah intended to create a creation that would dominate the fish of the sea, the birds of the sky, the animals, all the beasts, and the insects that crawl on the earth. He created Adam in His image, male and female, and blessed them. He said to them: "Be fruitful and multiply, and dominate the fish of the sea, the birds of the sky, the animals, and all the beasts." And He said: "Here I am, I have given you all the grass that is grown on the surface of the entire earth, and every tree bearing fruit that is planted in it, so that it may be food for you and for all the beasts of the land, the birds of the sky, and for everything that crawls on the earth that has a living soul in it." So it was thus. And the heavens and the earth and all that is in them were completed on the sixth day. And no grass of the earth had appeared, for Allah had not yet sent down rain upon the surface of the earth, and that was because Adam had not yet been created to work on the earth. And there was a spring that appeared in the depths of Eden and watered all the surface of the earth.

So Allah, the Lord, fashioned Adam from the soil of the earth and breathed into his face the breath of life, and Adam became a living soul. And Allah, the Lord, had previously planted a garden in Eden and placed Adam in it. And Allah caused every tree that is pleasant to the sight and good for food to grow, and the tree of life in the midst of the garden, and the tree of knowledge of good and evil. And there was a river that flowed out of Eden to water the garden, and it separated from there and divided into four heads: the name of one of them is Pishon, which surrounds all the land of India, and that land is very good. There are the bdellium and the onyx stone. And the name of the second river is Gihon, which surrounds all the land of Cush. And the name of the third river is Tigris, which flows opposite Nineveh. And the fourth river is Euphrates.

Then the Lord commanded Adam and said to him: "Eat from all the trees of the garden, but as for the tree of knowledge of good and evil, do not eat from it, for in the day that you eat from it, you will surely die."

And Allah said: "It is not good for Adam to be alone; let us create for him a helper like him." So the Lord gathered from the earth all the beasts of the field and the birds of the sky, and brought them to Adam to see what he would call them. And whatever living soul Adam called them, that was its name. So Adam named all the animals. Then Allah caused a deep sleep to fall upon Adam, and he slept. And He took one of his ribs and closed up the flesh in its place. And Allah created from the rib that He had taken from Adam a woman, and brought her to Adam. And he said: "This is now bone of my bones and flesh of my flesh! She shall be called Woman, because she was taken out of Man." Therefore a man shall leave his father and mother and be joined to his wife, and they shall become one flesh. And they were both naked, Adam and his wife, and were not ashamed.

And the serpent was the most honored of all the creatures of the land. The serpent said to the woman: Is it true that Allah said to you both: Do not eat from all the trees of the garden? The woman said: Indeed, we may eat from all the fruits of the garden, but as for the fruit of the tree which is in the middle of the garden, Allah said to us: Do not eat from it nor come near it, lest you die. The serpent said: You will not die, but Allah knows that if you eat from it, your eyes will be opened and you will be like the angels, knowing good and evil. The woman saw that the tree was good for food and pleasing to the eye. So she took from its fruit and ate, and she gave some to her husband, and he ate. Their eyes were opened, and they knew that they were both naked, so they sewed together leaves from the fig tree and made themselves loincloths.

Then it was mentioned that Allah, the Exalted, asked him about that, and Adam said: The woman whom You brought to me gave me of the tree, and I ate. Allah, the Lord, said to the woman: What is this that you have done? The woman said: The serpent deceived me, and I ate. So He said to the serpent: Cursed are you among all the beasts and among all the creatures of the land. On your belly you shall go, and dust you shall eat all the days of your life. And I will put enmity between you and the woman, and between your offspring and her offspring. He shall bruise your head, and you shall bruise his heel! And He said to the woman: I will greatly multiply your sorrow and your conception; in pain you shall bring forth children. Your desire shall be for your husband, and he shall rule over you! And He said to Adam: Because you have heeded the voice of your wife and have eaten from the tree of which I commanded you, saying: You shall not eat of it, cursed is the ground for your sake; in toil you shall eat of it all the days of your life. It shall bring forth thorns and thistles for you, and you shall eat the herb of the field. In the sweat of your face you shall eat bread till you return to the ground, for out of it you were taken; for dust you are, and to dust you shall return.

