The commentators side by side

﴿بحقيقته التي خلق عليها كما قلناه إنه مخلوق من ماء متوهم وماء محقق ، ينسب إليه الإحياء بطريق التحقيق من وجه ، وبطريق التوهم من وجه فقيل فيه من طريق التحقيق – فـ " تُحْيِ الْمَوْتى " - وقيل فيه من طريق التوهم – " فَأَنْفُخُ فِيه فَيَكُونُ طَيْراً بِإِذْنِ الله " - فالعامل في المجرور يكون لا تنفخ ، ويحتمل أن يكون العامل فيه تنفخ فيكون طائرا من حيث صورته الجسمية﴾

Quotes words that differ from our text (wavy underline).

أي لما كان أصل خلقته من ماء محقق وماء متوهم ظهر ذلك في فعله فنسب إليه الإحياء من الوجهين بطريق التحقيق وطريق التوهم . لأن الفعل فرع على أصل تكوينه فقيل في حقه في الكلام المعجز ما يدل على الوجهين : أما من طريق التحقيق فقوله - فتحى الموتى - وأما من طريق التوهم – " فَأَنْفُخُ فِيه فَيَكُونُ طَيْراً بِإِذْنِ الله " - على أن العامل في بإذن الله يكون لا تنفخ فيه فيكون الموجب لكونه طيرا إذن الله . وأمره لا نفخ عيسى ، وإن جعلنا العامل تنفخ كان الموجب لكونه طيرا هو نفخ عسى بإذن الله ، وكان طيرا من حيث أن صورته الجسمية الحسية صورة طير لا طير بالحقيقة . واعلم أن الإذن هو تمكين الله للعبد من ذلك وأمره به ، فيكون عين العبد المأذون له في إيجاد المأمور والخارق العادة التي لا تنسب إلا إلى الله في العادة . فحشا معينا بها في الأزل مختصة بذلك الاستعداد علم الله تعالى أن يفعل ذلك عند وجوده وحكم به فيكون حكمه بذلك هو الإذن ، وتمكين عينه الثابتة في الأزل باستعدادها الذاتي هو عناية الله في حقه ، والله أعلم. قال الشيخ رضي الله عنه

being "it becomes" (yakūnu), not "you breathe" (tanfukh); and it is possible that the operator governing it is "you breathe," so that it is a bird in respect of its corporeal form] - that is: since the origin of his creation was from an actualized water and an imagined water, that showed itself in his action, so that the giving of life was attributed to him from the two aspects, by the way of actualization and the way of imagination - for the action is a branch derived from the root of his formation (takwīn). So there was said concerning him, in the miracle-working speech, that which points to the two aspects: as for the way of actualization, His saying - "you give life to the dead" - and as for the way of imagination - "then I breathe into it and it becomes a bird by the leave of God" - on the premise that the operator in "by the leave of God" is "it becomes," not "you breathe into it," so that what necessitates its being a bird is the leave of God and His command, not Jesus's breathing. And if we make the operator "you breathe," then what necessitates its being a bird is Jesus's breathing by the leave of God, and it would be a bird only in that its sensory corporeal form is the form of a bird, not a bird in reality. Know that "leave" (al-idhn) is God's empowering of the servant for that and His command to him therewith, so that the very entity of the servant who has been given leave becomes [the locus of] bringing into existence what is commanded and the breaking of custom (khāriq al-ʿāda) which is normally attributed to none but God. So He filled a specified entity, in eternity (al-azal), particular to that preparedness (istiʿdād), with God's knowledge, exalted is He, that it would do that upon its existence, and He decreed it; so His decree thereof is the "leave," and the empowering of its fixed entity ('ayn thābita) in eternity by its essential preparedness is God's solicitude (ʿināya) regarding it. And God knows best. The Shaykh, may God be pleased with him, said:

﴿وكذلك " تُبْرِئُ الأَكْمَه َ وَالأَبْرَصَ " وجميع ما ينسب إليه وإلى إذن الله وإذن الكناية في مثل قوله : " بِإِذْنِي " و " بِإِذْنِ الله " فإذا تعلَّق المجرور بـ « تنفخ » فيكون النافخ مأذونا له في النفخ ويكون الطائر عن النافخ بإذن الله ، وإذا كان النافخ نافخا لا عن الإذن ، فيكون التكوين للطائر طائرا بإذن الله ، فيكون العامل عند ذلك « فتكون » فلو لا أنّ في الأمر توهّما وتحقّقا ، ما قبلت هذه الصورة هذين الوجهين ، بل لها هذان الوجهان ، لأنّ النشأة العيسوية تعطي ذلك﴾

Quotes words that differ from our text (wavy underline).

