Tafsir of Ash-Shu`ara' 26:78

{الَّذِي خَلَقَنِي}: This is an attribute of the "Lord of the Worlds." Describing Allah, the Exalted, by this and by what is conjoined to it—despite all being included under His Lordship over the worlds—serves to increase clarity in the station of guidance. It is also said: it is a declaration of the specific favors bestowed upon him, peace be upon him, and a detailed enumeration of them, because they are more directly conducive to the necessity of dedicating worship to Him alone, and restricting the act of seeking refuge for the acquisition of religious and worldly benefits, and the repulsion of immediate and deferred harms, to Him, the Exalted.

{فَهُوَ يَهْدِينِ}: This is conjoined to the relative clause [the act of creation]. That is: He alone, Glorified be His Majesty, guides me to everything that concerns me and rectifies me regarding the affairs of my livelihood and my return [to the Hereafter]. It is a guidance connected to the moment of my creation—a gradual guidance from the commencement of my existence to the end of my appointed time—by which I am enabled to acquire my benefits and repel my harms, whether naturally or by choice. Its beginning, in relation to the human being, is the guidance of the fetus to absorb menstrual blood, according to the well-known view, and its end is the guidance to the path of Paradise and the enjoyment of its abiding bliss.

Al-Hufi and others permitted the relative noun [al-ladhi] to be a mubtada’ (subject) and the sentence {فَهُوَ يَهْدِينِ} to be its khabar (predicate), with the fa entering the predicate because it entails the meaning of a condition, like the expression: "That [person] who comes to me, then for him is [such-and-such]." Abu Hayyan countered this by stating that the fa is only brought into the predicate of the relative noun when it entails the meaning of a condition if it is general, whereas here, generality is not imagined, so what we have is not like that example. Furthermore, the action which is "creation" is something that cannot be renewed in relation to Abraham, peace be upon him. Perhaps this follows the school of al-Akhfash regarding the permissibility of adding the fa to the predicate absolutely, as in the expression: "Zaid, so strike him." This is answered by stating that the requirement of generality is not conceded, as al-Radi explained; rather, it is predominant. Furthermore, absolute creation is something in which renewal is possible, and it is a possible intended meaning even if it appears in the form of a specific instance. The creation is a cause for the guidance by the requirements of wisdom. It is also said: it is a cause for informing of it because it is realized, but this is baseless.