Then Adam called his wife Hawwa because she was the mother of all living. And Allah, the Lord, made garments of skin for Adam and his wife and clothed them. He sent them from the Garden of Eden to cultivate the ground from which they were taken. Our Lord expelled them and surrounded from the east of Eden a guardian from among the cherubim, with a sword in his hand, to guard the way to the tree of life. Then it was said afterward: So the entire life of Adam was nine hundred and thirty years, then he died - peace be upon him - this is the text of the Torah. And the cherub is in the weight of the Psalms in the language of the Hebrews: the small person. So the cherubim are the angels associated with the people through revelation, taking from the two cherubs, which are two persons in the dome of time, from which the words of Allah were heard between them, as will come soon.

If a denier denies the testimony of the Torah or the Gospel and is blind to the fact that the best in the matter of consideration is to be responded to with what one believes, I recite to him the words of Allah, the Most High, as a testimony to the lies of the Jews: ﴿Say, 'Then bring the Torah and recite it, if you should be among the truthful.'﴾ [Aali 'Imran: 93] And His saying, the Most High: ﴿And We have sent down to you the Book in truth, confirming that which was before it of the Scripture and a criterion over it.﴾ [Al-Ma'idah: 48] There are many verses of this kind; and I reminded him of the testimony of the Prophet, blessings and peace be upon him, regarding the Torah in the story of the adulterer, as will come in detail, if Allah, the Most High, wills, in Surah Al-Ma'idah. Al-Bukhari and Muslim narrated from Abu Sa'id, may Allah be pleased with him, that the Prophet, blessings and peace be upon him, said: 'The earth will be a loaf of bread on the Day of Resurrection for the people of Paradise.' A man from the Jews came and said: 'May the Most Merciful bless you, O Abu al-Qasim! Shall I not inform you of the food of the people of Paradise on the Day of Resurrection?' He said: 'Yes.' He said: 'The earth will be a single loaf of bread, as the Prophet, blessings and peace be upon him, said.' Then the Prophet, blessings and peace be upon him, looked at us and laughed until his molars were visible.' And a similar narration is found in the Hadith of Al-Jassasah. This is in what our Book confirms.

As for what does not confirm or deny it, Al-Bukhari narrated from Abdullah ibn Amr, may Allah be pleased with both of them, that the Prophet, blessings and peace be upon him, said: 'Relate from the Children of Israel, and there is no harm.' And it was narrated by Muslim, Al-Tirmidhi, and Al-Nasa'i from Abu Sa'id, may Allah be pleased with him. This is the meaning of what is in the Sahih from Abu Huraira, may Allah be pleased with him, who said: 'The people of the Book used to read the Torah in Hebrew and explain it in Arabic to the people of Islam. The Messenger of Allah, blessings and peace be upon him, said: 'Do not believe the people of the Book and do not deny them, but say: ﴿We have believed in that which has been revealed to us and revealed to you.﴾ [Al-Ankabut: 46]' For the indication of this on the Sunnah of mentioning such is closer than the indication on other than it. Therefore, many of the Companions, may Allah be pleased with them, took from the people of the Book.