قلت : كلّ هذا ظاهر بيّن . قال رضي الله عنه

by allusion, as in His saying "by My permission" and "by God's permission." If the genitive-governed word is connected to "you blow," then the one who blows is the one given permission to blow, and the bird [comes to be] from the one who blows by God's permission. But if the one who blows is blowing not by permission, then the bringing-into-being of the bird as a bird is by God's permission, and the governing [agent] in that case would be "so it becomes." Were it not that there is in the matter both a supposition and a realization, this form would not have admitted these two aspects; rather it has these two aspects, because the Jesus-like constitution (al-nashʾa al-ʿīsawiyya) grants that.] I say: all this is clear and evident. He, may God be pleased with him, said:

﴿وإلى إذن الله وإذن الكناية في مثل قوله بإذني وبإذن الله. فإذا تعلق المجرور «بتنفخ» فيكون النافخ مأذونا له في النفخ ويكون الطائر عن النافخ بإذن الله. وإذا كان النافخ نافخا لا عن الإذن، فيكون التكوين للطائر طائرا بإذن الله، فيكون العامل عند ذلك «يكون». فلو لا أن في الأمر توهما وتحققا ما قبلت هذه الصورة هذين الوجهين. بل لها هذان الوجهان لأن النشأة العيسوية تعطي ذلك. وخرج عيسى من التواضع إلى أن شرع لأمته أن «يعطوا الجزية عن يد وهم صاغرون» وأن أحدهم إذا لطم في خده وضع الخد الآخر لمن لطمه، ولا يرتفع عليه ولا يطلب القصاص منه. وحسا.﴾

Quotes words that differ from our text (wavy underline).

تارة ( إليه ) ، أي إلى عيسى عليه السلام من الأفعال الخارقة للعادات (و) تارة (إلى بإذن اللّه) ، أي الإذن المضاف إلى اللّه (أو إذن الكناية) ، أي الإذن المضاف إلى ضمير هو كناية عن اللّه

by pronoun, as in his saying 'by My permission' and 'by God's permission.' For if the prepositional phrase is attached to 'you breathe,' then the one who blows is permitted to blow, and the bird comes into being from the one who blows by God's permission. And if the one who blows is blowing not by permission, then the engendering of the bird as a bird is by God's permission, and in that case the governing word is 'it becomes.' Were it not that the matter contains both imagination and verification, this form would not have accepted these two aspects. Rather it has these two aspects because the Jesus-constitution (al-nashʾa al-ʿīsawiyya) gives rise to that. And Jesus departed from humility to the point of legislating for his community that 'they pay the jizya by hand while they are abased,' and that one of them, if struck on the cheek, should turn the other cheek to the one who struck him, neither rising up against him nor seeking retaliation from him. And sensibly.] Sometimes (to him), that is, to Jesus, peace be upon him, [ascribing] extraordinary acts (and) sometimes (to 'by God's permission'), that is, the permission attributed to God (or the permission by pronoun), that is, the permission attributed to the pronoun 'He,' referring to God

﴿التي خلق عليها كما قلناه أنه مخلوق من ماء متوهم ومن ماء محقق﴾

Quotes words that differ from our text (wavy underline).

فكما كان للتحقيق والتوهم دخل في حقيقته فكذلك لهما دخل في الإحياء

Just as verification and imagination had a role in his reality, so too they have a role in the giving-of-life

﴿بحقيقته التي خلق عليها كما قلناه إنه لمخلوق من ماء متوهم ومن ماء محقق لينسب إليه الأحياء بطريق التحقيق من وجه﴾

Quotes words that differ from our text (wavy underline).

أي من حيث أن الإحياء في الحقيقة للَّه

i.e., from the respect that the giving of life is, in reality, God's

﴿ينتسب إليه الإحياء بطريق التحقيق من وجه﴾

Quotes words that differ from our text (wavy underline).

