His saying, glorified and exalted is He: "To clarify to them that which they differ in, and to make those who disbelieve know that they were liars." "Indeed, our saying to a thing when We intend it is only that We say to it, 'Be,' and it is." The 'lam' in His saying: "To clarify" is related to what is implied in His saying: "Yes," because the estimation is: "Yes, He sends to clarify." It is said that it is related to His saying: "And We certainly sent in every nation a messenger." [An-Nahl: 36] The first is more accurate in meaning, because with it the disbelief of the disbelievers in denying the resurrection can be imagined.

And His saying: ﴿Indeed, our saying﴾. "Indeed" in the speech of the Arabs is for emphasis and to establish the specification of those mentioned. It can also be restrictive if it indicates that meaning, like His saying, the Most High: ﴿Indeed, Allah is One God﴾ [An-Nisa: 171]. As for the saying of the Prophet, blessings and peace be upon him: "Indeed, usury is in delay," and the saying of the Arabs: "Indeed, the brave is 'Antarah,'" it remains in it only the meaning of emphasis. And "Indeed" in this verse is for restriction. The rule of the saying in this verse is that we say: the will and the command, which are two attributes of Allah, glorified and exalted is He, are ancient and eternal. And what is in the words of this verse from the meaning of reception and initiation is only related to the intended meaning, not to the will. This is because the intended things that are constituted in their existence are initiation and reception, not in that will, nor in the command of it, because those are ancient. For the sake of the intended, He expressed with "if" and "we say." Now we return to these words to clarify the meaning in them one by one: As for His saying: "for something," it has two possibilities: one of them is that the things which are intended and said to them: "Be" is known that existence comes to all of them over a long time and by the decree of Allah, glorified and exalted is He. So when their existence is inevitable, it is permissible to call them "things" while they are in a state of non-existence. The second possibility is that His saying: "for something" is a reminder to us of the examples that we look into, meaning that everything you take from the existing things is only by the way that it is intended and said to it: "Be," and it was. And that thing taken from the existents is an example for what is delayed from matters and what has preceded. Thus, we are freed from naming the non-existent as something. And His saying: ﴿If We intend it﴾ is placed in the position of an intended, but He came with these initiating words according to the fact that existents come and appear one after another, as if He said: "If the intended appears from it." And on this basis, His saying, the Most High: "Then Allah will see your deeds and His Messenger," and His saying, the Most High: ﴿And that Allah may know those who have believed﴾ [Aali Imran: 140], and similar to this from what we mean: and what occurs from you is what Allah, glorified and exalted is He, saw in all eternity and knew. And His saying: ﴿That we say﴾ is placed in the position of a source, as if He said: "Our saying," but "that" with the verb gives an initiation that is not in the source in most cases. And it may come in places where time is not observed, like this verse, and like His saying, the Most High: ﴿And among His signs is that the heavens and the earth stand by His command﴾ [Ar-Rum: 25] and others. And His saying: "to Him" most people have gone to that the thing is what is said to it like the addressed. And as if Allah, glorified and exalted is He, said in eternity to all that He created: "Be" with the condition of time and attribute. And Al-Zajjaj said: "to Him" means: for His sake, and this can refer back to the first meaning. And some people went to say that His saying: "that we say" is metaphorical, as you say: he said with his head, so he raised it, and he said with his hand, so he struck so-and-so. And Abu Mansur responded to this view and went to say that the first is the first. And the majority read: "So it will be" with the raising of the noon, and Ibn 'Amir and Al-Kisai read here and in "Yasin": "So it will be" with the lowering of it, and this is the reading of Ibn Muhaysin.

The judge Abu Muhammad, may Allah have mercy on him, said: The first is further from the follow-up that accompanies the letter 'fa' in most of its cases, so contemplate it. And in this brief excerpt, there is what one can gain insight into the essence of this matter. The condition of brevity has prevented the elaboration of objections and separations. The intended meaning of this verse is to inform those who deny resurrection of the insignificance of their matter before Allah, the Exalted, and its proximity in His power; there is no Lord other than Him.