If anyone among the Shafi'iyyah understands that their imams are prohibited from reading anything from the ancient books, relying on the saying of Imam Abu al-Qasim al-Rafi'i in his explanation: "And the books of the Torah and the Gospel are among that which is not permissible to benefit from, because they have altered and changed them," and likewise said others among the companions; it was said to him: "This is specific to what is known to have been altered, as evidenced by the fact that everyone who said that justified [it by alteration]. Thus, the ruling revolves around it, and the text of al-Shafi'i is clear in this regard." Al-Muzani said in his summary in the chapter on the gathering of paths: "And what was in their books - meaning the disbelievers - that contains medicine or anything that is not disliked; it can be sold, and what contains shirk is invalidated, and one can benefit from its containers." And he said in al-Um in the biography of al-Waqidi in the chapter on his translation: "The books of the non-Arabs, al-Shafi'i said: Whatever is found from their books is entirely spoils, and the imam should call for someone to translate it. If it is knowledge of medicine or otherwise that is not disliked, he can sell it just as he sells anything else from the spoils. If it is a book of shirk, they should tear the book and benefit from its containers and tools, and there is no reason to burn it or bury it before knowing what it is." End of quote. His saying in "al-Um": a book of shirk implies that it is all shirk. For this reason, al-Muzani expressed that by saying: "And what contains shirk," meaning in the chapters and sections of the book. More indicative than that is their saying in the chapter on innovations: "Indeed, the ruling on touching the one who has an innovation is the ruling of what has had its recitation abrogated from the Quran in the most correct of the two opinions." And the expression in the most correct according to what they have agreed upon indicates that the opinion which states the prohibition of touching the one who has an innovation and carrying it is strong. More indicative than that is what the author of the school, Sheikh Muhyi al-Din al-Nawawi, may Allah have mercy on him, mentioned in the issues he appended at the end of the chapter on innovations from the explanation of al-Muhadhdhab, and he confirmed that al-Mutawalli said: "If he thinks that there is something in it that is not altered, then touching it is disliked." End of quote. Thus, the dislike of touching is for the sake of respect, and respect is a branch of the permissibility of keeping and benefiting from reading. More explicit than all of this is the saying of al-Shafi'i, may Allah have mercy on him: "What is not disliked can be sold," and likewise the saying of al-Baghawi in his Tahdhib at the end of the chapter on ablution: "And likewise, if the junub speaks a word that corresponds to the structure of the Quran, or recites an ayah that has had its recitation abrogated, or recites the Torah and the Gospel, or mentions Allah, glorified and exalted is He, or sends blessings upon the Prophet, blessings and peace be upon him, it is permissible." Aisha, may Allah be pleased with her, said: "The Prophet, blessings and peace be upon him, would mention Allah at all times." For it cannot be imagined that what is permissible for the junub is not permissible for the one who has an innovation. Rather, everything that is permissible for the junub to read without any compelling reason is permissible for the one who has an innovation, and not vice versa. His justification for that with the hadith of Aisha, may Allah be pleased with her, indicates that this is the mention of Allah, the Exalted. And it is not permissible to generalize, especially when considering the saying of the judge al-Husayn: "It is permissible to use them for istinja, because it is based on the opinion that everything is altered; and it is weak or interpreted as being among that which has been altered." For it is not hidden from anyone that a Muslim, let alone a scholar, would not say: "He uses it for istinja" in the manner of his saying in the ten words with which the tablets were introduced. Allah said all of these verses: "I am the Lord your God who brought you out of the land of Egypt from bondage and slavery; you shall have no other gods before Me; you shall not make for yourself a graven image or any likeness of anything that is in heaven above or on the earth beneath or in the water under the earth; you shall not bow down to them or serve them, for I the Lord your God am a jealous God; you shall not take the name of the Lord your God in vain, for the Lord will not hold him guiltless who takes His name in vain; honor your father and your mother, that your days may be long in the land which the Lord your God gives you; you shall not kill, you shall not commit adultery, you shall not steal, you shall not bear false witness against your neighbor."