وهو ظهوره عن نفخه

which is its manifestation from his blowing

﴿وبطريق التوهم من وجه﴾

وهو أن الفاعل الحقيقي إنما هو اللّه سبحانه ، فالإحياء بحسب الحقيقة له وليس لعيسى إلا المظهرية

which is that the true Agent is in fact God, glory be to Him - so the giving-of-life, in reality, belongs to Him, and Jesus has nothing but the role of locus of manifestation (maẕhariyya)

﴿فقيل فيه من طريق التحقيق : "يحيي الموتى" وقيل فيه من طريق التوهّم : « فينفخ فيه فيكون طيرا بإذن الله » فالعامل في المجرور « يكون »﴾

Quotes words that differ from our text (wavy underline).

أي يكون طيرا بإذن الله أي كونه ووجوده بإذن الله على ما عليه الأمر في نفسه . قال تعالى : " وَرَسُولًا إِلى بَنِي إِسْرائِيلَ أَنِّي قَدْ جِئْتُكُمْ بِآيَةٍ مِنْ رَبِّكُمْ أَنِّي أَخْلُقُ لَكُمْ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ فَأَنْفُخُ فِيه ِ فَيَكُونُ طَيْراً بِإِذْنِ اللَّه ِ وَأُبْرِئُ الأَكْمَه َ وَالأَبْرَصَ وَأُحْيِ الْمَوْتى بِإِذْنِ اللَّه ِ وَأُنَبِّئُكُمْ بِما تَأْكُلُونَ وَما تَدَّخِرُونَ فِي بُيُوتِكُمْ إِنَّ فِي ذلِكَ لآيَةً لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ [ ال عمران / 49 ] ." تعلق الإذن بتكوّن الطائر أو بالنفخ ؟ فيكون طائرا صورة ومعنى . لأن الأمر فيه حينئذ تنزّل على مدارجه المقدّرة من المراتب الاستيداعية والاستقرارية ، والموجب لذلك الكون إذا الله ، لا نفخ عيسى فنسبة تكوّنه إليه من طريق التوهّم . هذا على تقدير أن يكون العامل في المجرور « يكون » ( لا « ينفخ » )

that is, it becomes a bird by God's leave, meaning its coming-into-being and existence is by God's leave according to how the matter stands in itself. The Exalted said: "And [he will be] a messenger to the Children of Israel, [saying], 'Indeed I have come to you with a sign from your Lord: that I create for you from clay the form of a bird, then I breathe into it, and it becomes a bird by God's leave; and I heal the blind and the leper, and I raise the dead by God's leave; and I inform you of what you eat and what you store in your houses. Indeed in that is a sign for you, if you are believers'" [Āl ʿImrān/49]. Does the leave pertain to the bird's coming-into-being, or to the blowing? Then it would be a bird in form and meaning, because the matter would then descend according to its ordained stages (madārijihi al-muqaddara) among the ranks of deposition (al-istīdāʿiyya) and establishment (al-istiqrāriyya), and the necessitator of that coming-into-being would then be God, not Jesus's blowing; so the ascription of its coming-into-being to him would be by way of supposition. This is on the supposition that the governing element in the prepositional phrase is "it becomes" (not "he blows").

﴿فقيل فيه﴾

أي في عيسى ( من طريق التحقيق ) نظرا إلى ترتب الإحياء على نفخه ("ويُحْيِ الْمَوْتى ") فأسند الإحياء إليه لا إلى اللّه سبحانه

that is, of Jesus (by way of verification), considering the giving-of-life as consequent upon his blowing ('and He gives life to the dead') - thus the giving-of-life was ascribed to him and not to God, glory be to Him

﴿فقيل فيه﴾

أي في حق عيسى عليه السلام ( من طريق التحقيق وتحيي الموتى ) أي أسند الإحياء إليه حقيقة

i.e., regarding Jesus, peace be upon him (by way of verification: "and you give life to the dead") i.e., the giving of life was ascribed to him in reality

﴿وقيل فيه من طريق التوهم﴾

نظرا إلى أن المحيي في الحقيقة هو اللّه سبحانه ، وإسناد الإحياء إلى عيسى إنما هو على سبيل التوهم

considering that the one who truly gives life is God, glory be to Him, and the ascription of giving-life to Jesus is only by way of imagination

﴿وقيل فيه من طريق التوهم فتنفخ فيه فيكون طيرا بإذن اللّه فالعامل في المجرور يكون لا قوله : تنفخ﴾

Quotes words that differ from our text (wavy underline).

