The worker on the Day We fold will not grieve them. Or the terror. Or they will be met. And it was recited: the sky is folded, in the passive form of the word السِّجِلِّ, which is of the weight of العتلّ. The term العتل refers to the coarse and rough. And Allah, the Most High, said: عُتُلٍّ بَعْدَ ذلِكَ زَنِيمٍ. And العتل also refers to a thick spear. A man عتل - with a kasra - is between the عتل, as mentioned in the dictionaries. The السجل is in the form of a bucket. It has also been narrated with a kasra: it is the sheet, meaning: just as a scroll is folded for writing, meaning: to write in it, or: for what is written in it, because the book is originally a source like the building, then it is placed on what is written. And if it is plural, its meaning is: for the written things, meaning: for what is written in it of many meanings. It is said that السِّجِلِّ is a king who folds the books of the children of Adam when they are raised to him. It is said: a scribe who was for the Messenger of Allah, blessings and peace be upon him. And the book - on this - is the name of the sheet written in أَوَّلَ خَلْقٍ, the object of نُعِيدُهُ, and the كاف is restrained by ما. The meaning is: we will return the first creation as We began it, likening the return to the beginning in the ability to do both equally. If you say: What is the first creation that He returns it as He began it? I say: Its beginning is bringing it into existence from non-existence. Just as He brought it into existence first from non-existence, He will return it a second time from non-existence. If you say: What is the first creation that He returns it as He began it? I say: The first creation is bringing it into existence from non-existence. Just as He brought it into existence first from non-existence, He will return it a second time from non-existence. This which he mentioned here regarding the resurrection has returned him to the truth and he has deviated from what he said in Surah Maryam, where he interpreted the return as gathering the scattered specifically. However, he has muddied the clarity of his acknowledgment of the truth by interpreting His saying إِنَّا كُنَّا فاعِلِينَ as the ability to act, and it does not necessarily follow from the ability to act that it occurs, hinting that what is promised is not the return of bodies from non-existence, although the ability is suitable for that. But the return of the parts in their forms gathered together, as it was previously mentioned in Surah Maryam, unless the reason for his interpretation of the action by ability is that Allah mentioned a past event and the return occurs in the future. Therefore, it became necessary for him to carry the action on the ability. He has come close, and yet the truth is that the action remains as it is because the future actions that Allah knows will occur are, in reality, like the past ones. Therefore, He expressed the future in the past tense in many places in the Noble Book. The aim is to indicate the certainty of its occurrence, and Allah knows best. If you say: Why is خَلْقٍ indefinite? I say: It is like saying: He is the first man who came to me, meaning the first of the men, but you have specified him and made him indefinite intending to detail them one by one. Likewise, the meaning of أَوَّلَ خَلْقٍ is the first of creation, meaning: the first of the creatures, because الخلق is a source that does not gather. Another aspect is that the كاف is in the accusative by an implied action that is explained by نُعِيدُهُ, and ما is relative, meaning: we return like what We began, we return it. And أَوَّلَ خَلْقٍ is a circumstance for بدأناه, meaning: the first that was created, or a state from the pronoun of the relative that is omitted from the wording but is established in meaning. وَعْداً is a source that is confirmed, because His saying نُعِيدُهُ is a promise for the return إِنَّا كُنَّا فاعِلِينَ, meaning: capable of doing that.