Our Sheikh, the guardian of his era, Abu al-Fadl ibn Hajar, has thoroughly discussed the matter in his last commentary on al-Bukhari. The last point he emphasized is the distinction between one whose footing is firm in religious sciences - for it is permissible for him to look into that, as he extracts from it what the guided can benefit from - and others for whom it is not permissible to do so. He supported this with the views of the scholars on both sides, ancient and modern, and the refutation of the people of the two scriptures based on what they extract from them; for if it were not permissible, they would not have engaged in it. And Allah is the Grantor of success. I have elaborated on the matter in the field of the elevated in my margin on the commentary of the poem of Sheikh Zain al-Din al-Iraqi, so refer to it if you wish - and Allah is the Guide. Then I compiled a good classification on this, which I titled 'The Sound Sayings on the Ruling of Transmitting from the Ancient Books.'

Note: Know that the Torah has three different versions with varied wording but similar meanings, except for a little: one of them is called the Torah of the Seventy, which was agreed upon by two and seventy scholars from their scholars. This is because some of the Greeks from the kings of Egypt asked some of the kings of the Jews at the Temple to send him a number of the guardians of the Torah. So he sent him two and seventy scholars, and he placed every two of them in a house and appointed scribes and translators for them. They wrote the Torah in the Greek language, then he compared between their thirty-six versions, and they were different in wording but united in meaning. He knew that they were truthful and sincere. This version was later translated into Syriac and then into Arabic, and it is in the hands of the Christians. The second version is the version of the Jews from the Rabbis and the Karaites, and the third version is the version of the Samaritans. Imam al-Samarqandi has also pointed out similar matters in the pages and cited many texts from the Torah on many issues of the fundamentals of religion, as did Sheikh Sa'd al-Din al-Taftazani in his commentary on the Maqasid, and Qadi Iyad in his book al-Shifa and others.

Then know that most of what I have mentioned in this book of mine is from a copy that I received, and I do not know the name of its translator. On the margins of its sections are the times in which it is read. The apparent thing is that it is a Jewish copy, and it is very old. There was an erasure on the first page of it, so I completed it from the copy of the seventy. Then I compared my entire copy with some of the Jewish rabbis regarding the translation of Sa'id al-Fayyumi, which is considered among them the best of the translations if he were the reader. I found my copy to be closer to the truths of the Hebrew wording, and its translator is more proficient than Sa'id in the Arabic language. This is evident from the Qur'an in His saying, "So when I have fashioned him and breathed into him of My Spirit, then fall down to him in prostration" [Al-Hijr: 29], that the command to prostrate to him was before the completion of his creation and that the prostration occurred after the breathing. Al-Baghawi stated this explicitly in his tafsir, and he responded to His saying in Surah Al-A'raf, "And certainly We created you, then We fashioned you, then We said to the angels, 'Prostrate to Adam'" [Al-A'raf: 11] with several answers. Among them is that the creation and fashioning of Adam was solely for him, and he mentioned it with the plural pronoun because he is the father of mankind; thus, his creation is their creation, and his fashioning is their fashioning. Among them is that "then" means "and" and is not for the purpose of sequence. End of quote. The fashioning is the shaping of the hearing, sight, and fingers, as stated by Yaman. The fashioning is the adjustment of the creation and its completion and preparation for the breathing of the spirit. It is possible that "We created you" and what follows means "We determined that" in a manner close to bringing forth from non-existence; and with that, His saying in the Torah becomes clear: "So He created Adam in His image, male and female," then He said after that: because Adam had not yet been created. Then He narrated his creation and the creation of his wife from him. This creation means existence, and that means a determination close to it - and preparation for receiving the ends - and Allah knows best. Al-Baydawi followed the view that the command to prostrate was after the informing of the names and did not mention evidence that diverts from this apparent meaning. Following this view is preferable in terms of meaning, because the prostration of the angels, peace be upon them, was before it being a belief in the unseen based on the principle of obligations. As for after the virtue of knowledge was revealed, the veil was lifted, and the aspect of virtue became from the realm of certainty. As for the order in the mention here in this manner, which places the prostration after the informing, it is for a brilliant point, which is that when He, the Most High, was clarifying the blessings that necessitated His gratitude by His specification of worship due to Him being the Bestower, He first clarified His blessing upon every soul in its particularity by creating it and providing sustenance for it.