فيكون الطير صادرا عن اللّه في الحقيقة فما كان لعيسى عليه السلام إلا النفخ . قال الشيخ رضي الله عنه

so that the bird would proceed from God in reality, and nothing belonged to Jesus, peace be upon him, except the breathing. The Shaykh, may God be pleased with him, said

﴿فتنفخ فيه﴾

أي فيما تخلقكَهَيْئَةِ الطَّيْرِ ( فيكون طيرا بإذن اللّه ) ، أي كونه ذا حياة وطيران إنما هو بإذن اللّه ونفاذ أمره . (والعامل في المجرور ) على هذا المعنى قوله ( فيكون لا ) قوله

that is, into what you create in the form of a bird (and it becomes a bird by God's permission), that is, its being endowed with life and flight is only by God's permission and the execution of His command. (And the governing word for the prepositional phrase), on this interpretation, is his saying (it becomes), not his saying

﴿ويحتمل أن يكون العامل فيه « ينفخ »﴾

وحينئذ يكون الطائر من النافخ بإذن الله ، إذ الإذن في عرف التحقيق نفاذ الأمر . فإذا كان الطائر من النافخ بنفاذ أمر الله فيه ، يكون من عيسى وهو روح الله . فيكون الأمر في تكوّن الطائر على هذا التقدير على غير مدارجه المقدّرة ، لا استيداعية منها ولا استقرارية . بل على معارجه الجعليّة ومرابطة المزاجيّة التوليديّة . وأنت عرفت أن أمر التكوين والتوليد لا بدّ وأن يكون على الحكم المعتاد ، وهو أن يكون تولَّد كل فرد من أبويه النوعي - كما عرفت في قضية تمثّل جبرئيل في صورة البشر - فلا بدّ وأن يكون الاشتراك بتمام الحقيقة بين الوالدين وولده وبين المكوّن والمتكوّن . وإذ لم يكن الاشتراك هاهنا بين عيسى وما تكوّن من نفخه إلا في معنى الجسميّة والإحساس - الذي هو حقيقة الحيوان - صرّح بذلك إفصاحا بما مهّد أولا ، وإشعارا بما ينبئ عن الوجه المحقّق ثانيا في قوله

in which case the bird would be from the one who blows, by God's leave, since leave in the terminology of actualization (al-taḥqīq) is the execution of the command (nafādh al-amr). So if the bird is from the one who blows through the execution of God's command in him, it would be from Jesus, who is the Spirit of God. The matter of the bird's coming-into-being, on this supposition, would then be outside its ordained stages - neither one of deposition nor one of establishment - but rather according to its posited ascents (maʿārijihi al-jaʿliyya) and the generative compositional bond (murābaṭat al-mizājiyya al-tawlīdiyya). You have already come to know that the matter of coming-into-being and generation must necessarily be according to the customary rule - namely, that every individual is generated from its two parents of the same species, as you came to know in the case of Gabriel's taking on human form. So there must necessarily be a sharing in the complete reality between the two parents and their offspring, and between the originator and the originated. Since the sharing here between Jesus and what came into being from his blowing is only in the meaning of corporeality and sensation - which is the reality of the animal - he made this explicit, both as an elucidation of what he had prepared earlier, and as an indication pointing toward the actualized aspect (al-wajh al-muḥaqqaq) secondly, in his saying:

﴿تنفخ ويحتمل أن يكون العامل فيه﴾

أي في المجرور قوله : ( تنفخ ) ، فإن النفخ أيضا بإذن اللّه يجعل عين النافخ أولا بالقبض الأقدس مستعدا قابلا للتصرف ، وبتمكينه ثانيا بالقبض المقدس في الوجود العيني مع إلهام قلبي أو وحي نازل فيشر بكونه طائرا ذا حياة وطيران على نفخ عيسى فيكون من قبيل الوجه المحقق. ( فيكون ) حينئذ ما خلقه عيسىكَهَيْئَةِ الطَّيْرِ ( طائرا ) من جهة نفخه وقوله

that is, for the prepositional phrase, is his saying ('you breathe'), for the blowing too is by God's permission - He makes the very entity of the one blowing, first, through the Most Holy Grasp (al-qabḍ al-aqdas), prepared and receptive to [divine] disposal; and by enabling it, second, through the Holy Grasp (al-qabḍ al-muqaddas), in concrete existence, together with heart-inspiration or descending revelation - He signals its becoming a flying, living thing upon Jesus's blowing, which would then belong to the category of the verified aspect. (It then becomes), on this view, what Jesus created in the form of a bird (a bird) from the aspect of his blowing - and his saying

﴿ويحتمل أن يكون العامل فيه تنفخ فيكون طيرا﴾

Quotes words that differ from our text (wavy underline).

