And when this was without any burden upon them, he presented the neighbor as a specification for him; and counted for others as if they were nonexistent. So, the one who is able to distinguish fire from water, and wood, and has hidden the fire in both of them - neither does the fire exceed upon the wood to burn it, nor does the water exceed upon the fire to extinguish it - is capable of distinguishing the dust of bones from the dust of others; and blowing the spirit, as he blew the spirit of fire into the wood that opposes it with the water.

And when the estimation was: "Is not the one who is able to do that capable of what he wants from reviving the bones, and others?" He added to it what is of greater significance than it; estimating the lesser by the greater. So he said: ﴿Is not the one who created﴾; meaning: brought into existence from nothing and estimated; ﴿the heavens and the earth﴾; meaning: in their vastness and greatness; and the great benefits, crafts, wonders, and marvels in them; and he established the neighbor; affirming the matter; and confirming the statement; so he said: ﴿capable﴾; meaning: with a fixed ability that is unmatched by any ability; and the meaning of the reading of Ruways from Ya'qub, with an open bottom and the quf being unvoweled, and the raising of the ra, is that it renews the attachment of the ability in a manner of continuity; ﴿to create﴾; and he turned the speech to the unseen; indicating that they have become through this argument worthy of the utmost anger; so he said: ﴿like them﴾; meaning: like these humans; meaning: he will return them with their very selves; as you say: "like you such and such"; meaning: you; and he expressed it to convey the understanding of their belittlement; and that reviving the dead bones is most often a new creation; rather, it is less than creation in that it has an existing material; and he expressed it with the plural pronoun; because it is more indicative of the ability. Al-Razi said: and the ability is an expression of the meaning by which a thing comes into existence estimated by the estimation of will; and knowledge; occurring according to them; and although the attributes of Allah (glorified and exalted is He) are higher than can be aspired to by the gaze of reason; and the linguistic expressions are attached to them; but the limit of human ability; and the Arabic language is this.

And when the response came after the conclusive evidence and the clear proofs; the acknowledgment; Allah - glorified is He - said, affirming what comes after the negation; indicating that there must be a promptness towards it; and it is not permissible to stop in it; and whoever stops is indeed opposing: ﴿Indeed﴾; meaning: He is capable of that; ﴿and He﴾; with that - meaning: His knowledge of creation -; ﴿is the Creator﴾; the one who is perfect in this attribute absolutely; in the multiplication of creation; and its repetition; in relation to everything; that which cannot be encompassed by imaginations; nor can minds and understandings grasp it; and no one has disputed knowledge of particulars after their existence; as they disputed the ability to create some particulars; so he sufficed in it with the form of "Fa'il"; and it was said: ﴿the All-Knowing﴾; meaning: the one who is perfect in knowledge; which is the source of ability; so nothing is hidden from Him, whether it is total or partial - in the past; or present; or future -; whether it is witnessed; or unseen.