صادرا عن نفخ عيسى عليه السلام

proceeding from the breath of Jesus, peace be upon him

﴿فيكون طائرا من حيث صورته الجسميّة الحسيّة﴾

أمّا الأول فظاهر مما مرّ . وأما الثاني فلأن تكوّن الطير من حيث أنّه من عيسى محقّق ، ضرورة أنه ترتّب على نفخه بإذن الله ، فهو منه على طريق التحقيق ، كما أن إحياء الموتى على ما صرّح به من الحيثيّة المذكورة من عيسى على طريق التحقيق . وإذا تقرّر هذا الموضع هكذا لدى المتفطَّن لا يخفى حينئذ عليه وهن ما قيل في توجيهه من أنّه : طير من حيث الجسميّة والحسّ ، لا بالحقيقة ، فإنّه لا حقيقة له وراء ذلك . فظهر أنّه الوجه المحقّق من الوجهين . لا يقال : الكون والإحياء المحقّق إنما هو من الله ؟ لأنّا نقول : الكلام فيما نسب إلى عيسى : إنّ له وجهين تحقيقيّ وتوهّمي ، ( وكذلك ) جميع ما ينسب إليه من خوارق العادات له هذان الوجهان ، كقوله

As for the first [meaning the elucidation], it is evident from what has preceded. As for the second [meaning the indication of the actualized aspect], it is because the bird's coming-into-being, insofar as it is from Jesus, is actualized, it being necessary that it followed upon his blowing by God's leave; so it is from him by way of actualization, just as the raising of the dead - according to what he made explicit from the aforementioned respect - is from Jesus by way of actualization. Once this point is thus established for the discerning reader, the weakness of what has been said in explaining it will not be hidden from him - namely, that it is a bird only with respect to corporeality and sensation, not in reality, as though it had no reality beyond that. So it becomes evident that this is the actualized aspect of the two aspects. One should not object: Is not the actualized coming-into-being and raising-to-life only from God? For we say: the discussion concerns what is ascribed to Jesus - that it has two aspects, an actualized one and a supposed one. (Likewise) everything ascribed to him of extraordinary occurrences (khawāriq al-ʿādāt) has these two aspects, as in his saying:

﴿من حيث صورته الحسية الجسمية﴾

إشارة إلى أن النفخ لا يفيد إلا حياة الجسم المنفوخ فيه ، وأما خصوصية كونه طائرا لا من حيث الحقيقة وفيه نظر . فإنه إذا تعلقت الحياة بالصورية الطيرية يكون طيرا بالحقيقة لا محالة . وقيل : هو بيان المناسبة بين المكوّن الذي هو عيسى وبين المكوّن الذي هو الطير لا بد منها في التكوين كما في التوليد فيه بعد . وقيل : معناه فيكون طائرا محققا صادرا من عيسى من حيث صورته المحققة الحسية الجسمية ، لأن الكلام في جهة التحقيق ( وكذلك يشتمل ) على جهة التحقيق والتوهم إبراء الأكمة والأبرص المنسوب إلى عيسى عليه السلام بالحقيقة في قوله تعالى : ("وَتُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ" [ المائدة : 110 ] وجميع ما ينسب ) قال الشيخ رضي الله عنه

indicates that the blowing only produces life in the body that is blown into, but as for the specific quality of being a bird - not from the aspect of reality - and there is something to consider here. For if life attaches to the avian form, it inevitably becomes a bird in reality. And it has been said: this is a statement of the correspondence (munāsaba) between the engendering agent, who is Jesus, and the engendered thing, which is the bird - a correspondence necessary in engendering (takwīn), as in procreation; there is further discussion of this. And it has been said: its meaning is that it becomes a verified bird, proceeding from Jesus from the aspect of his verified sensory corporeal form, since the discourse concerns the aspect of verification. (Likewise there is comprised) within the aspect of verification and imagination the healing of the one born blind and the leper, ascribed to Jesus, peace be upon him, in reality, in His saying, Exalted is He: ('And you heal the one born blind and the leper' [al-Māʾida: 110]), (and all that is ascribed) - the Shaykh, may God be pleased with him, said

﴿من حيث صورته الجسمية المحققة﴾

Quotes words that differ from our text (wavy underline).

في الإحياء لعيسى عليه السلام حقيقة وما كان للَّه إلا الإذن بالنفخ ( وكذلك ) أي وكذا القول في قوله تعالى في حق عيسى عليه السلام (وَتُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ وجميع ما ينسب إليه ( أي إلى عيسى عليه السلام ( وإلى إذن اللّه أو إذن الكناية. (يقبل الجهتين جهة التحقيق وجهة التوهم ( في مثل قوله تعالى بِإِذْنِي وهو إذن الكناية

in the giving of life, belonging to Jesus, peace be upon him, in reality, while nothing belonged to God except the permission for the breathing. (And likewise) i.e., and likewise is the statement regarding His saying, Exalted is He, concerning Jesus, peace be upon him: ("and you heal the blind and the leper,") and everything ascribed to him — i.e., to Jesus, peace be upon him — (and to the leave of God, or the leave) is a metonymic reference. (It admits of both aspects: the aspect of verification and the aspect of imagination, as in His saying, Exalted is He, "by My leave"), which is a metonymic leave

﴿" تُبْرِئُ الأَكْمَه َ وَالأَبْرَصَ " [ 5 / 110 ] وجميع ما ينسب إليه وإلى إذن الله﴾

مما يتعلَّق بالكون والوجود ( أو إذن الكناية ) وذلك فيما يتعلَّق بأحوال الوجود وأحكامه ، كم

, and everything ascribed to him and to God's leave] with respect to what pertains to coming-into-being and existence (or the leave of allusion/implication), and that is with respect to what pertains to the states of existence and its rulings, such as:

﴿في مثل قوله : "وَتُبْرِئُ الأَكْمَه َ وَالأَبْرَصَ بِإِذْنِي " [ 5 / 110 ] و﴾

Quotes words that differ from our text (wavy underline).

قوله : " فَأَنْفُخُ فِيه ِ فَيَكُونُ طَيْراً بِإِذْنِ الله " [ 3 / 49 ] على طريقة اللفّ والنشر . قال الشيخ رضي الله عنه

, and] His saying: "So I breathe into it, and it becomes a bird by God's leave" [3/49], according to the manner of enfolding and unfolding (laff wa-nashr). The Shaykh, may God be pleased with him, said:

﴿في مثل قوله بإذني﴾

كما قال تعالى :" وَإِذْ تَخْلُقُ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ بِإِذْنِي فَتَنْفُخُ فِيها فَتَكُونُ طَيْراً بِإِذْنِي وَتُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ بِإِذْنِي وَإِذْ تُخْرِجُ الْمَوْتى بِإِذْنِي " [ المائدة :110] (وفي مثل قوله : بإذن اللّه ) كما قال تعالى حكاية عنه :فَأَنْفُخُ فِيهِ فَيَكُونُ طَيْراً بِإِذْنِ اللَّهِ،وَأُحْيِ الْمَوْتى بِإِذْنِ اللَّهِ[ آل عمران : 49 ]

as He, Exalted, said: 'And when you create from clay the likeness of a bird by My permission, then you breathe into it and it becomes a bird by My permission, and you heal the one born blind and the leper by My permission, and when you bring forth the dead by My permission' [al-Māʾida: 110] (and as in His saying 'by God's permission'), as He, Exalted, said, narrating from him: 'Then I breathe into it and it becomes a bird by God's permission, and I give life to the dead by God's permission' [Āl ʿImrān: 49]

﴿وبِإِذْنِ اللَّهِ فإذا تعلق المجرور بتنفخ فيكون النافخ مأذونا له في النفخ فيكون الطائر عن النافخ بإذن اللّه﴾

Quotes words that differ from our text (wavy underline).

وهذا هو جهة الحقيقة

and this is the aspect of reality